44. AAA44 1815 DIODATE BROCKWAY Conn.

53. AAA53 Joseph Lathrop, INCREASE OF HIS FAITH.

54. AAA54 Joseph Lathrop, OFFENDING CHRIST’S LITTLE ONES.

46. AAA44 1815 DIODATE BROCKWAY Conn.

SERMON,

PREACHED AT HARTFORD,

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BY DIODATE BROCKWAY, A. M. ( Yale, 1797 )

PASTOR OF THE CHURCH IN ELLINGTON.

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HARTFORD:

PRINTED BY HUDSON AND GOODWIN.

1815.

REPRINTED 1999.

At a General Assembly of the State of Connecticut, holden at Hartford in said State, on the second Thursday of May, A.D. 1815.

ORDERED, That the Hon. JONATHAN BRACE, and PELEG MARTIN, ESQ. Present the thanks of this ASSEMBLY to the Reverend DIODATE BROCKWAY, for his Sermon preached before this ASSEMBLY on the 11^th instant, and request a copy of the same, that it may be printed.

A true copy of record,

Examined by THOMAS DAY, Secretary.

PREFACE

As far as this publisher can determine, Diodate Brockway is listed as a graduate of Yale university, class of 1797 , as his name apprears in the 1850 edition of Yale’s Catalogus Collegii Yalensis. This coincided with the awarding of a Doctorate of Sacred Theology to David Osgood during the same year. No doubt his being on the Yale campus with such luminaries as Dr. Osgood, and others of high standing who lived through the time frame of the Revolutionary period ( and understood in a literal way the protection of Providence as the only way it could have succeeded ) had a deep influence on his ministry to his governing rulers, as this Election Sermon clearly demonstrates.

On a curious note, Rev. Brockway’s sermon here bears a striking resemblance to Ashbel Green’s 1798 political sermon "Obedience to the Laws of God, the Sure and Indispensable Defense of Nations." Dr. Green, among other things served as president of the College of New Jersey (Princeton). Dr. Green’s ties to Yale are close, as his mother was Elizabeth Pierson, grand daughter of Abraham Pierson, the first President of Yale. At the time of Rev. Brockway’s sermon (1815) we can still see this benevolent influence of the Ivy League’s best still being taught to those in high government positions.

For our sakes, politically and spiritually, may we embrace it again.

Theophilus

ELECTION SERMON

Zechariah 4:6

Not by might, nor by power, but by my Spirit, saith the Lord of hosts.

These words were spoken to Zerubbabel, with a particular reference to the rebuilding of the temple at Jerusalem.

The first temple. The most splendid edifice that was ever reared by men, continued in its glory but a few years. It was successively robbed of its treasures by Shishak, Joash, Ahab and others, and at last utterly destroyed by Nebuchadnezzar. At the head of a powerful army this wicked monarch overran a large part of Asia, and plundered, as well as conquered, the provinces through which he passed. He did not spare even the temple of the Lord: but after sacrilegiously enriching himself with its costly furniture, he demolished it to its foundation. In about half a century it began to be rebuilt by order of Cyrus, who had previously invaded the Assyrian empire, and succeeded in the reduction of its magnificent capitol. The benevolent Cyrus liberated the enslaved captives of Judah, and ordered them to return to their own country. Over these redeemed captives he appointed Zerubbabel Governor, to whom he delivered the sacred vessels of the temple which Nebchadnezzar had carried to Babylon.

In the rebuilding of the temple, there were difficulties, to human view, insurmountable. The Jews had just returned from a seventy years captivity, and were but poorly furnished with the requisite means, for accomplishing such an undertaking. The opposers of the work, also, were numerous and powerful. Under such discouraging circumstances, how could it proceed? Our text is the answer. Not by might, (or as it is rendered in the margin, by army,) nor by power, but by my Spirit, saith the Lord of hosts. These words clearly express the divine efficiency in the work. They show that no human power was adequate to the successful prosecution of it, encumbered as it was with so many difficulties, and embarrassed with so much opposition.

Though the text primarily referred to the rebuilding of the temple, it admits of a more general and extensive application. It is literally true, when applied to all the labors and enterprizes of men. Considered in this more general, and extensive sense, I derive from it the following sentiment:

The success of all human efforts depends entirely, and exclusively, upon the providential and all-powerful influence of God.

This sentiment necessarily results from the perfection of God’s character; and is exemplified in such of his works as are accomplished by the instrumentality of men.

I. The sentiment derived from the text necessarily results from the perfection of God’s character.

Isaiah, whose conceptions of the Most High were enlarged by the inspirations of the Holy Spirit, and whose lips were touched with a live coal from the heavenly altar, thus speaks of the glorious supremacy of God: "Who hath measured the waters with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Behold, the nations are as a drop of the bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in; that bringeth the princes to nothing; he maketh the judges of the earth as vanity. There is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength."

Infinite power, wisdom, intelligence, goodness and purity, are but different names to express the character of him, who is the source of being, and the fountain of blessedness. In God is concentrated every possible perfection that can ennoble and exalt him. He is, in himself, incomparably great, glorious and incomprehensible: the source and centre of all power and efficiency. By the breath of his Spirit we are quickened into life; by the strength of his power we move and are sustained; and by his unerring wisdom we have our place and sphere of action assigned to us. He has an intuitive knowledge of the conceptions of every mind in the universe, and with a power which nothing can resist, he controls the passions and purposes of the myriads of creatures which he has made. His influential and governing providence is co-extensive with his works; it is concerned in those events which appear to be the most trifling and casual ; in the fall of a sparrow, in the trembling of a leaf, and in the motion of an insect. So entirely dependent are we upon his influence, that ,it is not in man that walketh to direct his steps. God is the only independent agent in the universe. He governs with underived, and uncontrolled authority, and he alone has the right and power to do what seemeth him good. It is evident, then, from the character, and from the dominion of the Lord, that the success of human efforts depend upon his aid and blessing. "Behold he taketh away who can hinder him? There is no wisdom, nor understanding, nor councel against the Lord."

1. The sentiment derived from the text is exemplified in those works of God, which are accomplished by the instrumentality of men.

which God employs in building his spiritual temple, the Church; which he uses in building up and governing states and empires; and also those which he employs to conquer and destroy them.

II A. Let us consider the instruments which God employs in building his spiritual temple, the Church.

The manner in which Christianity was first propagated, and the dispensation of redeeming mercy established, through a crucified Savior, was a practical exposition of these words of the apostle Paul: " But God hath chosen the foolish things of the world to confound the wise: and God hath chosen the weak things of the world to confound the things which are mighty: and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence." The success which attended the labors of the apostles, the first preachers of the gospel, could not be attributed to human wisdom, learning, nor power. They were in general poor, humble and illiterate men, selected, not from the lists of the wise, mighty and noble, but from the lower walks of life. Such were the first propagators of the gospel, the founders of that kingdom which is established in mercy, truth and justice, and the conquests of which are eventually to extend from sea to sea, and from the river unto the ends of the earth. The work upon which they entered, calculating according to the wisdom of this world, was at once the most difficult, hazardous and hopeless, of any ever undertaken by men. Their preparation for this work, so far as it respected human acquirements or aid, was comparatively nothing. They went forth declaring the testimony of God concerning his Son, not with excellency of speech or wisdom; yet their speech and preaching were in demonstration of the Spirit, and of power.

In laying the foundation of that spiritual temple, of which that of Solomon was a type, the apostles were not only destitute of earthly support and aid; but they had to encounter the powerful opposition of men high in office and authority; in short, they had to encounter all opposition, which wealth, talents, and authority united, could give. In name of their Master, and girded with his strength, they embarked in their holy warfare, successfully using the sword of the Spirit, which is the word of God. With a bold and persevering, but well tempered zeal, a zeal which was not to be terrified by menace, nor discouraged by opposition, they broke through the hatred and unbelief of their own countrymen, the Jews; and the deep rooted and long established prejudices of the gentiles. The doctrines and precepts which the apostles taught, though opposite in their nature and sanctions to the dispositions of unholy minds, yet proved in the hands of the Spirit, quick and powerful, and sharper than any two edged sword. With the seventy disciples, their coadjutors, they went into almost every part of the then known world, gathering and establishing churches. By their preaching an amazing change was effected in the religious state of mankind. Contemplating the success which attended their mission, they might without boasting exclaim in the language of Paul, "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

The history of the Reformation in the sixteenth century, shows what can be accomplished with the blessed influence of God’s Spirit. Under the most discouraging circumstances, this work was commenced by a few individuals, and was carried on against the combined opposition of earth and hell. The successes which attended the labors of Luther, Calvin, Zuinglius, Melancthon, Cranmer and their colleagues, in exposing the heresies of Popery, in disseminating the pure doctrines of the gospel, and in reviving its discipline, can only be attributed to nothing less than the special blessing of God on their exertions. In defiance of the decisions of courts and councils, and raised above the fear of inquisitions, banishments and burnings, they faithfully preached the doctrines of the cross: protestant converts were multiplied; and so great and extensive were the blessings connected with the Reformation, of which, under God, they were the authors, that it is justly considered as furnishing a new and important era in the history of the church.

No class of men so eminently need assistance from above, in the discharge of their official duties, as the ministers of Jesus Christ. Their work is great, their responsibility awful, and their strength weakness. They are to guide the blind in paths that they have not known, and like their divine Savior to go about seeking that which was lost. Though they are said to be laborer together with God; yet such is the disproportion between the instruments employed, and the object to be accomplished by their ministry, as makes it demonstrably certain, that neither is he that planteth any thing, neither he that watereth; but God that gives the increase. The Great Head of the church has ordained, that the kingdom of holiness on the earth, shall be built up, by the instrumentality of men, who have no sufficiency of their own; that it may be acknowledged to the glory of his grace, that the work is accomplished, not by might, nor by power, but by the Spirit of the Lord of hosts.

II B. The instruments which God employs in building up and governing states and empires, furnish a practical illustration of the sentiment derived from the text.

All ranks of among men, from the highest to the lowest, (though they may not be conscious of any divine influence) have their place and work assigned them, by Him who is wonderful in councel, and excellent in working: whose province it is to make the conduct both of the virtuous and vicious, subserve the designs of his mysterious and perfect government. The holy decrees of the Omnipotent God cannot be frustrated, nor the scheme of his providence broken, by the wicked councels, and feeble efforts of creatures who inhabit his footstool. "There are many devices in a man’s heart; neverthless the councel of the Lord standeth for ever, the thoughts of his heart to all generations." He that sitteth upon the circle of the earth, controlling the elements, whose will the wind and the waves obey, and by whose decree the destiny of all nations is fixed, has a commanding influence over those who are employed in forming codes of laws, and into whose hands are committed the rights, liberties and lives of his people. Legislators and Statesmen, whether Christian or pagan, derive their wisdom and power from the great Governor and Legislator of the world. His secret, but powerful, agency is concerned in raising them up, moulding their minds, forming their characters, and fitting them for the stations which they occupy. They are God’s ministers, by whom he dispenses civil blessings, or executes national judgements. If they enact righteous laws, pursue an upright policy, and maintain a wise and just administration; it is because the Most High has given them a spirit of wisdom, and love, and of a sound mind: for he hath said, Councel is mine, and sound wisdom: I am understanding. If rulers pursue a destructive policy, by reason which, vice and licentiousness are encouraged and systematized, peace, order and prosperity banished from society, and the choicest blessings of life swept away by their ruthless hands, it is because the Lord hath mingled a perverse spirit in the midst of them, and given them up to infatuated councels. He who is infinitely wise and powerful can never want instruments to accomplish his purposes, as all creatures are subject to his dominion, and controlled by his will. If he designs to chastise a people for their wickedness he can give them Legislators, whose laws, like Draco, shall be written in letters of blood. If Athens filled with dissentions is to be quieted, he can raise up and qualify Solon for the work. If the Spartan government, rent by faction, and enervated by luxury, is to undergo a reform; if industry and useful arts are to be encouraged, and peace and order restored to a distracted people, a wise Providence can accomplish all this by the instrumentality of a Lycurgus. The wisdom and power of the Universal Governor, are exercised in fashioning the minds, as well as the bodies of men. With a skillful hand, unnoticed, indeed, by the grossest infidels, and with a touch too delicate for them to perceive, he sets in motion and guides those secret springs of the mind, which produce great characters, and splendid actions.

We have the testimony of God in his word, that his providence is intimately concerned in the elevation of men to seats of magistracy and power. By me, saith Divine Wisdom, "kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth." There is no power, saith the apostle Paul, but of God, the powers that be are ordained of God. The Providence of God is not less concerned in influencing the policy of civil magistrates, than it is in raising them to office, and clothing them with authority and power. "The king’s heart is in the hand of the Lord; as the rivers of water he turneth it whithersoever he will." By civil rulers, who are the ministers of God’s mercy or wrath, he carries on his designs, and executes his eternal purposes in the kingdoms of men. When he gives them in mercy they bear the names of their subjects in the breastplate of judgement, upon their heart, for a memorial before the Lord continually. When he gives them in anger, he hardens their spirit, and makes their heart obstinate, yea, firm as a stone, and hard as a piece of the nether millstone. It becomes a people then to rejoice when the righteous are in authority, for they are ministers of God for good, and to mourn when the wicked bear rule, for they are the rod and staff of the divine indignation. For this reason, weak, unprincipled and tyrannical rulers are to be viewed with terror. They are awful tokens of god’s displeasure, and as really the executioners of his merited vengeance as the pestilence, famine and tempest. Sinful nations are often punished, by having rulers set over them, who, like the princes of Zoan, are fools, or brutish like thew councellors of Pharaoh.

Weak and wicked Magistrates rendered vain and giddy by their elevation, may flatter themselves that they are independent of him who girds them with power. They may say in the blasphemous language of the king of Babylon, "I will exalt my throne above the stars of God; I will ascend above the heights of the clouds; I will be like the Most High." He who breaks the sceptre of rulers, and cuts off the spirit of princes, and is terrible to the kings of the earth has them in derision; he lets loose or restrains their rage at his pleasure, making their wrath praise him, and restraining the remainder of wrath. When they have performed the Lord’s work, his strange work of judgement, and accomplished the purpose for which they were raised up, they shall eat of the fruit of their own froward way, and be filled with their own mischievous devices. The sovereign disposer of events, can bring good out of their evil designs and wicked policy. He can disappoint their devices, or take them in their own craftiness. To use the language of another, "he can execute his decreed, by a pious Joshua, or an impious Nebuchadnezzar; by a holy David, or a haughty, insolent, blaspheming Sennacherib."

When a people forget that God is their only safe refuge, and the rock of their salvation, and look to their rulers for protection and prosperity, as if they were the only guardians of their lives and fortunes, they are prepared to be covered with shame and confusion, like the people of Israel, when they strengthened themselves in the strength of Pharaoh, and trusted in the shadow of Egypt.

Lamentable was the state of Jerusalem, when the Most High, to punish its devoted inhabitants for their insensibility and self-confidence, poured out upon them the spirit of deep sleep, and made the vision of all as the words of a book that is sealed. This awful prediction of the prophet concerning them was then accomplished, "The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." Civil rulers, by a wise and righteous policy, may do much to promote the happiness, and secure the liberties and prosperity of their subjects; but are not to be considered as the independent authors of national happiness, or ruin. To God, and to him exclusively, doth it appertain to speak the word, concerning a nation, and concerning a kingdom, to build and to plant it; or to pluck up, and to pull down, and to destroy it. His throne is the seat of power, and his own infinite mind the fountain of all wisdom, councel and understanding. He will be known and acknowledged as the hope, the strength, and the salvation of Israel. Vain then is the confidence of rulers and subjects who place their safety and defence entirely in their own resources, in their fleets and armies, fortifications and arsenals. After all human means of security are used , the protection of the Almighty is the only effectual safe-guard of a nation. "Except the Lord keep the city, the watchman watcheth in vain." When we render, therefore, to Caesar the honor which is his due as the minister of the Lord, the glory of all national blessings must be ascribed, not to Caesar, but to Caesar’s God.

II C. The sentiment derived from the text, may be exemplified by the achievements of Generals and their armies.

When the Lord mustereth the host of the battle, when he girdeth his armies with strength, and giveth them the weapons of his indignation; they fight but to conquer. Before their enemies, they become as small dust, and the multitude of the terrible ones as chaff that passeth away. "The race is not to the swift, nor the battle to the strong. There is no king saved by the multitude of an host; a mighty man is not delivered by much strength." Those military chieftains who, impelled by the lust of ambition, avarice, and dominion, have waded to conquest through rivers of blood, and filled whole kingdoms with desolation and mourning, are to be considered as the sword of divine justice. To men who look only at the instruments, and regard not the operations of the invisible God who employs them, they may appear to go forward in the work of destruction in their own strength: yet their power is derived from above, and when they have accomplished the work for which they were commissioned ; when God has performed by them his work of vengeance as in mount Perazim, as in the valley of Gibeon, he will speak unto them in his wrath, and vex them in sore displeasure. (Footnote: Some have thought it an illiberal reflection upon the character of a just and merciful God, to assert that such cruel monsters are commissioned by him, for their bloody and destructive work. Such persons seem to forget that God has a perfect right to use such instruments in accomplishing his designs, as he pleases: and that it is no more unjust, or cruel in him, to make wicked men the instruments of his vengeance in destroying their fellow men, who have filled up the measure of their sins, than it is to accomplish the same work, by a volcano, or an earthquake, by pestilence, or famine. No one thinks of calling God, unjust or cruel, when he depopulates whole cities by the plague, or destroys whole provinces by an earthquake.) By a divine decree their bounds like those of the sea are fixed, over which they cannot pass----"Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed."

Sennacherib king of Assyria, with his army of which he boasted, in the pride of military glory, that it was invincible, besieged the fortified cities of Judah, and compelled them to surrender to his arms. The inhabitants of these cities, (as the sacred historian informs us) "were of small power, they were as the grass of the field: and as the green herb, as the grass on the house tops, and as corn blasted before it be grown up." God had given their insolent invader a charge, to take the prey, and to take the spoil, and to lay waste these cities into ruinous heaps. His strength and the weakness of those whom he besieged, cease to be mysterious, when both are viewed, as they ought to be, in their connexion with the decrees of heaven. The extent of his commission, was the extent of his power. Before the walls of Jerusalem he ceases to be formidable and is easily vanquished; for so had the Lord ordained. "He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. By the way he came, by the same he shall return, and shall not come into this city, saith the Lord. For I will defend this city to save it, for mine own sake, and for my servant David’s sake." This decree was not accomplished by might , nor by army, nor by human power: the destroying angel commissioned from on high, "went forth and smote in the Assyrian camp, an hundred and four score and five thousand: and when they arose in the morning, behold they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh."

The victories obtained by Nebuchadnezzar were foretold in prophecy. Egypt, Phonicia, Canaan, Judea, Persia, Media, and many other nations were subdued and ravaged by his armies. A stranger to disasters and to defeat, meeting with nothing to check his impious career, nor to discourage his exertions, he sweeps away, like an overwhelming deluge, every thing that opposes his progress. Such was the vast extent of his conquests, and the greatness of his tyrannical power, that the prophet Jeremiah styles him, the hammer of the whole earth. The same prophet represents him as flying with eagles’ wings, from victory to victory. But what is this military tyrant before the power of the Highest, when he cometh forth to make inquisition for blood, and to show himself the avenger of crimes? By a memorable act of divine justice, in which the hand of God is distinctly seen, he is driven from his throne, and from the society of men: " To the intent," (saith the prophet) "that the living may now that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men." What then are mighty conquers, that they should glory, as if by the strength of their own arm they had gotten the victory ? They are only the ax and the saw in the hand of God; and shall the ax boast itself against him that heweth therewith ? or shall the saw magnify itself against him that shakethit ?

The late triumphant tyrant of France, who watered whole kingdoms with tears and blood, and peopled them with widows and orphans; who filled the world with terror by his military achievements, and increased human misery, it is believed, beyond what was ever before accomplished by any one individual of our race; though he meant not so, neither did his heart think so, was executing upon guilty nations the just and long threatened judgements of God. In tracing the progress of his arms, a progress every where marked with blood and carnage, and rendered awfully solemn by the sound of death groans, we discover the footsteps of a mysterious and righteous Providence. The wars in which he was so successfully engaged, were the Lord’s, in which he was pouring out the vials of his wrath upon those nations which had received the mark of the Beast, and shed the blood of the saints and prophets. Notwithstanding the success which long attended the tyrant’s arms, he who rides upon the wind, and directs the storm of battle, had fixed the bounds over which he could not pass. Having undertaken with an immense army, and with vast military preparations, to penetrate into the interior of Russia, he confidently expected to overturn its government, and subjugate its inhabitants, in the same manner as he had overturned and subjugated those of other countries.

(Footnote: The following, is said to be a list of the army with which Bonaparte commenced his Russian Campaign.

Poles 60,000

Saxons 20,000

Austrians 30,000

Bavarians 30,000

Prussians 22,000

Westphalians 20,000

Wertemburghers 8,000

Badeners 3,000

Darnstadters 4,000

Gothas and Weimers 2,000

Wurtzburgh and Franconia 5,000

Mecklenburg, Nassau and small Princes 5.000

Italians and Neapolitans 20,000

Spain and Portugal 4,000

Swiss 10,000

French 250,000

Including 60,000 cavalry, besides 40,000 horses for artillery and other military purposes.

Little did he imagine that he should be obliged, like the impious Sennacherib, to return in disgrace to his Capitol, with only a fragment of that mighty army with which he commenced his expedition. The angel of the Lord smote his forces, and they became dead corpses. They were destroyed by the sword, and by famine; and their carcasses became meat for the fowls of heaven, and for the beasts of the earth. The face of the spoiler the oppressors consumed out of the land which they had invaded. How applicable are the words, which God addressed to the blasphemous invader of Jerusalem, to the merciless invader of Russia: "Therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way, by which thou camest." He could not stand before the power of Him, who maketh the elements ministers of destruction, who giveth snow like wool; who scattereth the hoarfrost like ashes; and at whose rebuke, both the chariot and horse are cast into a dead sleep, and the arrows of the bow, the shield, and the sword, and the battle are broken.

What, then, are the armies of confederated nations before the wrath of him, who maketh the pillars of the earth tremble, and removeth it like a cottage? We have seen the tyrant and oppressor of Europe, who overturned the thrones of powerful Princes, and drove nations before him like a flock to the slaughter, cut down to the ground, and cast out like an abominable branch. We have seen his tents in affliction, and the curtains of his land tremble. We have seen his territory invaded, his capitol besieged and taken, by the same armies that fled before him in the heart of their own countries. We have seen him compelled to resign his command in the cabinet and in the field; to abdicate his throne, and to retire into obscurity, from the presence of those who could not forget his intrigues and bloody crimes. In view of such events we are led to exclaim; "Is this the man that did shake kingdoms: that made the world as a wilderness, and destroyed the cities thereof ?" Success does not always and necessarily follow the best concerted plans, and cool command of the greatest generals, and the undaunted bravery of the best soldiers. If men go not forth to battle in the strength of the God of armies, their hope shall be as the giving up of the ghost; a stripling shall slay their champion; five shall chase an hundred, and an hundred shall put ten thousand to flight.

That the success of human efforts, then, depends entirely and exclusively upon the providential and all powerful influence of God, appears from the instruments which he employs to accomplish his designs in the moral and political world.

From the truths which have been exhibited, we derive the following consequences.

his footstool. It teaches us that men are but instruments in his hands, and that he directs all their purposes and efforts, to the unfolding of his councels, the display of his character, and the accomplishment of his will.

The ministers of the cross, are frail dying men and can accomplish nothing, without the aid of God’s Spirit. In vain do they lift up their voice like a trumpet, to shew the people their transgressions, and the house of Jacob their sins, unless God bless his word and make it fruitful. But they prophesy with success, even to dry bones, when he saith, Come, O breath, and breathe upon these slain that they may live. That they may habitually remember that their sufficiency is of the Lord, the words of our text ought to be indelibly imprinted on their hearts, and on the altars at which they minister.

Legislators and Magistrates, as our subject teaches, have no sufficiency of their own. They may exalt themselves, and be exalted by others, yet shall die like men: for the Holy one standeth in the congregation of the mighty; and judgeth among the gods. Ineffectual would be the labors of the wisest Magistrates, and the restraints of the best laws, if God, by his providence, did not succeed the former, and sanction the latter. It becomes civil rulers, then, humbly to acknowledge their dependency upon the Universal Ruler; and to seek his blessing, without which they bear the sword in vain.

The Disposer of Events, as we have seen, directs the movements of armies, and in awful majesty presides over the field of battle, inthroned on a cloud of fire and smoke, giving victory or defeat as seemeth him good. Who then is worthy of our supreme confidence, and on whom can we safely place it, but Him, whose is the kingdom, and the power, and the glory ? Who else can destroy effectually and forever; and where is any other that can save us in all our cities ? Cease ye, from men, who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth. Put not your trust in princes, nor in the son of man, in whom there is no help. Trust ye in the Lord forever: for the Lord Jehovah is everlasting strength.

good men have abundant encouragement to persevere in their exertions, to promote human happiness.

From the immutable purposes and powerful influence of God, means derive all their importance and efficacy. Though it is not by might, nor by power, that the temporal and spiritual interests of men are advanced, and important reformations effected in Church and State; yet the merciful character of God, the testimony of his word, and the history of his providence, furnish indubitable evidence that he will prosper the labors of the Wise and the Good. On these the divine blessing may be importunately sought, and confidently expected. It is impious to imagine that a benevolent God will not as readily lend his influence to succeed the endeavors of his friends, in promoting virtue, order, and happiness, as to uphold and strengthen tyrants and conquerors, while they are filling the earth with crimes, misery, and woe.

In laboring to reform the public sentiment and practice, whether religious, moral, or political, there are motives enough to inspire hope, to invigorate exertion, and to encourage perseverance. In such a work virtuous magistrates and subjects ought to unite their efforts. In the worst of times, and when the prospect of success is the most unflattering, it is highly criminal in them to sit down in despair and give up all for lost. Who has told them that God will not bless their efforts, and say to them as he did to Jacob, I will help thee saith the Lord, and thy Redeemer. When dissolute principles and practices are spreading in the community like an epidemical disease, much might be done to counteract their influence, to stay their progress, and to change the character of society for the better, if all who love God and their country, exercising that confidence in him which he allows, would rid themselves of the disheartening suggestions of sloth and unbelief, and engage as one man in the glorious work of reformation. The time is coming, when all the friends of order and virtue will be thus unitedly engaged; and when, strengthened by the Spirit of the Lord of hosts, they will labor with becoming zeal and astonishing success. Then it will be acknowledged from fair experiment, that authority, example, and persevering exertion are as powerful in the cause of virtue, as in the cause of sin. Iniquity will stop her mouth; the drunkard will not be seen reeling through the streets; the sabbath will not be profaned by bringing in sheaves and lading asses, and carrying all manner of burdens to market on that holy day.

Those who are laboring to evangelize the heathen, may derive encouragement from our subject. When we can assure ourselves that our efforts accord with God’s purposes, we may be certain of their success. His decree has said, that the gospel shall be preached to every creature; that all nations, barbarous as well as civilized, shall be converted to the Christian faith; and that the earth shall be filled with the knowledge of the lord, as the waters cover the sea. The Spirit of the Lord of hosts will accomplish all this by the instrumentality of men. What encouragement, then, have those who are engaged in the Missionary cause to increase their exertions, until the banner of the cross shall wave in every land, and the kingdoms of this world become the kingdoms of our Lord and of his Christ !

It is not to be expected, that God, in his treatment of communities, will now depart from that line of conduct which he has uniformly pursued from the beginning. He prospers or punishes them in this world, according to their national character; for it is only in this world, that they are capable of being rewarded or punished in their public capacity. The history of nations in all ages, has been a practical comment on that sententious saying of Solomon. "Righteousness exalteth a nation: but sin is a reproach to any people." When rulers pursue an upright policy, and their subjects lead quiet and peaceable lives, God will approve and bless. "The work of righteousness shall be peace; and the effect of righteousness quietness and assurance forever." This will literally the state of all nations in the Millenium, for the earth will then be filled with just rulers and virtuous subjects. Kings shall be thy nursing fathers and their queens thy nursing mothers. I will make thy officers peace, saith the Most High, and thine exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls salvation and thy gates Praise.

The highly privileged State, in which it is our happiness to live, has been blessed with a succession of wise and virtuous rulers, who have acknowledged their dependence upon god, and sought his blessing. That revolutionary storm which has swept away the liberties and happiness of states and nations, has beat in vain against the happy constitution and government of this State. These have remained entire in their principles, and uniform in their operations. Let not this be improved as a subject of unhallowed rejoicing, and of party triumph; but of devout gratitude, and humble thanksgiving. May a merciful God, still vouchsafe his protection and blessing to us, and continue our Judges as at the first, and Councellors as at the beginning.

Meeting our beloved Chief Magistrates and assembled rulers on this joyful Anniversary, we would unite with them, and our fellow citizens at large, in mutual congratulations for the return of peace. Let us not forget to ascribe this blessing to the goodness of Him, who stilleth the noise of the seas, and the tumult of the people, and maketh wars to cease unto the end of the earth. It becomes us to rejoice with trembling, and cease not to pray that the Great Disposer of Events, would make our peace as a river, and our righteousness as the waves of the sea. We are not to imagine that all our dangers have vanished, and that the return of peace has left us nothing to fear. Our individual and national sins expose us to the judgements of heaven; and God calls upon us to repent and reform, so that iniquity shall not be our ruin. Our liberties and sovereignty need still to be guarded with a watchful and jealous eye. The preservation of our rights and privileges still requires the attention, and unwearied exertions of the wisest and best men. To you, Respected Magistrates, as the ministers of God, we have committed them for safe keeping. We confide in you because we believe you will take counsel of the Lord, and seek his influence on which depends every thing dear and valuable to us as men, as citizens, and as Christians. Go then to the business for which you have convened, accompanied by our prayers for your personal happiness, and public usefulness. O ! Thou, who givest wisdom unto the wise, give wisdom and knowledge to thy servants, that they may go out and come in before this people, as those that are sent for the punishment of evildoers, and for the praise of them that do well.

All in this assembly, whether ministers of religion, or ministers of state, all of every rank, office, and condition of life, are taught by our subject, where to look, and on whom to depend, for civil and religious blessings. "Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights." The temporal prosperity or ruin of every nation on the face of the earth; yea, more, the temporal and everlasting happiness or ruin of every individual, in every nation, is connected with the favor or frown of God. Who then that loves his country, or values his soul, can neglect to pray for the smiles of Providence on the former, and the blessings of grace on the latter ? From a full conviction that our help must come from God, let us with one heart address to him the prayer of David, "O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. Thou hast made the earth to tremble; thou hast broken it; heal the breaches thereof, for it shaketh." AMEN.

A

DISCOURSE

PRONOUNCED BEFORE

HIS EXCELLENCY CALEB STRONG, ESQ. GOVERNOR,

HIS HONOR WILLIAM PHILLIPS, ESQ. LIEUTENANT GOVERNOR,

THE HONORABLE COUNCIL,

AND THE

TWO HOUSES COMPOSING THE LEGISLATURE OF THE

COMMONWEALTH OF MASSACHUSETTS MAY 29, 1816,

BEING THE ANNIVERSARY ELECTION

************

BY JOHN THORNTON KIRKLAND, D.D. PRESIDENT OF HARVARD UNIVERSITY ************

BOSTON:

PRINTED BY RUSSELL, CUTLER AND CO. FOR BENJAMIN RUSSELL, PRINTERS TO THE STATE

1816.

REPRINTED 1999

HOUSE OF REPRESENTATIVES,

MAY 29, 1816.

ORDERED, that Messrs. Thatcher, Hilliard, Green, Parker and Lawrence, be a Committee to wait on the Rev. Dr. Kirkland, and return him the thanks of the Legislature, for his able, learned, and appropriate Address, pronounced this day, before the several branches of the same, and request a copy for the press.

BENJAMIN POLLARD, Clerk.

A DISCOURSE,

*****

PSALM CVI. 4,5

O visit me with thy salvation, that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.

YOU enter this temple, civil Fathers, to offer prayers to the Supreme Governor of Nations for your country, as the object of your cares and labors; and for yourselves, as the appointed guardians of that country's welfare.

You engage in this solemnity as an act, expressing the obligations and sentiments, at once of patriotism and

piety. Impressed with the belief of the presence and agency of the Most High, the source of all life and happiness, the witness and judge of character and conduct, you are led by duty and feeling to his throne. Affected with solicitude for the course of public affairs, and the direction they may receive from your deliberations and measures, you commit to God the commonwealth, and the country, for your blessing, and yourselves for his guidance and aid. It pertains to each of you to adopt the prayer of the psalmist,--O visit me with thy salvation, that I may see the good of thy chosen, that I may glory with thine inheritance. The nation, with all the separate portions of it is thine, O God,, thy chosen, thy inheritance. It has been enriched by thy bounty, guarded by thy providence, instructed by thy word, corrected by thy visitations of mercy and judgement. Accept the expression of my concern, for what thou hast shewn to be dear to thee. Give me the joy of seeing its prosperity--grant me the privilege of being permitted to co-operate with thee in advancing its felicity and glory."

It belongs to the man, the citizen, and the christian, in whatever station, and especially in public office, to have a heart to offer such a prayer as this--to cherish and maintain that affection for the public good, which is implied in his prayer, and carefully and habitually to consider in what that good consists.

I. Let me then speak of the obligation and value of a

public spirit--and

II. Offer some remarks on a few of the most important objects of our patriotic solicitude.

We estimate the duty and worth of a public spirit.--The love of our country, rightly interpreted, is a disposition approved by reason and religion, as well as dictated by nature. The feeling of citizenship, and of public duty, is an essential expression of that charity, which the gospel enjoins. It is a branch of the love of our neighbor, operating according to occasions, and extending from the parts to the whole. It is the affection, which is due to human nature, to man as man, directed to those members of the great family, who are near us, and to whom we have most opportunity to be useful. If we are to love all that is good and excellence which we can produce or affect, or only imagine, we are undoubtedly to express our benevolent regards towards the country or district which is the seat of our personal enjoyments, the proper sphere of our activity, and the station assigned to us by Providence for the exercise of every social duty. Self love is in alliance with principle to endear a home, a native land to every human heart; to give us an interest in a society with which we must rise or fall; to engage our attachment to the spot where we first drew our breath, and where our tender infancy was reared; with which we are associated all the soothing remembrances of early years, and all our hopes of quiet serenity in the evenings of our days.

The sympathies and affections that grow out of the near relations of private life, constitute elements of the love of country. It presents itself to our thoughts with the recollection of a mother's smile, a father's revered image, with the loved idea of a spouse and child, a brother and sister, a benefactor and friend, and from this connexion has a power over our feelings that makes patriotism an

instinct. A common interest in ancestral worth promotes this affection. We love our country for the sake of those who have loved and served it in former and later periods; honored worthies, whose labours have subdued her fields and wisdom guided her councils, and eloquence swayed her assemblies--whose learning and talents have exalted her name--whose piety has sustained her churches, and valour defended her borders.

Religious sentiments and emotions hallow the feeling that unites us to our own land, and to one another. Here is the church of the Most High, and here the houses of our solemnities in which we are accustomed to seek the favour, and celebrate the praises of the God of our fathers, the God of our salvation.

The marks of divine favour shown to our nation, the striking interpositions of Divine Providence, in our behalf, cannot fail to enliven the patriotic sentiments of a pious mind.

There is no want of arguments and motives to cultivate in ourselves and others a public spirit. Truly the maker of our frame and the disposer of our lot, requires us to regard the advantages and honor, to feel for the dangers and sufferings--to with well to the inhabitants of the country, which we call our own. All should care for all, bound together as they are by strong and tender ties, with interests blended, and though various, not opposite. Geographical divisions must not be suffered to limit the walk of our benevolence; nor shades of difference in religion, manners, state of society, to make us aliens; nor should the passions produced by competition for influence, nor even the sense of unfriendly conduct in one section towards another countervail, though they cannot but impair the force of the incentives to sympathy and expanded patriotism. It is right to feel a peculiar and intimate concern for the smaller divisions and communities to which we immediately belong. For members of a great confederacy to have no country but their State, of a State to be indifferent to all but their town or district, is miserable narrowness or overweening self love. To be destitute of local attachment, on the other hand, and to have proximity and distance, alike to our feelings, is against nature, and truth and reason.

I have hinted at a few of the ties which bind us to the place of our nativity, or to the collective body of which we are members.

II. I proceed to point out objects of patriotic

affection. What is the operation of a real public spirit--and what are a few of the most important interests included in an enlightened and regulated attachment to out country? I select a few topics for general remarks; I do not think to speak of all the effects and appearances of this principle, or represent all the great things, good and bad, which it has proved itself able to achieve; still less to describe the consequences of its irregular, eccentric and criminal action. When the love of our State, association, country is not merely principle, but exclusive, or when it is uninformed, or misguided, when it is only another name for selfishness, cupidity, resentment, or party feeling, it must generate sin and follies. It may prompt us to justify and encourage the community, or those who direct its affairs, in wrong; to serve the views of our country at the expense of justice or humanity, to flatter her passions at the sacrifice of her interest, or help her to accomplish a present purpose at the price of her permanent good, to be not only tender, but blind to her faults. It may require us to partake her guilt, or meet her frown--to lend countenance to the excesses of her pride, and the pretentions of her vanity, or be considered doubtful friends, or perhaps real enemies.

Whilst I turn from this dark side of the subject, and abstain from dilating on the sinister effects of mistaken, or spurious patriotism, I shall also decline topics relating to the intricacies of government, that most complicate of sciences, and difficult of arts. I shall not attempt to find out new doctrines, or to throw new light upon those, which are old; but invite you, honored auditors, to contemplate received but important truths respecting the duty and welfare of rulers and people.

I shall make observations on several of those general

interests of a community which claim and occupy the solicitude of the enlightened patriot, which all persons, according to their abilities and means are bound to regard, and particularly those who are charged with public functions, and which a good citizen and a serious christian can ask a righteous God to favor.

1. The thoughts, wishes and prayers of a good man are

directed to the CIVIL GOVERNMENT of his country.==Without government there can be no society.

The government of every collective body of men is its

blessing or its scourge, sometimes both by turns, or both with deductions and mitigations. Who shall discharge their trust, are questions which may involve every social benefit and external religious privilege. Whether the possessor of authority, the monarch, elective chief magistrate, or popular leader, be wise or weak, devoted to a part or considerate of the whole, guided by principle or swayed by passion, decides much of the good or evil of a state or nation. Thanks be to God, who though he tries and visits,does not any where wholly forsake the children of men, nor leave them without check or remedy, entirely to the passions of one another, that the worst government is better than anarchy; that amidst all the flagrant defects and abuses of civil institutions, arising from the excess of resistance or restraint, from faction or despotism, so many of the sources of human subsistance and enjoyment remain unaffected; that men are able to accommodate themselves with greater or less contentment to evils resulting from established modes, and that so much of the happiness of every individual is derived rather from his feelings and character than the precise circumstances in which he is placed.

The specific form of the government is commonly determined for us by the order of Providence; authority being variously distributed, in hereditary or elective rulers, in a few or in many, by the operation of permanent and uncontrollable causes. Our business in this respect is seldom to change or abolish, but only to preserve, amend or improve the exiting arrangement. The fortunes of OUR country are, under Heaven, staked on the issue of popular constitutions. The Supreme Disposer has assigned to these American States the solemn, the interesting destination of

being the subjects of an experiment, on an extensive scale, on the capacity of men in society for self government.

Happy for the result, if those who are to feel the

restraint of laws have integrity and wisdom for their enaction and administration;--happy if the sovereign, the popular majority, have the magnanimity and uprightness to bind himself to his duty, and refrain from all oppression of the minor part, overcoming the temptation to "feel power and forget right". It is included in our love of country to be attached to this republican form of civil polity, For its intrinsic advantages, and its adaptation to our character and habits and state of society, not because we think it absolutely best for every people under all circumstances; and that those who are not governed upon our model, are, of course, objects of our pity. Events of late years have brought just discredit upon political doctrines derived from metaphysical abstractions, in contempt of simple matters of fact. The project of applying a form of polity to a nation, without regard to circumstances, has been tried; and for a series of years, it produced scenes which surpassed description, at which humanity recoiled; till at length, after dreadful agitations, it subsided in a government so essentially military and despotic, that neither the actors in it nor the world could bear it. [please note that Dr. Kirkland, along with his colleagues during this time period are referring to the French Revolution, its vicious Reign of Terror which cost an estimated 3 million French lives, and the consequential rise of Napoleon, who intended to in their words "enslave all of mankind". The editor]. We are attached to our republican constitutions, because they are best for us; because, after all deductions, they have accomplished much good, and proved better than the fears of some of their truest friends; because they have cost the painful consultations of our wisest and best men to frame, and their strenuous exertions in successive periods to maintain.--We prize them for the dangers they have passed, and the storms they have had the strength to outride.--Who will not wish and labor to preserve us a republic as long as possible, knowing that we cannot cease to be so without fearful convulsions, and the hazard of evils of immeasurable extent and indefinite duration?--Shall we not pray to the God of our fathers to secure to us the benefit of their councils and toils, and for this end to direct us in the proper methods of making our forms of government adequate to their purposes; to establish in the hearts of all a sacred respect for those fundamental laws and compacts, the constitutions, designed to restrain the majority in the exercise of their power; and a disposition to amend and improve them in the spirit, which presided in their formation? May he vouchsafe to incline us always to "seek of Him a right way for us, for our little ones, and for all our substance."

2. Not only GOVERNMENT, but LIBERTY is comprised in the wishes and prayers of a good man for his country. National independence, civil and religious freedom, are precious gifts of the Author of good. The love of liberty is the impulse of nature; and the love of regulated liberty, the effect of love to mankind. We of this country may surely hold independence dear, whose fathers preferred a wilderness to bondage, and afterwards breasted the hazards of revolution, and met the perils and toils of a long and doubtful war, to bequeath the blessing to their children. We of this age may well prize the possession, who have seen the fate of nations, bowing to a haughty and inexorable master, bound to a foreign will, their spirit crushed under the yoke of a relentless conqueror, their treasures exhausted to satiate the rapacity of invading armies, and their sons compelled to fight the battles of a stranger.--Patriotism exalts the blessing of freedom as friendly to the exercise and improvement of all the respectable faculties of man, and auspicious to the discovery and communication of truth. It gives dignity to character, and interest to existence.

Whilst the lover of his country and [humanity] covets their rights for his fellow men and fellow countrymen, he intends real not spurious freedom, the substance, and not merely the form. He wishes that civil liberty may be understood; that it may be known to consist not so much in the power as in the security of every citizen; and in his power so far only as requisite or useful for his security. He prays that it may be esteemed the fruit of civil establishments and laws, and the cause, not of the poor against the rich, and of the humble against the eminent, but the protection of the weak against the strong, of the simple against the cunning, and the innocent against the guilty.--It is "equal rights, but not to equal things." It secures to every one his honestly acquired condition, however peculiar and distinguished, and is the guardian alike of the riches of the opulent, and the pittance of the necessitous.

The desire of the end implies regard to the means. The friend of his country wishes and prays that the virtues on which liberty depends may mark the character of the people; that the constitutional barriers, designed for its safeguard, may remain inviolate; that in the State and the Nation it may be always under the patronage of a LEGISLATURE, actuated by a regard to the public welfare, and if not exempt from attachment to party, not blinded nor corrupted by it--sacrificing private views and passions to justice, and integrity; of a JUDICIARY, skilled in jurisprudence, with an equal concern for the rights of all parties, unawed by the fear of encroachment from the other departments of government; of an EXECUTIVE, employing its authority and influence, not with an anxious view to the prolongation of its power, or for the indulgence of its sentiments, but to promote justice and union at home—safety and respectability abroad.

He must desire that the benefit of the religious liberty, provided by the constitution and laws, may not be defeated by the prevalence of a spirit of exclusion and monopoly among the members of the same body of Christ.--He prays that the God of truth and love will direct each one to such views of his duty, as will reconcile his adherence to the dictates of his own conscience, with a reasonable respect for the conscience of his neighbour.

Finally, it is worthy of a wise and good man to avoid being too much disturbed by the collisions and contests that are incident to liberty, and are the price of it; convinced that "liberty with all its parties and agitations is more desirable than slavery"--that we are placed in this world for exercise and discipline, to find our chief good in disposition and character; that the relation of living active natures to each other is not merely that of juxta position and place, "like that of stones in a wall or an arch, but of activity and co-operation in different functions, of balance, counterpoise,and mutual correction, where the operation of any single power may be partial and wrong, and yet the general result, salutary and just".

The single means of subsistence and the degree of PLENTY and WEALTH in a country, enter into an estimate of the general good. While the protection and encouragement of the diversified industry of a people constitute one of the stated cares of the public functionaries, they have a peculiar and often arduous charge in the duty of providing and managing the revenues of the state.

There are many important truths and maxims, relating to the value and use of wealth, not always sufficiently regarded and felt, which the limits of the occasion do not allow me to offer to you your attention.

The common good requires that men in the advancement of society should be influenced by the desire of gain, beyond the supply of the mere necessaries of life. It has its appointed place among the inferior aims and immediate motives designed to act upon human nature, in subordination to higher principles; and to be regulated, not suppressed. "It is the office of reason and religion to give the appetites and passions their task--not to do it for them." This desire has a claim to be encouraged within proper limits, as a stimulant to enterprize, and to the prosecution of beneficial arts and employments; as a motive to attach men to their private concerns, and to annex pleasure to success in their pursuits. A busy life is a school to call forth the faculties, and form the virtues. Whilst we acknowledge the uses of a measured love of gain, we have reason to depreciate the evils of its excessive and irregular operation. It is liable to become a restless passion, a diseased not healthy action--the source of inquietude, injustice and envy. The philanthropist and the patriot does not desire nor expect to have wealth divested of attraction; but he wishes and prays that men may feel enough of its excitement to be worthily and diligently occupied, without that greedy appetite for accumulation, which corrupts and debases the character, and opposes the nature of things and the institutions of society. For after all that the most paternal and most prosperous government can do, to place riches within reach of all, it is only a small number in any community who can possibly be opulent, whilst the great body of persons can go no further than obtain a healthy subsistence by the constant application of their skill and labor to some vocation.--Shall we all be unhappy at wanting the superfluity which the order of things makes attainable only by a few? It is peculiar to our country to have resources to feed the "mouth of labor," however multiplied its wants. We have cause to acknowledge our distinction in the circumstances that enable the least favoured part of society to subsist by moderate exertions, exempt from the necessity of that excessive toil, which wastes the health, exhausts the spirits, discourages virtue, and surrounds life with cheerlessness and discomfort. Where the wealth that is diffused in a nation is the consequence of good habits, of diligence, sill in arts and frugality, where it indicates the security of property and a good administration of the laws, it is a subject of felicitation. If it be the fruit of injustice or rapine, and the source of licentiousness and prodigality, it cannot be regarded as a public blessing.

4. The social felicity of a country is involved in its condition of PEACE or WAR. Shall not a good man pray and strive that his country may never incur the guilt of unjust and unnecessary war; that she may not bring on herself and others, the moral and physical calamities attending a conflict of arms, by insisting on doubtful rights and minor interests; that she may have the virtue and wisdom to grapple with the prejudices and aversions, that tend to pervert the judgement on difficult questions, and to wider breaches, that a disposition to amicable compromise might find a way to heal? While the man with public affections, covets peace and depreciates war, and most of all, war which good and honest councels in the rulers and a reasonable temper among the people might prevent; he knows that he is not allowed to think his country exempt from the danger of this calamity--War may be required to be chosen, as the LEAST EVIL. It may be necessary to decide the question of existence, or of security--War or subjugation may be the only alternatives. It will be no strange thing, it those, who have the power of peace and war in a country, though with no more of moral infirmity than may belong to minds generally upright, shall fail to escape the hazard of a deceived conscience; and in cases which make a strong appeal to rhe feelings, shall have their judgement of right and wrong disturbed, and mistake the illusions of prejudice and passion for the indications of duty and honor; brandishing a sword, which should never been drawn from its scabbard. Not to supply a forethought excuse for taking arms without necessity, but to show our nature and circumstances, it is proper to observe, that the lover of peace is compelled to admit, that there is sometimes an inveteracy in the disease of the collective body, that will yield to none but an extreme remedy; a misapprehension and intractableness upon certain subjects and relations, the long continued effects of which may be worse than the consequences of open

rupture. The event may prove, that war is in some cases a method of teaching lessons, which will not be learned in any other school; and serves to dispel mists and calm agitations, which have never ceased to endanger and harrass the vessel of state. Whether a patriot shall have reason to pity or congratulate his country in such a season depends on her cause and her conduct.

Does she contend for safety and true honor, and manifest the virtues that answer to her condition, he does not consider her state as necessarily a state of misery. In a pacific and in a hostile position, the happiness of a people is to be measured by their observance or disregard of the maxims comporting with their advantages and their trials.

Whoever values peace, will be obliged to desire for his country the military and naval preparation necessary to maintain it;--believing that till the world shall greatly mend, the ability and disposition to repel aggression, will afford one important security against encroachment, and hoping, at the same time, that the union of moderation and energy in the public councils will save the occasion of applying the public force.

INTERNAL peace is a vital blessing and a religious as well as social duty. "If it be possible, as much as lieth in you live peaceably with all men."--It may indeed be difficult or impossible. Where the tranquility of a country proceeds from the impotence or forbearance of those who suffer wrongs which they seek in vain to have redressed, wrongs inflicted by the many on the few, or the few on the many, it is real war, though all on one side; and is a condition of the citizens aggrieved, which breeds in the mind animosities of the most rancorous kind.

It pertains to the character of a good citizen to prevent the causes not less than to control the effects of contention; to endeavor to correct the false views, to rebuke the eager desires, the fierce jealousies, the keen resentments that are incident to a popular government; to check the fermentation of discordant elements; and obviate the consequences of rival pursuits, and the contests of proud and ardent minds for the distinctions of life and places of authority and renown.

5. The happiness of a people is connected with their

character, intellectual and social, their manners, improvements, and accommodations, the quality and direction of their tastes and desires. Here is a wide field for the enquiry, the observation and influence of a person interested in the public welfare--in whatever tends to make power safe and salutary, and obedience liberal and cheerful--in whatever contributes to multiply the sources of innocent enjoyment, and to strengthen the foundations of order and virtue.

I confine my remarks under this head to the importance of the diffusion of KNOWLEDGE, and the cause of EDUCATION.

Sciences and arts belong to the unrestrained progress of society. Knowledge may be abused. Yet light should be

better than darkness. In an enlightened and inquisitive period, undoubtedly some will be found, with half learned twilight views, that serve rather to minister to presumption than to render the possessors of them more useful; and seem to justify a wish that they knew less or more. They may be prone to misapply their smatterings of science and shreds of learning, and set up for teachers and reformers of the world without qualifications. Yet the diffused cultivation of the mind and the taste should seem to be attended with a great over balance of good. It exalts the character of the individual; it strengthens and multiplies the social ties, and adds value to intercourse; it gives a higher enjoyment of the gifts of nature, and what is beautiful and orderly in the frame and course of the world. Inquiry should be friendly to true religion; morals should be promoted by the study of the nature and the relations of man. Public opinion has a subtle and mighty influence. Must we not desire and endeavor to have it intelligent--What will be the consequence in the political body, of the wide diffusion of the right of political deliberation and function among a people very imperfectly instructed, or extremely ignorant. It is true that private persons are not called on to prescribe remedies for the public disorders;--but they are obliged to exercise a choice about the physician; and in judging of men, have occasion for a degree of light on the utility of measures. Will not a knowledge of the mechanism of social order, fit and dispose men for their civil duties? In a country and form of society in which by the exertion of talents and industry, any individual, born in the obscure walks of life, may raise himself above his present condition, it is a duty of patriotism and benevolence to provide for every one so much education, as, in the event of an advantageous change in his circumstances, may enable him to make his advancement a good, and avoid the inconvenience and mortification of gross illiterateness.

The interests of EDUCATION awaken the solicitude of every considerate and benevolent man. Education was a chosen care of our fathers. It has engaged the frequent and earnest attention of their descendents, both in a private and public capacity. It lies with you, guardians of the State, charged with the patronage of good institutions, it lies with all the teachers and guides of the young, and with us, especially, who are intrusted with public seminaries, to feel the greatness of this concern. It is indeed a solemn and affecting inquiry, what man can do, by early culture, to assist the powers, to model, to control the thoughts, principles, affections, actions, habits, character of man. By what methods shall we seek to preserve the succession of young and helpless generations from the waste of talents, the perversion of feelings and the ruin of hopes, to which they are exposed; how insure the progress of their minds and the development of their virtues; how make their existence a blessing to society, to themselves and to those from whom they sprung; in what manner shall we best do, what can be done but once; and seize the fugitive moments of uncertainty and contest, on which their character and destinies are suspended?

The solution of these interesting problems is under God's blessing, to be sought in the influences of the family society and of religious institutions, of the school and academy; and of the seminaries for enlarged education.

These seminaries have ever been considered with us a public not less than individual interest. They are approved methods of preserving and extending the knowledge of the various departments of literature and science.

They are designed to train a portion of each succeeding [generation] who may be qualified for responsible situations in the community, for the learned professions and for public stations. A limited number of persons, formed in a course of rigorous mental discipline, answer to the exigencies of the social body, and fill a place, which cannot well be left vacant.

While the University and Colleges in this Commonwealth have found their objects espoused by generous individuals, and have received from private munificence large endowments for various ranches of instruction; and means for enabling them to give the public the benefit of distinguished powers drawn from every class of the citizens--the Government of the State have thought it their duty to encourage and partake of these good services rendered to the cause of knowledge and education, by stated and occasional aids for these purposes, in former times, and recently, by a liberalb benefaction. Thus have they evinced their participation in the spirit and principles of our ancestors in relation to the concern of the republic in our seats of learning. We trust the fruits will appear; that our University and Colleges will be enabled and excited more and more to promote the diffusion and to extend the boundaries of knowledge, and to send forth continually, learned, pious and virtuous youth to support and adorn the church and state.

6. The MORALS and RELIGION of a people are primary

objects of solicitude to a lover of his country, and of mankind.

The other interests of individuals, or of the public,

which I have considered, are subservient to these; and of little or no value without them. Every plan of escaping evil, or obtaining good, that depends on external things, is either impractical in its nature, or of temporary duration. We rely in vain on peace and freedom, riches and territory, letters and arts, without virtuous principles and habits to direct their use and secure their continuance. Could a corrupt nation be prosperous they would not be happy. Happiness is suspended on disposition and character; and refuses to dwell in disordered hearts, or to be the portion of those who are slaves to their evil passions. Virtue is more than well conducted selfishness, more than prudence; it is a principle, sentiment, affection, operating in actions; it is the love and practice of what is right. Yet individuals and a people have abundant reason to look for the greatest aggregate of good in adherence to rectitude. Virtue is wisdom, and includes prudence and discretion. Vice is a canker, a poison, tainting the sources of enjoyment. A curse hangs upon the steps of wickedness; and criminal passions, in one form or another, react, in bitter consequences, upon those who indulge them, while good intentions, integrity, and beneficent conduct, have a sure reward. Instructers and monitors, with more or less light and power to engage us to the practice of virtue, present themselves in our frame and situation, in reason, and the sentiment of order and fitness, in natural conscience, in the desire of personal well being, in the social affections, and the sense of reputation, in positive laws, in the lessons derived from the experience of life, and from the observation of a moral Providence. Here are valuable sources of morals. So many inducements and restraints must have some effect. But after all that they can do, more is wanting to withstand the powerful tendencies to evil. Dwarfish virtues, gigantic vices, dissatisfied hearts, furnish melancholy proof that more is necessary to resist the tyranny of appetites and passions--to overcome the moral lethargy to which we are liable--and produce a genuine rectitude of temper and conduct. Human tribunals have but a limited jurisdiction. The law of honor fails to include some of the most essential virtues, is capricious, and in some things hostile to reason and humanity. How often is natural conscience overborne or mi-guided--Natural affections are vague and uncertain guides. Motives drawn from enlarged self interest are subject to many defects. The profitable and the right appear here and there disjoined, and we are compelled to witness prosperous crimes and defeated virtues--the discomfiture of a good cause, and sufferings and losses incurred by integrity. We are tempted to sacrifice a principle to an end, and pursue the expedient in violation of the right.

In these exigencies of our moral relations, our way

obscured, our strength insufficient, shall we not look beyond this narrow world, this limited sphere;--and hear the call, invoke the aid of heaven-born religion? Let us ally ourselves to the power that made us. VIRTUE IS GOD"S LAW. IT IS UNDER THE PATRONAGE AND PROTECTION OF A REWARDING AND AVENGING DEITY.--By his unalterable will, virtue and happiness are, in the ultimate result, bound together in an indissoluable chain. Think not, short-sighted presumptuous mortal, to make a computation about the possible advantage of doing wrong in a single instance. Never imagine that you have an inducement to attempt to serve or deliver yourself by a departure from right--or any reason to be discouraged from duty by a doubt of final support and reward. Say you that natural religion leaves these truths open to question? we have the articulate voice of God, an extraordinary light from heaven to dispel every doubt, to make them clear and certain.

The christian revelation establishes the doctrine of

the universal and absolute safety and final benefit of virtue--of the inevitable ruin of vice. It also corrects our misapprehensions of the nature of goodness. It contains discoveries, facts and influences, to make virtue not only a principle, but an affection. It is designed indeed to qualify us for a higher happiness than the world can give. [the word "world" in this context is interpreted as all that opposes the voice of God in the cannon of Scripture (the Bible) as Dr. Kirkland asserts in the previous paragraph, ed.] We are acting and suffering for eternity. But it forms a character adapted to the best use of present life. The christian is to live soberly, righteously and godly in the present world.--The principles and motives of his conduct are chiefly drawn from distant objects; but he is taught that his business lies near at hand. His religion blends itself in one system with the common rules of behavior, and makes his duties to men duties to God. He is not taken out of society to live in inactive seclusion, but enjoined to be diligent in business, as well as fervent in spirit, serving the Lord. No useful principle or propensity of his nature is eradicated or suspended by religion--but all are controlled and chastised. In whatsoever state he is, he is instructed to be content, whilst he uses opportunities to improve his condition. The gospel is a well-spring of charity. Kind affections, disinterestedness, mutual deference, respect to the rights and feelings of our fellow men in great and in small concerns, mark the temper and demeanor of every disciple of Christ.

Do we desire the good of our native country, the order and peace of the whole community, we shall concern ourselves in every proper way about the means and safeguards of morals and religion. Have we abilities, station, authority, fortune? We can be eminent instruments for advancing the interests of truth, piety and virtue. Are we destined to a smaller compass of action? We may do the little in our power with fidelity. Christians are exhorted to remember, that there is one way which is likely to be the most effectual of any, and is liable to none of the objections, which are, with much reason, alleged against many other methods of making proselytes. It is such a method of converting and reforming others as will at least have a good effect on ourselves--it is the practice of virtue, the conscientious discharge of those duties, and the cultivation of those graces which are enjoined by the acknowledged principles of morality, and which, by the confession of all, pertain to the essence of our holy religion.

When we speak of the value of religion to society, we

mean the spirit and substance, not merely the form. If it come to be generally viewed as only an engine of state, it must soon cease to be even so much as that. Whilst we must approve decency in all, and wish sacred seasons and rites to be observed, we pray that religion [the historic Christian Faith, in the Apostolic sense, Dr. Kirkland is referring to, Ed.] may appear to be the sincere conviction and governing principle of those, who pay it the homage of exterior respect. Do any recommend that as necessary to others, which their conduct shows they do not think necessary to themselves, they are liable to be thought to overrate the importance of their principles, or not to be in earnest in recommending them.

I have represented some of the objects, which the friend of the community and the man of generous spirit, in his private character, and in a public station, considers with affection, which he remembers in his prayers and promotes by his talents and influence: THE ORDER, FREEDOM, PLENTY, TRANQUILITY AND IMPROVEMENT, THE MANNERS, THE ,ORALS, THE RELIGION OF HIS COUNTRY.

Let us give thanks to the Author of good councels and just desires, for all the spirit of patriotism which, amidst the influence of selfishness and party, is alive in our state and nation. Let us hold in honor all those in former and later periods, who have maintained the conflicts, incident to the conduct of hr political affairs, with unshaken resolution and unwearied patience.

We are this day to take leave of one of this number, for many years at the head of this Commonwealth--who, having declined our suffrages, claims the privilege of a long course of services to authorise his retirement from public cares. Permit me, I ask your Excellency, in the name of those to whom you have devoted your talents and influence,to express our sense of the value and the importance of your agency in the high and responsible stations, which your respect to the wishes of your fellow citizens and your interpretation of your duty in the aspects of Providence have led you to accept. Permit me to acknowledge in their behalf the benefits of your wisdom, moderation, activity and firmness, displayed in framing the constitutions of the Commonwealth and of the Union, in taking a conspicuous part in administering the government under them, and in maintaining the interests of republican liberty;--your countenance of the cause of learning and education, and your exemplary respect to the religion we profess.

However reluctant to resume the load of public duties, when last called from your retirement, you cannot fail to account it a privilege, to have been the character desired in a period of difficulty and agitation; and to have been resorted to as a shield from the dangers, that seemed to be gathering round us--to have been able, under the favor of Heaven, to guide us safely in a dark and troubled season, and now to resign the chair of the Commonwealth to an honorable man, high in your esteem, with auspices so benign, and prospects so cheering;--the world at peace, and a career of public improvement and happiness opening before us. Your principles and example will continue our valued possession, though your immediate services be withdrawn. The recollection of your public course will enliven our feelings of complacency and confidence towards our republican institutions, which placed authority in your hands, and made it so effectual for the conservation of the public interests.

The affectionate wishes and prayers of your fellow citizens attend your Excellency to the shade of honorable privacy. May the best comforts and hopes gild the evening of your life; and after prolonged years of tranquil enjoyment, in the scenes of affection and peace to which you repair, may the God you have served receive you from earthly distinctions, duties and trials, to the rest and reward of eternity.

We congratulate our Commonwealth on the election of a

Chief Magistrate, acknowledged and honored as a "patriot from his youth," a laurelled hero of the Revolution which made us a nation, a son of liberty, who shared the dangers and councils which were the purchase of our independence;--an able and faithful guardian of our rights and interests in the important offices which he has since sustained, and the object of heartfelt respect and attachment in private life for the virtues of the man and the christian.--May we be worthy of that patriotic solicitude with which he will watch over us, and appreciate the discernment and disinterestedness, which we have the fullest reason to believe will mark his administration. May his feelings be gratified by finding in all who share authority with him, a conciliatory disposition, which he will not be the last to exemplify, and which the circumstances of the times encourage; a disposition to unite moderation with consistency; to embrace openings for concert and co-operation; to remove dissensions, and allay animosities, and soften the acrimony of party.

We bid his Honor, the second Magistrate, a respectful

and cordial welcome to a renewed participation in the councils of the State. May he have the joy of seeing the objects of his affection secured;--the interests of order, of freedom, of learning and religion, which have ever derived support from his influence, countenance from his example, and encouragement from his liberality.

We tender respects and felicitations to the Honorable

Council, to whom, entrusted with delicate and important functions, we have been accustomed to look for enlightened views of the public welfare; for equity and candor joined to a steady adherence to their sentiments of duty--may they have the gratification of "SEEING THINGS GO WELL IN OUR AMERICAN ISRAEL."

I respectfully salute the Honorable members of each branch of the Legislature. We rejoice in the pledges of the love of the public, and the eminent ability to serve it, in your respective bodies.

The study of the public happiness is your peculiar care--"THE GREATEST GOOD OF THE GREATEST NUMBER," pursued by means adapted to our forms of political association, and consistent with the eternal laws of righteousness. In regard to a great part of our moral conduct, and especially to those cases which arise in legislating for a community, there is scope for deliberation and choice. The general rules are supplied, and ends proposed; but we are left to discover the windings and turnings of the way by the exercise of our judgement and skill. In performing the work of patriotism, our duties are not meted out in weight and measure, but we are subjected to the necessity of the continual interpretation of conscience. To guard against the opposite attractions of private and public interest, and to detect the illusions of prejudice and self love, is the point of solicitude which is surrounded with danger. But upright minds are not left, without remedy, to be perplexed with interminable scruples. They are assured that a good conscience is a safe and sufficient guide; and that an honest intention--with care to enlighten the judgement, constitutes all their concern. For the obligation of moral precepts lies only upon our purposes and endeavors, and not upon the events and issues of conduct. Only let us see to it, that because the line between right and wrong is not exactly defined, we do not proceed under the cover of doubts, perhaps even under the pretext of duty, to the gratification of unlawful desires;--nor forget how much it belongs to the human passions to justify themselves, and be blind to all objects but their own. May the "FATHER AND GOD OF MERCY SEND WISDOM FROM HIS HOLY HEAVENS, THAT SHE MAY BE PRESENT WITH YOU AND LABOR WITH YOU," and make you the honored instruments of advancing the purposes of divine goodness in favor of our beloved country.

Whilst we rejoice in the pleasing circumstances and

recollections of this day, we would take a serious and becoming notice of solemn events, which this occasion brings to our thoughts. Affecting instances of mortality have occured, fitted to show us the precarious tenure of our lives, to renew our convictions of truth and duty, and to lead our meditations to that invisible state, where the secrets of all hearts shall be revealed, and the spirits and actions of men be weighed in an unerring balance. The distinguished citizen,*(The Hon. Samuel Dexter, after a short illness, died at Athens, in the state of New York, on the 4th of the present month, in the 54th year of his age.) to whom the wishes of many would have appropriated the first honors of the commonwealth, has suddenly fallen beneath the stroke of death, teaching us, in an impressive manner, "WHAT SHADOWS WE ARE, AND WHAT SHADOWS WE PURSUE." Instruct us, O God, Sovereign Arbiter of life and death, so to number our days, as to apply our hearts unto wisdom.

When we think of the condition and prospects of our country, and present our desires in its behalf to the Supreme Ruler if nations, we would not be unmindful of our fellow men in other regions. As men, and as Americans, we contemplate with great sensibility the interesting circumstances of the European World.--What extraordinary scenes have passed on that theatre in our days. The spirit of improvement, of reform, and change, became a spirit of innovation and turbulence, till in one country it exploded in a revolution, which tore the fabric of society in pieces.[Ed. note: see previous note referring to the French Rev.] From the ruins, a military power sprung up whose portentous bulk and formidable strength seemed for a long time to be increased by the efforts made against it. BUT THE DAY OF RECOMPENSES CAME: the great disturber of the world was compelled to descend from his elevation. Again, however, he seemed to be resuming his sceptre;--he arose and stood upon his feet, as if his deadly wound was healed, and the spirit of conquest and desolation was again to extend itself over prostrate nations.--But he had gone beyond the permitted line, and was baffled in his purpose. By united councils and efforts, by an emulation in generous sentiments, in willing self devotion, and determined valor, the new danger which threatened the world, was turned away.

Let us pray and hope that the inhabitants of the earth may learn righteousness from the experience of adversity; that the root of the evils, which have afflicted the nations may be cut up; that liberty with order may be established;that the restored sovereigns, and governments of Europe may be preserved from hurtful extremes, not reviving obnoxious institutions which should be suffered to perish; and that a long period of quiet and improvement may be allotted to that fair portion of the earth.

In a view of the events of the Providence, so instructive and monitory, are we not prepared to join in the ascription, "GREAT AND MARVELLOUS ARE THY WORKS, LORD, GOD, ALMIGHTY, JUST AND TRUE ARE THY WAYS, THOU KING OF SAINTS. WHO SHALL NOT FEAR THEE, O LORD, AND GLORIFY THY NAME? FOR THOU ONLY ART HOLY, FOR THY JUDGEMENTS ARE MADE MANIFEST, AMEN."[Rev.15:3]

46. AAA46 1816 P.C.A. GA. Boudinot Society Review

FROM THE

//--

OF THE

PHILADELPHIA:

PRESBYTERIAN BOARD OF PUBLICATION.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file October 5, 2005.

The featured selection documents a leading Revolutionary War politician, Elias Boudinot, serving as President of the Board of Trustees of the General Assembly of the Presbyterian Church in America.

Page numbers in the original are shown in brackets as [ 2 ]

The following begins the original text:

MAY 16, 1816.

THE General Assembly of the Presbyterian Church in the United States of America, met, agreeably to appointment, in the First Presbyterian Church in. the City of Philadelphia, at 11 o’clock, A. M. and was opened by the Rev. Win. Neill, D. D. the moderator of the last Assembly, with a sermon from Heb. xiii. 17. last clause of the verse: "Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you."

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The Trustees of the General Assembly are,

Elias Boudinot, L. L. D. President.

Robert Ralston, Esq. Vice-President.

Rev. Dr. Ashbel Green, Messrs. Robert Smith, Samuel S. Smith, Jonathan Smith, John M. Knight, Henry Rutgers, Archibald Alexander, Francis Markoe, . John W. Doak, William Haslett, George S. Woodhull, Robert M’Mullin,

Messrs. Jared Ingersoll, Alexander Fullerton, Ebenezer Hazard

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Resolved, That the Assembly, and such persons as may choose to unite with them, will spend a part of next Wednesday evening, in this church, in special prayer and other religious exercises; and that Drs. Wilson, Neill and Rodgers, be a committee to make arrangements for the occasion, and to designate persons to lead in the exercises.

The concert of prayer was held accordingly, and the audience -was solemn and unusually large.

Resolved, That a free conversation on the state of religion be the order of the day for next Monday.

The General Assembly in giving to the churches under their care a detailed account of the state and prosperity of Zion., find themselves affected by mingled emotions, in which joy and gratitude have the ascendency. A view of the operations of Divine grace in our churches during the past year, clearly demonstrates, not only that God is "ever mindful of his covenant with his people; that he will not forever hide his face from the children of his love, but also, that "the time, even the set time to favour many parts of the American Zion has now come." If, when receiving a particular account of God’s dealings with his people, we find, in some instances, that " iniquity abounds, and the love of some who have professed to serve the Lord, has waxed cold; that stupidity, lukewarmness, deadness, or vice, have paralyzed the arm of religious exertion, or stopped the pulse of religious feeling ;" the General Assembly feel thankful to the great head of the church, that they are soon relieved from dwelling on these dark and depressing scenes. A brighter and more animating state of affairs soon rises to notice. Instances, in which "the

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arm of the Lord has been signally revealed " to many, who had been long" sitting in the darkness of spiritual death," or benumbed by a death-like lethargy and indifference to spiritual concerns, gild the prospects, inspire with hope, encourage and animate us to wait for the Divine blessing in the way of God’s appointment, and in the use of those means which he has designated.

In noticing the events which have transpired during the past year, the General Assembly, cannot but regard them as characteristic of a new and highly interesting aera of the church of Christ. They can state, from information received from different sections of the church, that infidelity [ Enlightenment Atheism, Willison Ed. ] stalks abroad with a less confident and unblushing aspect, than in times past ; that " intemperance and profanity have become less frequent, and that a decent and respectful attention is generally paid to the external duties of piety. True it is, that this state of things does not every where prevail. In some sections of the church the people of God are mourning and in tears, because the SABBATH of the Lord is not hallowed, and because, instead of remembering to keep it ho1y, some continue to do their own pleasure, and attend to secular pursuits on this holy day! TRAVELLING ON THE LORD'S DAY is not uniformly, nor carefully, avoided; and, though, in SOME parts of our land, this sin is reprobated and punished, (and the General Assembly mention this fact in the language of commendation, and in hopes that it will receive notice and imitation,) yet, in OTHERS, it is regarded as of a venial character, and committed with but little compunction! The General Assembly advert to this, for the purpose of expressing the sense which they entertain of it, as a flagrant violation of express and commanded duty; as calculated to provoke the Divine indignation and to bring down the heaviest judgments!

It is with pleasure, however, that the General Assembly can report the harmony, the union, and the peace of the church ; the fidelity of its ministers; and the instances of exemplary piety, of fervent zeal, and of generous and devoted attachment to the cause of the Redeemer, which are presented to their notice. "The Garden of God"

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has been copiously watered with showers of Divine grace: many trees planted in it, have attained the strength and beauty of the "Cedars of Lebanon," and brought forth fruit abundantly. Amongst the MEANS which God has especially blessed to the conversion of sinners, and to the edification and increase of his church—Catechetical Instruction, Sunday Schools, and Bible Classes, deserve a special notice.

In most congregations, the youthful mind has been directed to that" form of sound words" contained in the Catechisms of our church, and thus supplied with materials to comfort and protect them in riper years, as well as to guide them in the morning of life. If the testimony of EXPERIENCE will be listened to on this head, it will pronounce loudly in favour of communicating instruction by means of Catechisms; for IT proclaims that God has hitherto greatly blessed THIS mode of imparting religious knowledge.

Sunday Schools also occupy a prominent situation in the details of the occurrences of the past year. In several portions of our land these schools have been constituted for the instruction of the poor and ignorant. The moments of holy domestic leisure which occur on the Lord’s Day, are appropriated to this laudable undertaking.— Multitudes of the ignorant and the young, having been led to the fountains of human knowledge, and taught to read the word of life, have been conducted, by their benevolent instructors, to the Temple of the living God, to seek for that knowledge by which they may "become. wise unto salvation." In the city of Philadelphia, more than five thousand CHILDREN, as well as many aged persons, are instructed in this manner. In New York, the youthful pupils exceed four thousand.—And, when noticing and approving this laudable, and (in our country) novel mode of instructing those "who were ready to perish, and had none to help them," it would be ungenerous and unjust not to award the need of applause where it has been so richly merited, to declare, that" the DAUGHTERS of Zion" have done nobly in this undertaking.—They have certainly performed a conspicuous and important part, and deserve well of the friends of humanity and religion. They have thus been the

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honoured instruments of " plucking many of our race, as brands out of the everlasting burning ;" and rendering them useful and ornamental members of civil society, and blessings to the church of God! May the prayers of the widow, and the blessings of the fatherless, attend and stimulate them to farther exertions!

"Bible Classes" have been formed in different sections of the church; and the object of their formation has been to render the young and ignorant familiar with the volume of Holy Writ: and so great has been the aptitude which has been manifested, that some of the children have been able to repeat to their instructors, at a single recitation, several hundred verses of the sacred volume.

Bible and Tract Societies have greatly multiplied in our country, during the last year. From Georgia to Maine, endeavors have been made to convey the Word of Life, the consolations and support of the Gospel, to the remotest cottage on our l)orders. They who have been long sitting in the darkness of the shadow of death—without the light of revelation,—ignorant of what the Gospel of Christ has done, and what it can do, are no longer in this distressing situation! The lamp of revelation now shines in many a hitherto gloomy mansion ; and illuminates, and directs, and cheers many a hitherto darkened soul! In the distribution of religious Tracts, (in which the reality and power of Godliness have appeared, as manifested in the lives and death of eminent Christians) as Divine blessing has been evident, and encouragement communicated not to become weary in this species of "well doing."

The General Assembly record with gratification, and heartfelt pleasure, the information they have received of the formation of an" American Bible Society," a few days since in the city of New York; and from the unanimity manifested by all denominations of Christians on that occasion, the fervour of zeal displayed, and eagerness manifested by the numerous and highly respectable delegation, which attended to combine their exertions in promoting the best interests of their fellow men, by furnishing them with the word of life—they cannot but

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believe that it is the " work of God," that it will stand, and prove a rich blessing to those who may enjoy the fruits of its exertions.

Of the benefits resulting from MORAL SOCIETIES, the Assembly are fully sensible, and willingly testify their approbation of the OBJECT to effect which their exertions are directed: and when it is stated that these societies have been instrumental, with the Divine blessing, in repressing and discountenancing prophanity, intemperance, sabbath-breaking, and other notorious vices, farther inducements need not be mentioned to those who study the peace and prosperity of the church, and good order of society, to impel them to promote their formation, and to effect their object.

Missionary exertions, during the last year, have been numerous, and efficacious. The hearts of many have been opened to " devise liberal things in behalf of those who are perishing for lack of knowledge." In addition to the missionary societies existing at the time of our last report, several new societies have been formed, and new labourers sent into the "whitened~ftelds." The reports received on this subject, are of an encouraging complexion, and calculated to excite to more vigorous exertions in the Gospel vineyard.

By the last General Assembly, it was recommended to the churches to join in" monthly concerts of prayer," to unite in earnest supplication for the speedy coming of the kingdom of the Redeemer, and for the extension of the triumphs of the Gospel of Christ. This recommendation has met with a very general attention. Christians of other denominations than our own, have cordially united with us in this interesting service. God has been entreated of by his people—he has heard their prayers;—he has answered their petitions, and blessed their souls.

Several conversions to God, in individual cases, and several revivals of religion in societies, may be traced to these seasons of social prayer. In many places "devout and pious FEMALES" have formed themselves into praying societies, and obtained in the discharge of duty— Comfort to themselves, and light, and direction for others

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The state of the church, during the past year; its growth, and prosperity; the zeal and diligence of its members; the outpourings of the Spirit of God; the conviction and conversion of multitudes, who had hitherto been "dead in trespasses and sins ;" the language of "praise which has burst from the mouth of babes and sucklings:" these have been of a character calculated to excite the strains of holy gratitude, and to cause us to exclaim, " These are the Lord’s doings, and wondrous in our eyes !"

In passing from south to north, the General Assembly find in most places, a decent and respectful attention to. the ordinary means of grace ;—and in some—a special work, and extraordinary outpouring of the Holy Spirit.

In the city of Philadelphia, a very animating revival commenced in January last. A deep, silent, and awful work—attended by pungent convictions of sinfulness and misery, continued for some length of time.—The good work still progresses.

Within the bounds of the presbytery of New Brunswick, the General Assembly have found much to gladden the heart. Trenton and Bound Brook have been visited with times of refreshing from the Divine Presence. In Baskenridge the Spirit of the Lord has been poured out in copious effusions.rThe good work, which commenced in the Academy, was soon extended to the church generally. A goodly number of the students of that institution, as well as many others, have joined themselves to the Lord.

In Morristown, within the bounds of the FRESBYTERY or JERSEY, a work of grace commenced in August last, which has been slow and gradual in its progress, and deep and solemn in its effect. It yet continues, and the number of its subjects is very considerable.

From the Presbytery of New York information has been received of a highly gratifying character. In the brick church in the city of New York, God has been pleased to pour out his Spirit, and to produce a very general enquiry. "What shall we do to be saved ?" This attention to eternal concerns commenced towards the close of the last year, and has rapidly and steadily increased from that time to the present. The subjects of this work are almost

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exclusively youth—the majority females—but an unusual proportion of males.

Accounts of a similar character have been received from the Presbytery of Hudson. In the congregation of Goshen, the revival, before existing, has greatly increased. In the congregations of Scotchtown, Westown, Florida and Amity, the marks of Divine footsteps have been very visible. Numbers have been brought to bow to the sceptre of King Jesus, and to embrace the humbling doctrines of the Cross.

In the city of Albany, a Divine influence has been exerted, and the houses of the living God thronged with earnest, and devout worshippers! Such also has been the case at Catskill.

The city of Troy, (within the bounds of the Presbytery of Columbia,) has also been abundantly watered by refreshing showers of heavenly grace, and numbers have been added to the flock of Christ. The hearts of the ministers of the Gospel have been filled with joy, and their hands with employment.

As it would swell the details of this report beyond all reasonable bounds, to give a concise narrative of all the revivals of religion, which have taken place, within the past year, in the churches under their care,—the General Assembly regret, they can only mention the names of other Presbyteries, within the bounds of which, the Spirit of God has been poured out in a remarkable manner. Of this number are the Presbyteries of Winchester, Long Island, Oneida, Onondaga, Champlain, Geneva, and Cayuga.

Whilst detailing the particular growth of the Redeemer’s kingdom, the General Assembly rejoice to find a missionary spirit arising in the breasts of the young men, who are attached to the Theological Seminary at Princeton; and they cherish a rational hope that this seminary will prove" a school of prophets,"—who shall proclaim Christ the way of salvation to perishing sinners, and consolation to the weary, waiting soul.

In connection with this subject, the Assembly have to state from information communicated to this body, the existence of a seminary for the instruction of Theological

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students, established at Hampden Sydney, under the patronage of the synod of Virginia, which, it is hoped, will, in due season, furnish able and faithful labourers in the vineyard of our common Lord.

Several of the Colleges of our land have been graciously visited, and the salt of grace cast into these fountains, from which "streams may flow to make glad the city of our God." The moral habits of the youth in Union College are very encouraging. Two societies meet every week for "social worship," besides occasional meetings for prayer. Several instances of hopeful conversion have occurred in this seminary during the last year.

From Massachusetts Proper, we learn, that the concert of prayer; the diffusion of the holy scriptures and religious tracts; the propagation of the gospel among the destitute in our own country, and in pagan climes; and the suppression of immoral practices; are objects which are cherished with great fervour and success! And we would record with joy and gratitude, the numerous and animating revivals of religion, which have blessed many of the congregations in the counties of Hampshire, Hamden and Berkshire, and in other parts of the state, and which have introduced hundreds into the bosom of the christian church. The Theological Institution at Andover is stated to be in a flourishing condition; and a society has been lately formed in that state, which promises to afford efficient aid to pious and indigent young men, whose hearts God has inclined to the gospel ministry.

The General Assembly learn with pleasure from the delegation from the General Association of CONNECTICUT, that attention to religion in that quarter, exceeds any thing of the kind which has ever before been witnessed. About one-sixth part of the whole number of towns in that state have been visited in an extraordinary manner, quid multitudes have become the subjects of a lively hope. There, also Missionary, Bible, Tract, Moral, and Praying Societies, are numerous and flourishing.

In VERMONT, " God has not forgotten to be gracious to his church." In the course of the past year, revivals of religion have occurred in a number of towns on the

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eastern side of the mountain, and also in the western part of the state, particularly in the towns bordering on the lake.

NEW HAMPSHIRE, has also been blessed with revivals. In several towns, a special work of grace has been begun, and continues to progress. Concerts for prayer have been attended, and blessed to the conversion of careless sinners, and to the comfort and edification of God’s own people!

On a review of the whole, we have reason for a doting gratitude and deep humility. " Not unto us, not unto us, but to thy name, O God! shall this glorious and gracious work be ascribed !" Many whose heads are whitened with age, who have long borne the heat and burden of the day, in the Gospel vineyard, declare that never have such exhilarating reports of the prosperity of Zion sounded in their ears, nor such bright prospects met their eyes. "Blessed then are your eyes, for what they see and your ears, for what they hear."

Let all be encouraged to diligence, to watchfulness, and prayer; to wait upon God in the use of his appointed means, and to pray for the special outpouring of his holy Spirit. Brethren, the promise is sure; wait for it; it will come; it will not tarry !

Resolved, That the committee of Missions be requested to present the thanks of this Assembly to the Rev. William Neill, D. D. for the Missionary sermon, which, by their appointment, he preached last evening.

STATE OF NEW HAMPSHIRE.

In the House of Representatives, June 4, 1818

VOTED, that Messrs. Osborne, Dyer, and Boody, with such as the Senate may join, be a committee to wait on President ALLEN and present him with the thanks of the Legislature for his ingenious, learned and patriotic discourse this day delivered before his Excellency the Governor, the Hon. Council and both Houses of the Legislature, and request of him a copy for the press.

Sent up for concurrence.

MATTHEW HARVEY, Speaker

Read and concurred.

Mr. Young joined.

ICHABOD BARTLETT, Clerk.

"No wars would originate from a high and keen sense of honor, which like the detonating powder of the chemists is ready to take fire at the slightest touch,---nor from a desire to subdue what is thought to be heresy and to propagate the true faith,--nor from a spirit of commercial avarice, which sickens at the growing prosperity of a rival nation,---nor from hostility to free government, lest its principles should undermine the fabric of despotic power."

"The unchangeable Sovereign of heaven and earth addresses the same command and the same promise to all princes, and captains, and rulers, whose eyes have ever glanced upon his word."

"On this occasion, therefore, in the audience of the honored

Fathers of this commonwealth, the text will lead me to assert, that the Bible is the law of rulers, to point out some of its truths and precepts relating to men in authority, and to survey some of the motives to obedience."

"Were the God of uprightness imitated and obeyed by those, who may be called his vice-regents on the earth, no iniquitous laws, unequal in their operation, and sacrificing the rights of the people to the pride or the covetousness of the legislator, would be enacted; and in the administration of the laws no unreasonable partialities or deep rooted and inverterate predjudices, no fears of reproach, or inducements of interest, or biases of party would corrupt the fountains of justice, bringing upon jurors and judges the guilt of perjury. Protected in the enjoyment of the rights of person, liberty, and property, the people would have the opportunity, while the end of government was thus accomplished, "to lead quiet and peaceable lives in all godliness and honesty." [ Italics added, Ed. ] The solemn instructions of the bible are worthy of consideration by all, to whom is entrusted the charge of expounding or applying the laws of the state and of doing justice between man and man"

"The intelligent and wise rulers of a free republic, who would be "the servants of God for good" to their people, cannot overlook the duty and necessity of diffusing among the people the advantages of education. "It is not good, that the soul be without knowledge." Ignorance may accord well with the nature of a despotic government, the policy of which is to keep men blind in order to keep them slaves; but knowledge is a principal pillar of every republican system.[ Italics added, Ed ] In a free government, like our own, in which all power originates with the people and in which the depositaries of power are ultimately responsible to the people, a general destitution of knowledge and degradation of intellect must be fatal to liberty."

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

https://www.angelfire.com/nh/politicalscience

This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all, that is written therein; for then shalt thou make thy way prosperous, and then thou shalt have good success.

THUS did the almighty Sovereign of the universe speak to Joshua, the captain of Israel. This eminent servant of God, this heroic and renowned soldier, this wise and upright magistrate having been inducted into the office of ruler as successor to Moses, was directed to lead the chosen tribes into the land of promise. The enterprise before him was most daring and difficult. He was at the head of a people, whose guilty murmurs against heaven had often drawn down upon them sharp chastisements. He was about to encounter numerous and powerful armies. Yet a voice, which he could not resist, said to him, "arise, go over this Jordan, thou, and all this people, unto the land, which I do give to them." At this moment, what was the instruction of the Most High to his chosen servant, this illustrious leader of Israel? It was not such, as "the wise man glorying in his wisdom, or the mighty man glorying in his might," would have dictated. It was such, as many an eagle-eyed statesman and warrior would, at a similar crisis, be ashamed to hear. The instruction has been repeated to you. God required Joshua to meditate day and night in the book of the law and to obey its statues, promising him at the same time, as the reward of obedience, prosperity and success. The unchangeable Sovereign of heaven and earth addresses the same command and the same promise to all princes, and captains, and rulers, whose eyes have ever glanced upon his word.

On this occasion, therefore, in the audience of the honored

Fathers of this commonwealth, the text will lead me to assert, that the Bible is the law of rulers, to point out some of its truths and precepts relating to men in authority, and to survey some of the motives to obedience.

1. The Bible is the law of rulers.

only of the five books of Moses, in which were many precepts applicable only to the children of Israel, and not designed to be of perpetual obligation. We have the canon of scripture, or the book of the law, complete; but if many of its statues are abrogated, how, it may be asked, shall we determine which are retained and which are repealed? It is the remark of Grotius in relation to this point, "that whatsoever was enjoined by the law of Moses respecting those virtues, which Christ requires of his disciples, ought now as such, if not more, to be observed by Christians."

( Rights of war and peace, B. II. C. v.).

Although the value of the Old Testament does not depend on the perpetuity of their political laws of Moses, adapted to the circumstances of one people, yet those laws, emanating from the Father of lights, from Him, who is infinite in wisdom, may be studied with advantage by all, who are devoted to the science of legislation. Jesus Christ came to fulfill the law and the prophets, and to prescribe rules, not for one people, but for all mankind.---The moral instruction, which distilled from his lips, together with ancient precepts, statutes, and judgements in accordance with it, will direct us safely into every path of duty.

To assert then, in a Christian country, that the Christian system of morals admits of no exemptions, but is binding no less on princes and magistrates, than on humble individuals, may seem the needless assertion of what is undeniably true.----The denial of this position may not be open and explicit; but is seen in forgetfulness and neglect; crooked maxims of national policy, in the false principles of national law. The history of Christian nations shews how little regard they have paid to the precepts of that religion, in which they have gloried, and by the distinctive name of which they have chosen to be denominated.

The subject of morals has awakened much learned inquiry; but there is an obvious defect in all those ingenious disquisitions and theories, which would determine the nature of virtue by any other rule, or would rest the obligations of virtue upon any other basis, than the word of God. The thick darkness, which has overspread the heathen nations, even those, which were the most polished and learned, may teach us the necessity and value of light from above. Were we uninstructed by the divine word, the suggestions of conscience or the impressions of the moral sense might be erroneous and consequently unsafe guides in the way of duty, a supposed instinct or native benevolence might fail to prompt us to deeds of kindness, and our unaided reason, ( "Reason is such a box of quicksilver, that it abides no where; it dwells in no settled mansion; it is like a dive’s neck, or a changeable taffata; it looks to me otherwise than to you, who do not stand in the same light, that I do: and if we inquire after the law of nature by the rules of our reason, we shall be uncertain as the discourses of the people, or the dreams of disturbed fancies." Jer. Tailor.) through its own feebleness or the darkening power of the passions, might fail to apprize us of the relations of things and of the claims of fitness and truth, or would leave us blind to what is prudent and useful. It is the Bible only, which teaches infallibly the right way.

Without the sanctions also of the divine law, what motive is there to enforce obedience to our moral impressions? The immoral may be told of the beauty and glory of virtue, of the joys of a self-approving mind, of the stings of conscience, of the turpitude, of the infamy and other present evil consequences of vice. But of what avail will be all these representations against the force of passion and the opportunity of indulgence? It is useless to raise a slender barrier against the impetuous torrent, which rushes down from the high mountain. There must be strong motives to oppose the headlong propensities of our depraved nature. If there are no punishments and rewards in the hands of the Almighty, to be rendered in the future world; the interests of morality are hopeless. The experience of ages has proved, that it is only the wrath of God, not as pictured by a bold poetic fancy, but as certainly denounced in the Bible, which can at all times overawe the mind, and which is able to stop the sinner as he is borne along by strong passions in his downward course of iniquity. It is, also, only the promise of an everlasting reward through the mediation of the Son of God, which can fortify and gladden the heart of the good man amid the trials and the sufferings of his present pilgrimage, as is implied in the assertion of the great apostle of the Gentiles---"if in this life only we have hope in Christ, we are of all men most miserable." The Bible is therefore in the system of morals what the sun, the fountain of light and heat and the centre of attraction, is in the system of nature,---it illuminates and restrains as well as warms into life. It Preserves the system from a state of chaotic confusion, darkness, and desolation.

If, then, the word of God is the only sufficient rule of duty, and if only upon the authority of God effectually binds duty upon the conscience; by what argument will it be attempted to prove, that rulers are exempted from the moral obligations imposed by the scriptures? Is there any clause in the divine law, which gives them the privilege of transgression with impunity? On the contrary, it is plain, that their responsibility is made the more solemn and fearful by their very dignity and influence, that their vices must assume a darker hue than the vices of others, and that in proportion to the height of their elevation will be the depth of misery, into which their disregard of the book of the moral law must plunge them.

Will it be said, that their very office must liberate them from certain moral rules, which are binding upon men in private life; and that the unqualified observance of the precepts of the gospel, enjoining forbearance, forgiveness, and mercy, would break the point of that sword, which they bear, and with which they ought "to execute wrath upon him, that doeth evil?" Let us not be deluded by sophistry. While the grand principles of our conduct are immutable, our duties are necessarily modified by circumstances, and must vary according to the situations, in which we are placed. The same law ever governs the moon in its course, although her aspect changes with her position, and at one time, shorn of her beams, she frowns upon us, and at another time gives us her full-orbed brightness. While rulers are required to possess a spirit of benevolence, who does not perceive, that the punishment of evil doers is perfectly consistent with all the charity and tenderness, enjoined in the gospel ? Rulers are the fathers of the people; and when a father chastises a disobedient son, does this salutary discipline imply or require the existence of hatred or want of mercy ? Who does not understand, that the ruler is invested with power, not that he may indulge his own angry or revengeful feelings, but solely that he may support the dignity of the laws and promote the common welfare ? And who does not feel it to be honorable to the ruler, that, while his hand signs the order for the punishment of the offender, his eye at the same time should glisten with the tear of pity ? As an individual, he is bound to forgive any personal injuries,---that is, not to retaliate, never to act from a spirit of wounded pride or of gloomy revenge; as a magistrate, he is bound to punish the offences, which disturb the public peace;---and these duties, enjoined by the same authority, cannot be discordant with each other. Even God himself, who punishes the guilty, is love, and to resemble him in his moral character is the perfection of virtue in man.

The society of nations is like that of families. The rulers of each nation are the fathers of the family; and when we come to search for the moral principles, which should regulate their intercourse with each other, we shall be able to find no rules but the same divine laws, which are given to individuals. In whatever point of view, therefore, we consider rulers, whether as men, or in reference to their own subjects, or in relation to other rulers; the b]ible, if they are favored with it, comes upon their consciences with the force of law.

II. It was proposed, next, to survey some of the truths and precepts of the bible relating to men in authority.

1. A deep reverence of the Most High, is evidently a

principle of great importance in the character of a good ruler, for a spirit of enlightened piety is the root of all the moral virtues. Hence we read in the book of the law, that he, who ruleth, should "rule in the fear of God." Uninfluenced by this fear, an earthly sovereign, who by his office is lifted above the fear of man, must be left in a great measure to the unrestrained indulgence of his evil passions. If in the view of the civil law he "can do no wrong," it is the more necessary that he should refer his actions to the unchangeable law of Jehovah, and have respect to that impartial tribunal, before which he must stand with the meanest [lowest, Ed.] of his subjects. Destitute of religious belief, men in subordinate authority are also liberated from the most powerful motive, which can urge them to the faithful performance of the duties of their station. We can, therefore, have no assurance of the fidelity of the man, whose views are not elevated to the throne of God. Nor can we listen with much credulity to the claim of public spirit from lips, which dare to utter the language of profanity and make a jest of things sacred, or which spread abroad sentiments tending to corrupt the fountains of the public weal.

As the religion of the gospel is designed to influence our daily conduct in all the relations of life, so that "whatsoever we may do, we may do all to the glory of God," it is peculiarly important to men, who possess a wide influence and sustain a high responsibility;---it is important, in order that they may be faithful, that they may inherit the honors of heaven. To rulers, as to other men, religion is without a doubt a personal concern; but whether the care of its interests in the state is among their public duties has sometimes been questioned even by those, who would gladly see the triumphs of the cross extended through all nations. While they are bound to secure from flagrant violation the rest of the Lord’s day, the public and various advantages of which cannot now be described,---while it is their duty to oppose their authority to the profanation of the name of God, and the diffusions of impious, blasphemous sentiments,---while they may authorize or require parishes to employ and support teachers of religion and morality [teaching Biblical religion as per the Reformation, Ed.] while they may exert their power to spread abroad widely the means of religious instruction and improvement; it must be confessed, that the history of past ages gives little encouragement to the interference of the civil power in what relates more particularly to the kingdom of God. The rulers of the earth have not been wanting in professions of regard to the Christian religion, nor in exertions to give it "the authority, splendor, majesty, and uniformity," which, it was thought, would render it respectable among the people. But while they have paid to the humbling religion of the gospel the honor, which it did not need, they have overlooked the truths and disobeyed the precepts, which constitute its glory. They have fashioned and decorated the outer man, but suffered the living, immortal principle to be uncultivated. It has certainly been the defect of religious establishments, [ This refers to a State sanctioned and supported body, such as the Church of England, Ed.] that the multiplicity of ceremonies has prevented the growth of christian virtues. The numerous unprofitable suckers have cheated the tree of its nourishment and rendered the fruit dwarfish. It does not appear, that the alliance of church and state, however advantageous to the civil power, is beneficial to religion. When all the learning and prejudice of the world were arrayed against the gospel; the gospel yet triumphed. It made all the idols of the Roman empire totter on their pedestals. But when this true religion became a creature and engine of state, it was corrupted, and its dignity and energy were lost. Soon the prostrated system of idolatry was refashioned and fitted up even in the temple of God.

When the support of ministers of religion is taken from the hands of the people and assumed by the magistrate, the natural effect is to weaken the relation between the minister and people, to destroy in the minister that salutary sense of dependence, which urges to faithfulness, and in the people, the gratifying consciousness of rewarding a benefactor, or of paying a debt justly due. It has been said indeed, that a minister should be appointed and supported independently of his people, in order that he might not be restrained by fear from the honest, faithful discharge of the duties of his office. But the theory is not borne out by facts. In England the experiment has been made under circumstances perhaps more favorable than in any other country; and what is the result ? Ten years ago there were in England upwards of eleven thousand ecclesiastical livings. About two thirds of these parishes yielded an annual income of above six hundred and sixty-six dollars each. Yet of the incumbents or ministers holding these livings, only about five thousand resided in their parishes, while there were more than six thousand non-residents; so that less than one half of all the clergy of the church of England resided on their livings,---that is, more than one half of the English pastors took the wool of flocks, which they did not themselves feed. And in regard to the residing incumbents, a valuable Magazine (Footnote: The Christian Observer, June, 1811.) of that very establishment remarks---" We will not venture to say because we have no means of ascertaining what proportion of the five thousand incumbents delight more in leaping a gate than mounting a pulpit---nor what proportion are careless and indifferent, slothful and lukewarm in the performance of their pastoral duties." The ecclesiastical affairs of America have a different aspect not of splendor and worldly pride, an aspect of poverty indeed but of humility and comparative purity. We have to deplore in many places the destitution of religious ordinances and christian teachers; but the evil is less incurable, than that of having established pastors, who are unworthy of their office.

There are yet other strong objections to establishments of religion: the state is apt to tread under foot the sacred rights of conscience and impiously to touch the ark of God. Even in the land of our fathers, where there is so much of integrity and honor and true religion the sacred ordinance of the Lord’s supper is by law most impiously converted into a political test, ----it is prostituted as an initiatory rite of political office. By the existing laws every one sustaining any civil office is obliged to conform to the established to the established religion and partake of the Lord’s supper in some church. If these laws in consequence of the rapid increase of dissenters have of late fallen into desuetude, yet they are unrepealed and their baneful activity may at any time be revisited.

It has been contended, that an establishment is honorable to religion and beneficial to rulers, and particularly that ecclesiastical dignity is necessary in order that the great men of the earth may be instructed with effect. "We have not," says the eloquent Burke, "relegated religion (like something we were ashamed to shew) to obscure municipalities or rustic villages. No ! we will have her to exalt her mitred front in courts and parliaments. We will have her mixed throughout the whole mass of life and blended with all the classes of society. The people of England will shew to the haughty potentates of the world, and to their talking sophisters, that a free, a generous, an informed nation honors the high magistrates of the church; that it will not suffer the insolence of wealth and titles, or any other species of proud pretentions to look down with scorn upon what they look up to with reverence.---They can see, without pain or grudging an archbishop precede a duke. They can see a bishop of Durham or a bishop of Winchester in possession of ten thousand pounds a year," &c.(Footnote: Reflect. On the Revolution inn France.)

All this is splendid declamation. It is proud praise of what does not belong to the religion of Christ,---of that dignity and wealth, which can hardly be possessed without giddiness, and which, if history speaks truly, have ever tended to corrupt the servants of Him, "who had not where to lay his head." It is not by this method, that the insolence of wealth and titles is to be repressed. The ministers of Jesus have not acquired boldness and christian heroism in proportion to the worldly dignities, to which they have been exalted; and it is only by the honest and zealous declaration of the truth that religion can be promoted. In proportion to their dignities they have not thundered in the ears of rulers the appalling terrors of the Lord, nor enforced upon their consciences the unchangeable laws of heaven. Where shall we look for the men in high ecclesiastical stations with the spirit of Paul the prisoner, who in the presence of Felix, a rapacious and profligate ruler, "reasoned of righteousness, temperance, and a judgement to come ?" We do not find this spirit in Bancroft, bishop of London, who, when king James I of doubtful morals, had declaimed against the puritans, fell down before him on his knees and said, "my heart melteth for joy, that Almighty God,of his singular mercy, hath given us such a king, as since Christ’s time has not been." We do not find it in a man of still higher dignity,---in Whitgift, arch bishop of Canterbury, who at the same time cried out, "undoubtedly your majesty speaks by the special assistance of the spirit of God." Nor do we find this heroic christian spirit accompanying the lofty genius of Bossuet, bishop of Meaux, when he exalts to the skies the piety of the profligate Louis, especially his cruel piety in the revocation of the Edict of Nantz, and when with amazing flattery he prays "the King of heaven" to preserve "the king of the earth!" (Footnote: Oraison sunebre de M. Le Tellier.)

In this commonwealth, the rulers, were they even inclined to rear up an ecclesiastical establishment, would find themselves restrained by the fundamental laws. The oath, which they take, to support the constitution would palsy their hands. As they can only "authorize the several towns, parishes, bodies corporate, or religious societies, within this State, to make adequate provision, at their own expense, for the support and maintenance of public Protestant teachers of piety, religion, and morality," there is no reason to fear, that they will ever infringe the rights of concience. Their power might even, without danger, be increased so as not only to authorise but to require the support of teachers of the gospel. God has enriched with religious liberty, among the advantages of which is its tendency to destroy a spirit of bigotry and intolerance, and to give triumph to truth, which prevails by argument and not by force. Intolerance and bigotry, which are the enemies of truth and peace, would treat man, as the Philistines treated Smpson, first put out his eyes and then compel him to grind at their mill. But as the arm of power in this country cannot lend its aid in binding the conscience [ This is a direct reference to the Westminster Confession of Faith, Ch. XX, Ed.] and subjugating reason, if christians become enslaved, their slavery will be voluntary. It is a subject of gratitude to heaven, that the same irrepressible spirit of liberty, which will not submit to tyranny in the state, rejects also every lordly pretension in the church. The bible, studied by each man for himself,---the bible, by the acknowledgement of all or almost all denominations of christians, is the only true standard of faith and the only infallible rule of conduct. While we refuse to bow our understandings to human authority, let us say with Chillingsworth---"Propose me any thing out of this book, and require whether I believe it or no, and seem it never so incomprehensible to human reason, I will subscribe it with hand and heart, as knowing no demonstration can be stronger, than this, God hath said so, therefore it is true." [ Italics added, Ed. ].

2. Next to the possession of piety a sacred and

inviolable regard to justice may be mentioned as the duty of all, who are clothed with authority. They will read in the book of the law, "The God of Israel said, the Rock of Israel spoke to me, He that ruleth over men must be just." As the design of government is to secure to every man the undisturbed enjoyment of his unalienable rights,---whenever these rights are infringed by the civil ruler, the very purpose, for which authority was given him, is counteracted. The antidote in this case becomes the poison.

The grand springs of injustice in rulers are covetousness and ambition; these passions therefore should be subdued or subjected to the book of the law. Were the God of uprightness imitated and obeyed by those, who may be called his vice-regents on the earth, no iniquitous laws, unequal in their operation, and sacrificing the rights of the people to the pride or the covetousness of the legislator, would be enacted; and in the administration of the laws no unreasonable partialities or deep rooted and inverterate predjudices, no fears of reproach, or inducements of interest, or biases of party would corrupt the fountains of justice, bringing upon jurors and judges the guilt of perjury. Protected in the enjoyment of the rights of person, liberty, and property, the people would have the opportunity, while the end of government was thus accomplished, "to lead quiet and peaceable lives in all godliness and honesty." [ Italics added, Ed. ] The solemn instructions of the bible are worthy of consideration by all, to whom is entrusted the charge of expounding or applying the laws of the state and of doing justice between man and man:---"Thou shalt not wrest judgement; thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous.---Take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgement. Wherefore now let the fear of the Lord be upon you; take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts." Were these precepts regarded, instead of bearing the reproach of the prophet, "ye have turned judgement into gall and the fruit of righteousness into hemlock," we might say---"judgement runs down as waters and righteousness as a mighty stream." Happy would it be for a people, when all concerned in the administration of the laws can adopt truly the language of Job, that ancient prophet and judge---"I put on righteousness and it clothed me; my judgement was as a robe and a diadem. I was eyes to the blind and feet was I to the lame. I was a father to the poor; and the cause, which I knew not, I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth."

It may surely be questioned, whether it be consistent with the obligations of justice for rulers to create Lotteries and thus to authorise a species of gambling. If it would be unjust in a ruler, as an individual, to sit down at the gambling table and by chance or skill wrest from his neighbor his possessions; by what plea can he be justified, when in the capacity of legislator he enacts laws, which encourage in the people the hope of gain without labor ? Does it make any difference, that the loss is divided among many ? There is reason to fear, that of all the pests to mankind in the shape of laws, the creation of lotteries is one of the most pernicious. Did the rich only purchase tickets, their losses or gains would be considerations of no consequence; the evils to them would be confined to their characters. But it is well known, that the chief purchasers of tickets are the poor. Many a wretched family has been rendered more wretched by the sums withheld from hunger and nakedness and expended in lotteries; many a poor man has lost his habits of industry through the excitement and perverting influence of a lottery. (Footnote: "See report of the New-York Society for the prevention of pauperism."). It is vain to urge, that a prudent legislature may take advantage of the vicious propensities of mankind in order to promote objects of public importance. Who would not be revolted by a law constituting a perpetual series of lotteries, the avails of which shall be appropriated to the building of churches and the promotion of good morals ? Yet does the application of the money raised by lotteries alter their nature ? (Footnote: In the State of New-York the sum of $80,000 has been raised by lotteries for a particular college, and the enormous sum of $400,000 for the several literary institutions in that state is still to be raised in the same way. Even a zealous friend of literature might doubt, whether the mass of moral evil in prospect will not counterbalance all the benefits of literature thus acquired. It is worthy the consideration of a rich and generous commonwealth whether the aforesaid sum cannot be procured by any other means.)

In surveying the state of our country, the wretched conditions of the original lords of the soil, [ Indians, Ed .] whom we have dispossessed and are driving before us towards the western ocean, demands commiseration. But whether or not their rights have been violated there is seen a large class of men, [ Slaves, Ed. ] who are the victims of injustice,---who have been torn from their homes and all the charities of life, and in a land, boasting of its freedom have been doomed to bondage. It is honorable to our government, that by a national law, which has been ten years in force, the further importation of slaves is prohibited forever. This is one step in the march of justice. The entire emancipation of the slaves is a subject, which begins to claim the attention of our eminent statesmen, who love their country and fear God. It must be a work of time and wisdom. The project, which it is thought, may ultimately lead to this result, is that of planting in some fertile region of Africa a colony of free people of color from this country. (Footnote: See the first annual Report of the American Colonization Society, 1818.) [ This occurred with the formation of Liberia, and its capitol of Monrovia, named after the U. S. President Monroe, Ed. ] When such an establishment shall be made, there are many humane and generous individuals, who will manumit their slaves---who will "undo the heavy burdens and let the oppressed go free," who will send home in liberty those, who came over in chains. In the mean while every consideration of justice, of humanity, of Christian charity, and of patriotism requires, that the miserable beings, whom we hold in slavery, be instructed in that holy religion, which will teach them to submit to the divine will, and which will alleviate their cares and their sorrows, and which will brighten their wretchedness with the hope of deliverance from cheerless toil and abhorred servitude and of final admission into the land of rest and of glorious liberty, where the weary are refreshed and the slave is set free from his master.

[ In this section, President Allen provides the only solution to the peaceful co-existence of nations, a subject of truly frightful contemplation considering the means of mass destruction is now in the hands of many national leaders. In this century, we have seen any type of military power used by those who wish to rule the world in the most ruthless fashion, and we can expect further wars producing torrents of blood, such as WW1, and WW2, UNLESS THOSE WHO HOLD SUCH POWER ARE PERSONALLY GOVERNED AS THE FOLLOWING WORDS OF Rev. Allen INSTRUCTS THEM., Ed. ]

In the intercourse of the rulers of different nations, with each other an unvarying regard to justice would extinguish in a great measure the spirit of war. No lofty minded man would then lay waste nations merely, that he might extend his fame as a warrior; no prince, greedy of provinces, would be deaf to the plaints of poverty, to the cries of the widow and orphan, and to the groans of the dying, nor in the thirst for power exhibit all the characteristic features of the tiger of the wilderness. It would be felt by rulers, that to be actuated by a spirit of national pride, to wish to see their own country exalted on the ruins of other countries, and merely to increase its wealth or power to engage in desolating wars, is to depart from the whole tenor of the gospel and to contemn the immutable laws of justice. It would be seen by rulers, that to commence war merely to preserve what is called "the balance of power," merely to prevent a rival nation from being overgrown and acquiring a preponderance of strength, would be no more consistent with the principles of justice, than it would be in a state of natural society to cripple a lusty child lest he should grow up into a giant and domineer over the weak.

No wars would originate from a high and keen sense of honor, which like the detonating powder of the chemists is ready to take fire at the slightest touch,---nor from a desire to subdue what is thought to be heresy and to propagate the true faith,--nor from a spirit of commercial avarice, which sickens at the growing prosperity of a rival nation,---nor from hostility to free government, lest its principles should undermine the fabric of despotic power.

3. In the next place, the virtues of temperance and purity are binding upon men in authority no less, than upon undistinguished individuals. "It is not for kings to drink wine, nor for princes strong drink: lest they drink and forget the law, and pervert the judgement of any of the afflicted." It was from a drunken feast, that Alexander rushed out as a maniac with a torch to set fire to the royal palace of Persepolis. It was at a drunken feast, he slew his old friend Clitus. In consequence of a drunken feast this conqueror of Asia died infamously at Babylon.

It is the character and example of a ruler, that the virtue or profligacy of a nation has often depended. The pages of history are filled with the evils, which have resulted from the sensuality and degrading vices of the rulers of the earth. During the reign, which succeeded the stern morality of the commonwealth of England, the profligate example of Charles corrupted the whole kingdom, so that revelry, and drunkenness, and debauchery were considered as almost essential to a gentlemanly character. With still greater effrontery and shamelessness did a gross sensuality display itself in the court of France in the reign of Louis XV. It is not improbable, that the example of the court, promoting a general disruption of every moral tie, prepared the way for the subsequent political revolution, while at the same time it rendered the nation unfit to be benefited by the change. When the pillars of the royal palace had become corrupted and worm eaten, it is no wonder that the building should fall.

A ruler incurs guilt both by neglecting to enact laws for the suppression of intemperance and sensuality, and by enacting laws, which encourage or promote those vices. Faithful legislators will as far as possible prevent the needless multiplication of licenses to houses for the retail of spirituous liquors,---for the diffusion of a fatal poison in the community. It is also unspeakably important to the happiness of society, that the matrimonial tie should not be dissolved for slight reasons. If Jesus Christ, the sovereign ruler, allows a man to put away his wife only for one cause,( Footnote: Matt. xix. 3—9. ) it is worthy of inquiry whether a law allowing divorces for other causes, can be vindicated by those, who believe the truth and the obligation of the Christian religion+. (Footnote: By the existing laws of New Hampshire there are five or six causes of divorce. For instance, if a woman does not for three years hear of her husband, she may be divorced; yet if her husband should be doomed for great crimes, to ten years imprisonment, she is still bound to him. In the statue book there is a wholesome law for the punishment of adultery. Perhaps other offences against the marriage covenant, such as neglect or cruelty, should rather be punished, than be allowed as causes of divorce. It is to be deplored, that the legislature of New-York, at the last session, divorced a woman from her husband merely because he had joined the society of Shakers. The council of revision, consisting of the governor, chancellor, and judges of the supreme court, in their strong objections to this act, express their conviction, "that the sum of individual happiness, as well as the peace and order of society, requires that the nuptial tie should be indissoluble, except for the cause of adultery." If a residence for a short time with the Shakers would authorise a divorce, a dissolution of the marriage covenant would be easily effected.)----Much of the sanctity of marriage and consequentially much of the happiness of domestic life are to be attributed to the influence of the gospel. Among the Romans, in their meridian splendor of arts and learning, it was not considered a violation of the laws of nature to dissolve at pleasure the connubial band. Even Cato relinquished his companion to the orator Hortensius. Let the rulers of the earth, if they would promote the public welfare, hearken rather to the instructions of Jesus Christ, than to any consideration of expediency or supposed necessity.

4. The divine law requires of rulers humility. Who can doubt whether it is incumbent upon them as well as upon their subjects "to walk humbly with their God ?" If their elevation, the homage which is paid them, the sweet flatteries poured into their ears tend to nourish proud and haughty sentiments, it is the more necessary, that they should habitually bring their characters and conduct to the test of the divine law, and in the view of their sin, "for there is not one upon the earth a just man, who doeth good and sinneth not," and of the amazing humiliation of the Son of God, who died for sinners, should prostrate themselves in the dust for Him, in whose eye the glitter of earthly dignity is but a vain show.

The want of humility, a proud sense of personal honor, or a frantic regard to what is called the dignity of the government has been the occasion of wars, which has wasted nations. In the declaration of war against Holland by Charles II, some abusive pictures were represented as a just ground of quarrel. It appeared to be a mere dispute respecting the precedence of commissioners met at Boulogne, which caused a prolongation of the war between Elisabeth of England and Philip of Spain. Elisabeth said, she was "resolved as soon to keep her sword drawn for the maintenance of her honor, as for possessions."---When will the great men of the earth, imbibing the humble principles of the gospel, cease to seek the honor, which cometh from man, and learn to place their dignity in that honor, which cometh from God, and which results from justice and diffusive benevolence ? Possessing the humility of the gospel, rulers will avoid the frivolous pomp and parade, by which their vanity is gratified and their pride nourished, and thus prevent the necessity of drawing the means of their wasteful expenditures from the hard earnings of the poor.

5. The intelligent and wise rulers of a free republic, who would be "the servants of God for good" to their people, cannot overlook the duty and necessity of diffusing among the people the advantages of education. "It is not good, that the soul be without knowledge." Ignorance may accord well with the nature of a despotic government, the policy of which is to keep men blind in order to keep them slaves; but knowledge is a principal pillar of every republican system.[ Italics added, Ed. ] In a free government, like our own, in which all power originates with the people and in which the depositaries of power are ultimately responsible to the people, a general destitution of knowledge and degradation of intellect must be fatal to liberty.

The delusive sounds of national dignity, national power, and national glory might draw the people into the approbation of measures, destructive to the national welfare. They would not have learned from the pages of history, that what is called the glory of the ruler is often associated with plundered cities and ravaged provinces, with the execrations of the pillaged, and the groans of the wounded and dying. They would not perceive, that the glory of a ruler is often like the red lightning, as it bursts from the dark cloud, bright indeed and dazzling to the eye, but terrifying, blasting, and consuming. They might be led to suppose, that the alleged mysteries of government were beyond their comprehension, and that the public affairs might be well managed, although the sources of the of the country’s prosperity were dried up. Knowledge is political power. It was Plato, who had instructed Dion at the court of a tyrant, "when I explained the principles of philosophy and humanity to Dion, I little thought, that I was insensibly opening a way for the subversion of Tyranny !"---Let the legislators of a republic therefore encourage the diffusion of knowledge as a most important means of perpetuating their country’s liberty.

3. A few motives are now to be suggested to induce rulers to regard the instructions of the

book of the law.

If their zeal to promote the public welfare be enlightened, they will be urged to consult the instructions of the divine word from the vast benefit, which has resulted to mankind from those instructions. We owe more of our public prosperity and happiness, than is apt to be imagined, to the influence of the gospel. The power of Christian principles has done more, than is generally supposed, towards meliorating the condition of mankind. It would not be difficult to prove, that we are indebted to the gospel for the mitigation of the horrors of war. Once, where the religion of Christ was not known, it was customary to destroy prisoners in cold blood or to make them and their descendants slaves. Now they are spared and soon restored to liberty. Once wars of extermination were waged; but now only wars of conquest. Once Europe was filled with private wars and every nobleman’s house was a castle; but now there are known only wars of nations, excepting that a few unchristian men think it a point of honor to terminate their quarrel by private combat. Once the heroic darings of the pirate were honorable; but now he is treated as a robber. It is owing to the gospel, that in some countries slavery has been abolished and liberty is made the attribute of every inhabitant. Once it was thought, according to the doctrine of Aristotle, that strangers were slaves by nature and might be hunted down as wild beasts. But now there is a growing disposition to treat all men as brethren. The christian religion has abolished polygamy and given a sanctity to marriage. It has made the distinction in morals, which is found between the nations, who embrace it, and the heathen nations of the earth, who are detestable by their abominations. If rulers therefore would promote the happiness of their country, they will respect that religion, which is thus beneficial in its influence. It is a remark of Montesquieu, which is worthy the attention of statesmen, that ""he principles of christianity, deeply engraved in the heart, would be infinitely more powerful, than the false honor of monarchies, the humane virtues of republics, or the slavish fear of despotic states.

By studying and obeying the christian system of ethicks, rulers have in the text the promise, that "they shall make their way prosperous, and shall have good success," or, as the last clause literally means, "will do wisely". "Righteousness exalteth a nation, but sin is a reproach to any people."---We know, that there is a connection between the character of a ruler and that of the nation subject to him’*(Footnote: "Princes cannot with reason complain of the vices and crimes of their subjects, because it is necessarily their own negligence or ill example that corrupts them; and if the people of our times are infamous for thefts and robberies and plundering and the like enormities, it proceeds from the extortion and rapacity of their rulers." Machiavelli’s Disc. B. III. Ch. 29.) and we know, also, especially from the Jewish history, the sure connection between national virtue or vice and national happiness or misery. In consequence of the sin of the chosen people after they were established in a "land flowing with milk and honey," they were continually vexed by their enemies and frequently carried into captivity. In consequence of their sin in despising the excellent form of government, which resulted directly from the divine will, God "gave them a king in his wrath." (Footnote:Free commonwealths have ever been counted fittest and properest for civil, virtuous, and industrious nations, abounding with prudent men, worthy to govern: Monarchy fittest to curb degenerate, corrupt, idle, proud, luxurious people." Milton). In consequence of their great sin, their city was destroyed and they were driven into a wide dispersion, from which they have not even to this day been collected into the land of their former abode. Judging from the scriptural history, we have reason to believe, that a general destitution of piety, benevolence, and temperance, especially a general and open prevalence of the opposite vices will subject us as a people to the displeasure of God. A nation is a collective body of men, whose will is expressed by their laws and their rulers. There is, then, a kind of moral agency, a degree of responsibility in nations, as well as in individuals, though it is an accountableness peculiar in this respect, that it is confined to this world. The curse of heaven is upon a people guilty and rebellious. Were our vision purified, we should regard all the desolations of the earth as proofs of God’s displeasure against sin. Should our wandering feet bring us to the ruins of some once mighty city, we should not, like the curious antiquary, content ourselves with calculating the height of some broken pillar, or measuring the area of some desolated temple; we should not content ourselves with digging up the rubbish, that we might find some rare specimen of ancient sculpture. No ! Every fragment, which lay before us, would speak, and tell us, that there is a God, who is the judge among the nations, who punishes the guilty, and who will bring to the ground the mighty monuments of idolatry and pride. We should hearken to the voice, which issues from the ruins of nations, and speaks from the remnants of ancient magnificence and beauty. Where now is idolatrous Babylon, by the rivers of which the captives of Judah sat down and wept ? It is spoiled. The desolate houses of wicked men and the temples of idols are the "habitation of dragons and a court for owls." Where now, it may be asked, is the Roman empire, the seat of idolatry and profligacy ? It has fallen. Northern barbarians rioted in the streets of "the eternal city." And recently upon the nations of Europe, in which the gospel was corrupted and fashioned into an absurd idolatry, the heavy judgements of heaven have descended. They have had blood to drink, because they shed the blood of the saints. If rulers, therefore, who should be "the shields of the earth," would protect their people from the divine judgements, let them keep the statutes of the book of the law and endeavor , by their example and influence, to diffuse as widely as possible the christian virtues.

Rulers, in all their elevation and power, are but men, frail men, the creatures and subjects of the supreme Ruler. Although they may wear a crown, the proud and lofty head, which it adorns, will soon be laid low. Although they may sway the scepter of a vast empire; their hand will soon loose its grasp and be cold in the grave. The splendid illusions, attendant upon greatness, we know, will soon be dissolved, and when the earthworm riots in the mouldering loathsomeness of the great man’s body, will the spirit, do we think, be privileged, or can it elude a solemn responsibility to its Almighty Creator ? Even the proudest monarchs, who are worshipped as gods on earth, must appear as individuals at the bar of the King of kings, with whom is no respect[er] of persons, and who will regard them with the greater displeasure in proportion to the dignity and power and influence which they abuse.

Such are some of the considerations, which should persuade the men of authority to obey the instructions of the word of God. Could the voice of a christian preacher be heard by the princes, the rulers of the earth, he might say to them:---Let the christian law be written in your hearts,---let its sublime doctrines enlighten your understandings,---let its holy precepts govern your conduct,---let its tremendous threatenings strike you with awe,---let its rich promises attract you to obedience. Will you not aspire to the glory of imitating the diffusive goodness of the Almighty Sovereign, who has ordained you to be his ministers for good to your fellow men ? Will not humility and beneficence more adorn you, than the brightest gem in your crown ? If through your care and labors your people are preserved in peace, are enlightened and induced to cultivate the christian virtues; will it not be more grateful to your feelings, than if you had carried the terror of your arms into neighboring states, sending before you into the world of spirits thousands of wretched beings to witness against your ambition and your madness, calling for vengeance upon the man of blood ? Would you strengthen your throne ? It is not by proud bulwarks and mighty armies, that your power can be maintained, for at the will of the Lord of Hosts still prouder bulwarks have fallen and more numerous and better appointed armies have been scattered. The battle is not to the strong. The throne is established by righteousness. The favor of God is your security. Be wise now, therfore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear and rejoice with trembling.

The subject upon which we have been dwelling, is designed to arrest the attention of our civil fathers, here assembled in the temple of the Supreme Ruler, who inspired the Bible, and who requires them "to do according to all, that is written therein." On this occasion I cannot neglect to congratulate his Excellency, the governor,---again on account of his public services, re-elected to the first office in the gift of the people,---the members of the Council, the Senators and Representatives of this common wealth, honored with the confidence of their fellow-citizens,---on our distinguished public blessings, nor should I neglect to suggest, that those blessings strengthen their obligation to keep the precepts of the divine law. The Lord our God has given us "a good land; a land of brooks of water, of fountains and depths, that spring out of vallies and hills; a land of wheat and barley, and honey; a land, whose stones are iron, and out of whose hills we may dig brass." This day reminds us, that our rulers proceed from among ourselves. In other parts of the world we see hereditary rulers; we see men, who are born to govern, and who grow up in the persuasion, that they are a different order of being from the rest of mankind;---we see men elevated to the highest dignities without any of the qualifications of rulers, without talents, destitute of the principles of virtue, and exempt from all earthly responsibility. Sometimes all the power of a state is wielded by one man, thus unfit to govern, who holds a despotic sway over millions of his fellow creatures, ruling them with a rod of iron, seizing their property, enslaving their persons, or cutting off their heads at his pleasure. While many other nations are involved in gross ignorance, it has pleased God to favor us as a people, with the means of acquiring knowledge.

The system of education in this state and in other states has a most favorable aspect on the perpetuity of our political establishments. As by an existing law, the inhabitants of every town are assessed in proportion to their property for the support of a competent number of elementary schools, the blessings of instruction to a certain extent are enjoyed by the sons and daughters of the poor people. Nor have the rich any reason to complain, that they are thus made to contribute to the benefit of the poor, for they are amply remunerated by the increased intelligence, industry, and virtue of the community. What they expend operates as a preventive to vices, which would cost them much dearer.

The higher schools and academies, founded by private liberality or by the aid of the government, carry forward a portion of the youth in the path of learning, and are preparative to a still higher course of instruction. The principal Seminary of New-Hampshire, originally established in a wilderness but soon attaining a flourishing condition,---the University of Dartmouth,---is the completion of the system, and may be considered as the key stone of the arch. Although there are instances of men of great learning, who have never entered the walls of a college, yet without such a seminary the numerous schools and academies would be unprovided with able instructors, [ This is a rather blatant exception to the so-called "Separation of Church and State doctrine, perhaps we understand Jefferson in a radically wrong way !, Ed. ] the churches would be desolate of well educated and pious teachers of religion, which are the glory of a country, the administration of the laws might fall into incompetent hands, and the general state of public prosperity would be essentially impaired. The excellent constitution of this commonwealth declares that, "it shall be the duty of the Legislature and the Magistrates, in all future periods of this government, to cherish the interest of literature and the sciences, and all seminaries and public schools." In obedience to this injunction and with liberal views to the public welfare, it is therefore to be presumed that an enlightened and faithful legislature will aim to perfect the general system of education, and especially will foster the principal and most important seminary of the state. By concentrating public and private munificence in one Institution, we may hope to see enkindled a glorious brightness, which shall shed a lustre upon the whole commonwealth.

(Footnote: In New-York, funds to the amount of $750,000 have been granted to the three colleges, and about $100,000 to the thirty-eight incorporated academies. The common school fund in N. Y. amounts to about $1,160,000.

In Virginia, the literary fund is supposed to amount to a million and a half dollars. Of the income of this fund $45.000 have been appropriated annually for the education of poor children, and &15,000 annually for endowing "the University of Virginia." The law declares that "the said University shall in all things, at all times, be subject to the control of the legislature." It was proposed in a bill, which the legislature did not adopt, that no professorship of theology should be established in the University; in order probably that there might be no preference of any religious sect. It is not to be imagined, that an enlightened state will ever show, in this way, its impartiality towards the different religious sects. A gentleman must not go in rags, lest he should give a preference to gray, brown or black. If the Bible is not a fable, the teachers of its religion are more important in our principle literary institutions, than the teachers of any other science or art.

In Massachusetts, the legislature in 1814, granted for ten years the three colleges in that state the tax on the Massachusetts bank, amounting to $16,000 per annum, or in the whole to $160,000.

In Connecticut, the school fund is large.

By a late law for admitting Illinois as an independent state into the union, Congress has appropriated as a fund for education one million acres of land and three per cent, on the net proceeds of about twenty seven millions of acres. Of the land forty-six thousand acres and one sixth of the money are devoted to a college.)

Venerated Fathers of our Republic ! ye have solemnly pledged yourselves to support the constitution, which recognizes "morality and piety, rightly grounded on evangelical principles, as giving the best and greatest security to government." This morality and piety I have endeavored to recommend, not on the authority of the constitution, by which the people will not fail to judge your public conduct, but on the authority of that book of the law, by which God will weigh your actions in the great day of accounts. Permit me respectfully to remind you, that the day is coming, when the pageantry of office will cease, when the distinctions of this world will be levelled, when the conflicts of party will be forgotten, when wicked rulers shall be "punished with everlasting destruction from the presence of the Lord," and when the faithful shall inherity the unwithering honors of the kingdom of heaven.

After surveying the history of nations; after contemplating the general abuse of authority, the bloated pride of the princes of the earth, their profligate maxims of policy, their corrupting debaucheries, their cruel extortions and wasteful expenditures, their violations of good faith and contempt of justice, their all-grasping covetousness, their blood-thirsty ambition;---can we fail to be impressed with the value of those divine precepts, which, if obeyed, would correct all theses evils ? Can we fail to desire, that the predicted time might come, "when all kings shall fall down before" Jesus Christ, :and all nations shall serve him?" This time will come. It is worthy of remark, that of late, three of the powerful sovereigns of Europe have entered into a solemn covenant, that they will take for their guide the precepts of the gospel, namely, "the precepts of justice, christian charity, and peace." Let them honestly redeem the pledge, which they have thus given, and let all other rulers,---emperors and kings, presidents and governors, legislators and judges,--obey the christian law; and this desolate earth, which echoes the groans of its miserable, oppressed inhabitants, and which is wet with the blood of men slain in war, will become as the paradise of God. Then, in this wide world, there will not be seen a tyrant’s palace, surrounded, like the den of a wild beast, with dismal proofs of rapacity and cruelty;---then will no ferocious bigot dip his hands in the blood of an orthodox or heretical brother;---then will be seen no glorious warrior, mounting o’er slaughtered millions to the proud battlement, waving his plume with acclamation on the dizzy height, whence he will be precipitated into everlasting shame and contempt;---then will no profligate and shameless prince give courage to shrinking vice, and spread through the land the contagion of his example, more virulent and fatal, than the pestilence;---then will no corrupt judge, overawed by authority, or swayed by passion, or influenced by interest, "turn judgement into wormwood," causing it to be said, "justice standeth afar off, truth is fallen in the street, and equity cannot enter;"---but, on the contrary, then shall the ruler be as the light of the morning, when the sun ariseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

Amen.

APPENDIX.

A list of those who have preached on this anniversary.

A.D………………By Whom…………………………………….. Of what place………….. Text.

1784…………….Samuel M’Clintock, A.M……………….. Greenland………………. Jer. xviii. 7---10.

85……………. Jeremy Belnap,……………………………… Dover……………………... Ps. cxliv. 11---15.

86……………. Samuel Haven, D.D………………………. Portsmouth………………Mat. xxiv. 45---47.

87……………. Joseph Buckminster, A.M………………. Portsmouth………………James i. 5.

88……………. Samuel Langdon, D.D…………………… Hampton Falls………….Deut. lv. 5---8.

89……………. Oliver Noble,………………………………… Newcastle…………………

1790……………. John C. Ogden, A.M……………………… Portsmouth………………Neh. v. 19.

91……………. Israel Evans, A. M………………………….Concord…………………..Gal. v. 1.

92……………. William Morrison,………………………….Londonderry…………….Rom. xiii. 3

1800……………. Noah Worchester, A.M…………………. Thornton…………………Judges iii. 11.

01……………. Jacob Burnap, A. M…………………….. Merrimack………………. Ps. lxxxvii. 4---6.

02……………. Joseph Woodman, A. M……………….. Sandbornton…………… Hos. vii. 9.

03……………. Aaron Hall……………………………………. Keene………………………II Chr. xix. 6.

04……………. Nathaniel Porter, A. M……………….. Conway……………………I Chr. xii. 32.

05……………. Reed Paige, A. M………………………….. Hancock…………………..Rom. xiii. 4.

06……………. James Miltimore, A M………………….. Stratham…………………. Job. xxix. 14.

07……………. Nathan Bradstreet, A. M………………. Chester…………………… Luke vii. 4---5.

08……………. Asa M’Farland, A. M…………………… Concord…………………. II Pet. i. 19.

09……………. Wm. F. Rowland………………………… Exeter…………………….. Gal. v. 14.

1810……………. Roswell Shurtleff+…………………………. Hanover…………………..Rom. xiii. 1---3.

11……………. Thomas Beede, A. M…………………….. Wilton……………………. John. vii. 48.

12……………. Moses Bradford, A.M…………………… Francestown…………….I Tim. i. 15.

13……………. John Church…………………………………. Pelham…………………….Chron. xv. 2.

14……………. Peter Holt, A. M………………………….. Epping……………………. Dan. ii. 44.

15……………. David Sutherland……………………………Bath……………………….. Rev. i. 7.

16……………. Pliny Dickinson…………………………… Walpole………………….. II Chron. xxiv. 2.

17……………. Daniel Merrill, A. M……………………Nottingham Wt………Matt. vi. 10.

18……………. William Allen, A. M……………………. Hanover…………………..Joshua, i. 8.

* Professor of divinity in Dartmouth College. His sermon was not printed, as he did not comply with the request of a copy.

+ Professor of divinity in Dartmouth College.

Editor’s note: Our 1809 David Osgood transcript also features an appendix for Massachusetts Election sermons starting in 1631, and listing through 1809. It should be noted, that Election Sermons in that state by leading Ivy League Alumni continued until after the Civil War, ( 1870’s) therefore establishing an accepted practice of teaching the Bible as the foundation of U.S. government for a continuous period of about 250 years.

Needless to say, if an accepted practice is in force for such a long period, any change has to regarded as a deviation from the founding principles. Just as our esteemed writers’ projected, to desert the Bible as the rule for society and government in particular, would have disastrous consequences. This is tragically attested to by the torrents of blood beginning to flow in our schools, with Columbine, Co, and Ft. Worth Tx. just the last examples of what is to come if we do not return to the Founder’s principles.

AT

MIDDLEBURY,

ON THE

APRIL 15, 1818.

BY JOSHUA BATES, A. M.

MIDDLEBURY, ( VT. )

1818.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file November 15, 2002.

Page numbers in the original publication are shown in brackets as such: [ 3 ]

The following begins the original text:

PROVERBS XX. 23.

MEN, as social beings, possess certain personal rights, of which no earthly power can justly deprive them; and in consequence of their social nature, or rather of their connexion and mutual dependence, as members of society, they are under certain obligations to each other, which no human authority can cancel. It was, indeed, the original design, and it should ever be the practical tendency of civil government, to secure these rights and enforce these obligations.

Among the rights of man, in society, is that of property, or the right of quietly enjoying and honestly using his possessions; and of course, among his obligations in his social state, is that, which requires every one to respect the same right in others.

To seek for the origin, or attempt to trace the history, of this personal right and correspondent obligation, would perhaps be in vain; it is certainly unnecessary, at this time. Sufficient, for our present purpose, is the fact, that they are generally acknowledged to be essential to social happiness; are universally recognized in civil institutions ; and what, in view of christians, is paramount to every other consideration, are sanctioned by the

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authority of Inspiration. All the moral maxims of our holy religion are consistent with their existence; and in many of these maxims, such as the proverb selected for our text, their importance is clearly implied, and a regard to them expressly enjoined.

The religion of the Bible is evidently adapted to the social nature of man; and it was unquestionably designed for his use in a social state. The rules, which it prescribes for the regulation of social intercourse, are numerous and explicit. It commands us in general terms, to do unto others, as we would that they should do unto us. It enjoins, among many particular social duties, that of justice or honesty in dealing. It requires us, in all our transactions with each other, to respect the right of property. It directs us, to defraud no man; but to render to every one his due, and permit all, quietly to enjoy the fruit of their labour. Its language on this subject is ; "Do justly ;"—"Whatsoever things are just—think on these things ;" —— "Let him that stole, steal no more ;" —"Neither thieves nor covetous—shall inherit the kingdom of God,"— "A false balance is an abomination to to Lord; but a just weight is his delight,"—"Diverse weights are an abomination unto the Lord; and false balance is not good."’

Though the terms, weight and balance, designate a particular hind of dealing; yet our text justifies the general position, that dishonesty in trade, of every description, is an abomination to the Lord; and authorizes me to treat of MORAL HONESTY at large.

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The propriety of selecting this subject of discourse, on a day set apart for humiliation and prayer, will be apparent to all, who attend to the following considerations.——Consider, in the first places the extent of its application. It is applicable to every man, almost every day of his life. While we live in society, we shall have frequent occasions to make contracts with each other. Without this kind of intercourse between the members of society—without interchanging the fruits of labour and the productions of skill, the social state would be little better than a state of solitude—the very forms of civil society would be a useless burthen. No one can live comfortably, without buying and selling—borrowing and lending; and of many, trade is the stated business, the daily employment, the principal occupation. In illustrating and enforcing the duty of justice or honest dealing, therefore, we speak not to a few only ; but to all, in whatever situation they are placed, and in whatever occupation they are engaged.——Consider, secondly, that dishonesty or fraudulent speculation, is among the prevailing sins of our country——a sin which assumes a thousand different forms, insinuates itself into all the ranks of social life, and threatens to draw down the judgments of Heaven upon the land.—Consider, thirdly, that the subject is of such a nature, that it cannot, with propriety, be fully discussed on the christian sabbath. The discussion requires an examination of those worldly maxims and trite observations, which cannot be repeated and analyzed, without some unpleasant associations;

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except on secular days.—These considerations, I trust, will justify the selection of this subject for the present occasion; and secure your attention to a plain, didactick discourse upon it, this morning.

That every species of fraud is offensive in the eight of Heaven, and inconsistent with the character of a good man, I need not spend time to prove. None will deny the truth of this position. All, who have read the Bible, must admit without controversy, that justice or honesty in dealing is a christian virtue; and although neither this, nor any other virtue alone, is sufficient to constitute a christian; it is, nevertheless, essential to the christian character.——In discoursing on this subject, therefore, we have only to illustrate the duty of honest dealing between man and man; or, in other words, to point out the boundaries between honesty and fraud, and apply the subject to every enlightened conscience.

What I have to advance on the subject, will properly fall under the two following general heads of discourse ;

Our observations, under the first head, will apply to all contracts; whether those, which are made and completely executed at the same time, such as the purchasing of an article, which is immediately paid for and delivered; or those, which look forward to some future period for their execution, such as contracts for articles not delivered at the time of purchase, or delivered upon credit—contracts

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for labour, for a temporary possession and use of things, not consumable, for the loaning of money, &c. Our remarks under the second head will be necessarily and exclusively confined to the latter class of contracts,——to those, which require time for their execution.

I. What constitutes fairness in making contracts; or uprightness in trade ?

It is a common observation in the world, that "every man has a right to make as good a bargain, as he can." Another observation equally common, in application to direct trade, is, that "it is right for any man to buy as cheap as he can, and sell as dear as he can."——Now nothing can be more false and pernicious, than these maxims, when received without limitation and applied to general practice. For you might thus justify every degree of deception, every kind of speculation, every species of fraud, and almost every act of pecuniary oppression.—It is true, the market price of a thing, whether for sale or loan, is a proper standard for trade. But since this is often fluctuating; since too, it depends on so many circumstances, of time, place, quality and quantity, it cannot always be applied without difficulty. I see, therefore, no fairer, safer and better general rule for trade, than that contained in the preceding maxims, when adopted with proper limitations. You have, unquestionably, a right to make as good a bargain as you can—to buy as cheap as you can, and sell as dear as you can, provided you use no deception in the trade, take no advantage of ignorance and necessity, and employ

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no improper means to enhance or diminish the market-price of the commodity, concerning which the contract is made. All those complaints of extortion and avarice, which we frequently hear uttered against those, who strictly observe these rules in trade, are therefore unreasonable and cruel. It is not extortion, to demand for an article the current price, though that price may be enhanced far above its usual standard by scarcity, or some other circumstance, of which we have not been the voluntary cause. Nor is it a mark of avarice, to refuse paying more, than the current price, for what we wish to purchase ; though that price may be reduced extremely low by plenty, or some other cause, in the production of which we had no improper influence. It is true, a man may, if he choose, receive less or give more for an article, than its real value ; and the peculiar circumstances of the person, with whom he is dealing, may some times furnish a sufficient motive to induce a benev olent man to do this. But justice, or strict honesty does not require it. It. is an act of generosity. It is a delicate mode of giving alms to an object of charity.

The common maxims of trade, that "every man has a right to make as good a bargain, as he can"— "to buy as cheap, and sell as dear, as he can," it has been observed, are false and extremely pernicious, when taken without limitation; since they would thus break down the barriers between honesty and fraud. Yet with proper limitations, we said, they furnish a good general rule for the regulation of

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commerce and every species of trade. Let it not he forgotten, however, that before we can safely apply this rule to practice, we must fix these limitations in our minds, so clearly and definitely, as to render them a permanent part of the rule itself.—— With this view I observe

I. That honesty will not allow us to take advantage of ignorance and inexperience.—This remark applies with equal force to every degree of incapacity in the party, with whom we contract.— Though the person, to whom you sell, or of whom you buy, may be neither an idiot,, nor a child; yet if he is unacquainted with the value of the goods, transferred, you are bound not to take advantage of this inexperience, and thus to overreach him. It would be fraud in you to demand more of him for an article, than you would demand, and might. expect to obtain, of one well qualified to judge for himself. Nor can you honestly purchase at a reduced price; when you know, that this reduction arises from a mistake, or the inexperience of the seller. The very apprehension of this will induce-a strictly honest man., to make inquiry.—You remember the language of Jacob to his sons, when he directed them to take back into Egypt, the money found in their sacks Of corn; "Peradventure" said the good old man—"Peradventure it was an oversight." So should we say in all cases, where we have reason to believe, that any one through ignorance or inadvertency has made, or is about to make a mistake in trade with us, to his own disadvantage. Indeed, this rule concerning ignorance,

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inexperience, and even carelessness, should be regarded by us in every species of contract. Yet how often is this boundary of justice in dealing broken down ! How many even boast of their skill and success, in overreaching their fellow men "It is naught ; it is naught, saith the buyer ; but when he is gone his way, then he boasteth". This language, which so clearly denotes a dishonest man, boasting of his fraud and glorying in his shame, naturally leads me to observe

2. That honesty, or fairness in making a contract, forbids all kinds of deception concerning the quality, quantity, or current price of an article for sale, or a thing to be loaned. Whether this deception be produced by a direct falsehood, a crafty insinuation, an evasive answer, or any other artifice, the motive is the same ; the injury is the same ; and in the view of Him, who looketh on the heart, the guilt is the same.—If you wilfully exaggerate the good properties of a commodity, which you offer for sale; or of any thing, which you purpose to loan, you thereby deceive the person with whom you contract; and thus deprive him of his just right——you extort from him a sum, ‘which he probably would not give, if he knew the real state and condition of the commodity—you take what is not your own—you defraud him; and you might as well thrust your hand into his coffers, and secretly bear away, without any consideration, a sum equal to the surplus price thus produced.— I know these cases of fraud are distinguished in the eye of civil law, which is obliged to regard

principally the outward appearance. But in the view of Him, who looketh on the heart, they are the same. Proceeding from the same motive, and producing the same injury, they certainly imply the same dishonesty, and involve the same guilt.

deception, concerning the condition and quality of the thing at sale. We must neither ascribe to it excellencies, which we know it does not possess, nor conceal the faults and defects in it, with which we are acquainted.—It is perhaps difficult, to convince men of the justice of this last remark. I cannot better illustrate it, than by adopting the language and reasoning of Dr. Payley. "I suppose," said he, "it will be generally allowed, that to advance a direct falsehood in recommendation of our wares, by ascribing to hem some quality, which we know that they have not, is dishonesty. Now compare with this the designed concealment of some fault, which we know that they have. The motives and the. effects of actions are the only points of comparison, in which their moral quality can differ; but the motives, in the two cases are the same, viz. to procure a higher price, than we expect otherwise to obtain: the effect, that is, the prejudice to the buyer, is also the same; for he finds himself equally out of pocket by his bargain;: whether the commodity, when he gets home with it, turns out worse than he had supposed, by the want of some quality which he expected, or the discovery of some fault which he did not expect. If, therefore, actions be

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the same, as to all moral purposes, which proceed from the same motives and produce the same effects, it is making a distinction without a difference, to esteem it a cheat to magnify beyond the truth the virtues of what we have to sell, but none to conceal its faults."——This reasoning of Dr. Payley is certainly conclusive; it is demonstration. And although it is here applied to contracts of sale only, it is equally applicable to those of loan. Nor can I conceive of more than two possible cases, which furnish exceptions to the rule, requiring us to make an explicit statement of any important defect, which we have discovered in an article, which we offer either to loan or sell. The one is, where you are expressly informed, that the commodity must speak for itself—where it is explicitly declared, whoever purchases or hires, must "take it for better or for worse." The other is, where goods are fairly and openly exposed for sale at auction; for in this case you have the same notice from usage, which in the other you obtain by express declaration.* In both you are cautioned to guard against deceiving and injuring yourself.

It is unnecessary to add a single remark, concerning the quantity of articles transferred; since the remarks, which have been made concerning quality, will apply here with equal force; since too, the language of text so expressly declares, that deception in weights and measures is an abomination to the Lord. Nor is it necessary, to illustrate

* Even these exceptions, however, are seldom applicable, where the venders are not acting, as agents for others.

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the general remark, that honesty admits of no artifice, to conceal the current price or real value of a commodity. For the particulars, in the caution against taking advantage of ignorance and inexperience, contain every thing, which could be properly said in such an illustration.—I proceed therefore, to observe;

3. That we cannot honestly take advantage of the peculiar necessities of the party, with whom we contract. A person may want a particular article, which you have for sale ; and by reason of sickness, or some other cause, may be unable to procure it, in due season, from any other source. Now if you take advantage of his peculiar exigencies—if you take occasion from the knowledge of his situation, to enhance the price of the commodity; and demand more for it, than you would otherwise have asked, or could reasonably have expected to obtain, you defraud him. Indeed this may be ranked among the worst kinds of fraud. It implies great cruelty and peculiar hardness of heart. It is extortion. It is oppression. It is robbery.-—The cases, to which this general remark may be applied, are numerous. An attempt to specify then would be an endless task. Every one, therefore, must be left to make the application of it to the cases, which occur in the course of his business. Nor will a person of strict honesty, with an enlightened conscience, find much difficulty in making the application; for here, at least, "Conscience is the best casuist." Hence I observe;

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4. That honesty forbids all monopoly, forestalling and combination to enhance the price of

goods, especially of the necessaries of life. The evils, arising from these sources in some portions of our country are certainly great and in the course of a few years past are said to have been much increased. Whether any farther legal restraint on unprincipled speculators, would check the alarming progress of these evils, is a question of importance for the consideration of legislators. But a love of righteousness and a fear of iniquity should be sufficient to deter us, and will be sufficient to deter every honest man, from practices so unjust in themselves, and so distressing in their effects. Every man, who monopolizes a commodity in market, or forestalls provisions designed for market; who combines his influence with others, or employs any artifice whatever, to enhance the price of the necessaries and comforts of life, is an enemy to human happiness. He deranges the calculations, and interrupts the business of honest men. He brings those, who depend for subsistence on a fixed income, into a state of embarrassment. He oppresses the poor. He defrauds the community. He is a publick robber.—Does the speculator, in justification of his conduct, say, "I have a right to do what I please with my own." Our answer is, you have no right to injure others; you have no right so to employ your own property, as to destroy the property of your neighbour; especially have you no right, by monopoly or combination, to enhance the price of those things, which are necessary to

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subsistence, and thus extort from the industrious the hard-earned fruit of their labour, and reduce the orphan and widow to a morsel of bread. If such a practice does not directly violate the laws of the land, it certainly does the laws of christian love. It is at best legalized fraud.

That unprincipled speculators are often caught in their own snares, and ruined by the very means, which they employ to injure others, is no consolation to the injured, and no mitigation of the crime. It is true, they often suffer for their rashness, and they generally suffer without compassion ; but their sufferings do not repair the injury done, nor atone for the guilt, contracted. Much less will this occasional punishment—this chance of failure, which every speculator incurs, justify the practice. Whether sentence against an evil work begin to be executed speedily or not, the guilt is the same, and the sentence of final condemnation will be the same.

To prevent a misunderstanding, let it be distinctly stated and carefully remembered, that the practices, of which we here speak, are not intended to include that fair dealing, which is the occupation; and, I may add, the useful occupation of those, who purchase in large quantities for the purpose of retailing; and who thus accommodate their neighbours, while they receive a proper compensation for their labour. Nor are our remarks designed to apply to those associations of mechanicks and manufacturers, which are formed, merely to improve the useful arts of life. But wherever the object of the purchaser, in the first instance, is to engross the

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commodity, which he purchases, and thus increase the current price; or of the association, in the second, to prevent a free sale of their manufactures; oppression is the effect; and the practice becomes fraudulent and wicked.

I shall dismiss this part of the subject with a few observations concerning those contracts, which relate to the loaning of money.—In the nature of things, there seems to be no good reason for a distinction between these and other contracts; and were there no peculiar legal regulations on the subject, the rule of honest dealing would be the same in both cases. But in this, as well as most other civilized countries, the rate of interest has been prescribed by law. Whether this regulation is beneficial to trade, and promotive of the publick good, is a question for the consideration of legislators, and not of christian moralists.* But there can be no question with real christians, whether they are hound to observe the regulation, while the constituted authorities of the country see fit to continue it in force. The observance of the laws of the society, in which we live, so long as they do not

* The following are among the considerations, which seem to justify this interference of civil government. 1. The regulation is altogether in favour of the poor, who stand in peculiar need of protection: . The temptations to fraud and oppression, in loaning money, are more frequent and mere powerful, than in ordinary branches of trade ; and the extortioner, without legal restraint, might here accomplish his purpose with peculiar facility: 5. The regulation is calculated to prevent an excessive accumulation of wealth, without industry; while it affords to the enterprising portion of the community an opportunity, to obtain a capital for business upon terms, which will ordinarily secure to them a reward for their labour . In this case a legal regulation is more equal in its operations, than a similar regulation could be, in any other branch of trade. 5. A general rule of interest, understood by all, and sanctioned by law, is extremely convenient for all, and especially for men of extensive business; as it prevents the necessity of a special contract for the purpose, in every case of settlement and purchase upon credit.

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counteract the laws of God—so long as they do not command us to do what is wrong in itself, or prohibited by higher authority, is clearly a christian duty. We are directed by an inspired apostle, to "submit to the powers that be, not only for wrath, but for conscience sake."—I feel no hesitancy, therefore, in pronouncing the practice of taking illegal interest, if not in strict propriety of language fraudulent, yet altogether inconsistent with the principles of christian morality.*

II. Having thus attended to the first part of our subject, and endeavoured to furnish proper limits to the common maxims of trade, and general rules for their safe application to practice; let us now proceed to the second part—to the inquiry, what constitutes fidelity in the execution of contracts. This is certainly an important inquiry, because many contracts of sale, and all of loan, require time for their execution. Although, therefore, they may be made with fairness, according to the rules of strict honesty; yet, if they are not executed with fidelity, they degenerate from their original character and become fraudulent

"A contract is a mutual promise." The obligation is of course mutual; and fidelity requires,

* It may perhaps be said with truth, that this topick does not properly belong to this subject of the discourse. It is, however, very intimately connected with it ; and its importance to society will justify the digression. The practice of taking illegal interest, though not malum in se, is nevertheless, malum prohibitum; and as such is a crime. That the miser should reason differently, and come to a different conclusion, is not strange: For, as Locke quaintly observes, "Let never so much probability hang on one tide of a covetous man's reasoning, and money on the other ; it is easy to foresee, which will outweigh."

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that both parties should endeavour to execute it, according to their mutual understanding of its terms and conditions.—This is a rule of the very first importance. For in making a contract with your neighbour, if you purposely or carelessly use equivocal terms; or employ any means, which are calculated to deceive him, and lead him to expect of you what you never intended to perform, you cannot in justice take advantage of your own wrong; you cannot, without fraud, make your intentions the rule of interpretation ;—you cannot honestly refuse to perform, what you gave him good reasons to expect.. For example, you engage to perform a certain piece of work for a stated consideration. Now, if you intentionally or carelessly use such terms, or employ such signs, as are calculated to raise the expectation that it will he performed at a particular time or in a particular manner, you are under obligation, thus to perform it, whatever reservation you may have had in your own mind, or in whatever equivocal language you may have involved the contract. Thus clear is it, that honesty in dealing will not allow us to make our intentions the measure of our obligations in executing a contract; unless we fairly declared those intentions, and endeavoured to make them known to the person, with whom the contract was made.—Nor, on the other hand, are we authorized to test the fidelity of those, with whom we contract, by our expectations. For we may vainly and foolishly expect, what they gave us no reason

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to expect.——An example here, too, will best Illlustrate the position. You may engage a quantity of the productions of your farm to a neighbour for a stipulated sum ; and may, for reasons in your own mind, indulge the expectation that he will defray the expense of transportation. But, if nothng is said to raise this expectation, and general usage is against it, you cannot in justice require him to transport it, nor accuse him of unfaithfulness for refusing to comply with your unreasonable, though real, expectations.——Indeed, in almost every contract there are some implied conditions, which are not expressly stipulated. These conditions must be determined by custom; and unless we are willing to abide by the decisions, which custom and general usage authorize, we should be careful to express every important condition explicitly in the contract. Nor can we honestly refuse to comply with these decisions, where there is no express agreement to the contrary.

Since, therefore, it is evident, that neither the intentions of the one party, nor the expectations of the other, can furnish a general rule for the faithful execution of a contract; it follows, that the mutual understanding of both parties is the best criterion, and furnishes the most general rule for a faithful execution. It is true, as we have already said, there may be a misunderstanding even between honest men. In all such cases, as we before observed, general usage may furnish an explanation, or should that in any instance be equivocal, mutual

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concessions, or regard to rectitude, and a love of peace will easily adjust the matter and remove the difficulty. Probably, however, the cases of misunderstanding between strictly honest persons are not numerous. But the possibility of such an occurrence should render us careful, and induce us to be explicit in our declarations and precise in defining the terms of a contract. It is true likewise, that there may be a real misunderstanding in a contract between an honest man and one, who is destitute of honesty and every principle of religion.— What shall the honest man do in this case? Why truly his case is full of difficulty; and he is in danger of suffering loss of property and perhaps of reputation. It ought, therefore, and probably will teach him an important lesson in his future dealings, inducing him to avoid, as far as possible, all commercial intercourse with men of such a character. In his present situation, however, honesty requires him to do every thing, which he would have done to adjust a misunderstanding with an honest man. Perhaps prudence, a regard to reputation, and a desire to avoid litigation, may induce him to do even more—to suffer wrong— to make some pecuniary sacrifice for the sake of peace. Let it be distinctly understood, however, that honesty does not require this sacrifice; and in many cases a regard to the publick good and a desire to maintain publick justice absolutely forbid it.

To refresh your memories, and fix this important rule in the mind of every honest man, I will

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here recapitulate. Let it be remembered, then, that we are bound, by principles of christian honesty, to execute our contracts according to the mutual understanding of the parties concerned; that in cases, where there is a real misunderstanding between the parties, we ought to be satisfied with the decisions of custom or general usage, and faithfully to observe them; that, finally, should an instance of misunderstanding occur, in which custom furnishes no unequivocal decision, mutual concession is the path of honesty—the course, which every real, enlightened christian will be ready to pursue.

This, my hearers, is certainly a good, general rule, and perhaps the best, which we can adopt for the regulation of our conduct in the execution of contracts. It is a rule, founded on christian principles, supported by the moral maxims of the gospel, and adapted to the circumstances of almost every contract, into which a christian can consistently enter. I say, "into which a christian can consistently enter ;" for the gospel furnishes no rules concerning the execution of other contracts, such as the agreement between a company of thieves, of monopolizers, of gamblers, of robbers.—I say, "adapted to the circumstances of almost every contract, into which a christian can consistently enter ;" because there may be exceptions to this, as well as every other general rule.—Thus a failure in one party, to comply with the acknowledged conditions of a contract, may free the other from his obligations, and sometimes even render it impossible

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for him, to fulfil it.—Thus, too, some sudden and remarkable event of Providence, changing the nature, or greatly affecting the value of the property involved in a contract, may so far affect the contract itself, that an honest man would not be bound to execute it, according to the mutual understanding of the parties at the time of contracting. "It is possible," says Dr. Payley, "that an estate or a house may, during the term of a lease, be so increased or diminished in its value, as to become worth much more or much less, than the rent agreed to be paid for it. In some of which cases, it may be doubted, to whom, of natural right, the advantage or disadvantage belongs. The rule of justice," continues he, "seems to be this; if the alteration might be expected by the parties, the hirer must take the consequences; if it could not, the owner." This observation of the learned moralist may be extended to various other kinds of property. Nor can it appear unreasonable to an intelligent mind or disagreeable to an honest heart. For where a change might reasonably be expected—— where it is such as often takes place in the ordinary course of events, the liability to the change is considered, and by implication, at least, provided for in the contract itself. But where the change is entirely unexpected——such as no person could have foreseen or thought of, no such consideration is taken into view by the parties, nor any such provision implied in the contract. Of course, such a change in the state of property will produce a

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corresponding change in a previous contract concerning it, and free us from the obligation of executing it according to the original understanding of the parties.—Changes like this, however, are not frequent; and perhaps none of us may ever have occasion to make a particular application of this exception to the general rule.

I can think of but one other exception to the rule laid down—an exception, which often occurs— an exception, the benefit of which every honest roan is liable to need ;—I mean that exception, which arises from inability to fulfil an engagement. According to strict propriety of language, perhaps, this ought not to be called an exception to a rule of action; since it depends not on choice, but necessity. But by whatever term designated, it is deeply involved in the subject of this discourse; and worthy of particular consideration.——Let it be observed, therefore, that inability will excuse us from the guilt of dishonesty, in not executing a contract; provided the inability be necessary and unexpected.

I wish here to be distinctly understood; because this part of our subject is highly important; and because, I apprehend, many have not duly examined it and considered its importance.—Let it not be forgotten then, that the inability, which will excuse the violation of a contract, must be necessary. You may be unable to perform, what you have positively engaged to perform merely because

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you are careless and idle, or extravagant and dissipated. But this is a criminal inability. Before you can he admitted to plead inability at the bar of honesty, you must show, that your inability is not voluntary—that you are disposed to do, and are actually doing every thing in your power, to fulfil your engagements. To a man in debt, inattention to business, idleness, intemperance, extravagance in living, or any unnecessary expense of time or money, is inconsistent with honesty. Industry, sobriety and strict economy will always be found in an honest man, while he has debts to pay——engagements to fulfil—contracts to execute. But, if with all this care, calculation and exertion, you become unable, through sickness, misfortune, or the fraud of others, to accomplish, what you promised and expected to perform, you stand acquitted of dishonesty in the sight of Heaven.

Let it be remembered too, that the inability, which will excuse a failure in executing a contract, must be unexpected. If, at the time of contracting you knew, or had reason to believe, that you should not be able to fulfil your engagements, your inability cannot justify you ; nor will it satisfy a good conscience. The fraud in this case, however, lies rather in making, than in not executing the contract. For persons, who have thus deceived others and wickedly involved themselves, nothing remains but sincere repentance for the fault, diligent exertion to repair the injury, and firm resolution to "sin no more."

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I cannot leave this head of discourse, without few words of caution, and a solemn warning for

classes of men—oppressive creditors and careless debtors.—On the one hand, let the oppressive creditor remember, that he will one day be called to give an awful account for every act, even of legalized oppression, by which he has caused an inocent and unfortunate man to suffer for not doing, what it was impossible for him to do.—On the other, let not those debtors, who take advantage of the forbearance of their creditors and carelessly neglect to fulfil their engagements, imagine that they are honest men. Let them remember, that the plea of inability will not justify them in the sight of Heaven, if the inability itself is a crime—if their own misconduct has caused it—if it is now voluntary, or was foreseen by them at the time of contracting.

Let both of these classes of men remember, and regard this important caution—this solemn warning. To the first we say in the language of inspiration; "Trust not in oppression ;"—to the last, "Become not vain in robbery ;"—to both, "As you would, that men should do unto you, do ye even so to them."

In reviewing the subject of this discourse, my hearers, we can scarcely fail to perceive its importance to society; and feel, that it involves our own personal interest and happiness. Much more might be said upon it; and perhaps, what has been said, might have been rendered more definite and better

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guarded against misconception and perversion. But I hope, notwithstanding these defects, that the rules laid down, and the cautions given, will not be in vain to any of us. This, however, will depend on the fidelity, with which we apply them to ourselves; and the sincerity and earnestness, with which we seek the blessing of Heaven upon our endeavours to regard them in practice.

To enforce the observations, which have been made, I have yet to suggest a few considerations, both for the honest and the dishonest.—I begin with the latter.

Are any of you, my hearers, convinced, that you have been dishonest in dealing? Have you in making contracts, taken advantage of ignorance and inexperience? Have you attempted to produce deception concerning the quality, quantity, or current price of any article, which you have bought or sold? Have you made the necessities of others an occasion of extortion? Have you, by monopoly or combination, attempted to enhance the price of goods, especially of the necessaries of life ? Have you made contracts, which you never expected to be able to execute? Or finally, do you now, carelessly and without necessity, neglect to fulfil your engagements ?—Our subject, then, warns you of your danger, and calls on you to repent and amend your doings. Remember, O fraudulent dealer, whosoever thou art——remember, that without honesty thou canst not be a christian, nor enter the kingdom of heaven. There is yet space

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for repentance; and true repentance has the promise of pardon. But for those; who continue in the ways of unrighteousness, there remaineth no more sacrifice for sin, nor any ground of hope. Beyond the grave, we are assured, the unjust will be unjust still, reaping the fruit of their own doings, and being filled with their own devices. Wherefore, be persuaded to break off your sins by repentance, and your iniquities by turning unto the Lord. Let him, that stole, steal no more; but rather let him labour, working with his hands the thing that is good.

Those, who think themselves honest men, we exhort to examine themselves with care, lest their own hearts should deceive them. My friends, review your lives, with reference to this subject.—— Search and see, whether your conduct uniformly accord with the rules of christian honesty.—Remember too, that honesty in dealing is not the only christian virtue; and, though essential to the christian character, it will not alone constitute you real christians. Your characters must be consistent and your hearts right with God, or your hopes will be cut off and perish.—Forget not, moreover, that although we are not saved by works of righteousness, which we have done but by grace through faith; yet the fruit of faith is obedience, and the effect of grace is righteousness. While, therefore, you rely on the mercy of God, through faith in the Lord, Jesus Christ, for salvation ; give all diligence to make your calling and election sure. Continue

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in the ways of well-doing. Do justly. Walk honestly. Defraud no man. But provide things honest in the sight of all men.—Finally, my brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned and received and heard and seen in the precepts of the gospel, and the example of its inspired teachers, do; and the God of peace shall be with you.—Amen.

The text of this and other superb works are available on-line from:

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Reprint and digital file August 5, 2000.

Editors note: The Christian Spectator magazine in the main contains articles from Reformed Christian sources. Timothy Dwight's Theology ( President, Yale) Princeton’s Instructor lists and similar items appear, along with general newsworthy subjects.

On the conversion of the Jews.

To the Editor of the Christian Spectator.

BELIEVING that the attention of christians ought to be more particularly turned toward the seed of Abraham, at this interesting period of the church, I feel a peculiar pleasure in communicating for your publication, the exertions which are making in --------to spread the triumphs of the cross among the Jews. Perhaps the example will "provoke others to emulation," and thus do extensive good to the church of God.

A number of pious ladies have long commiserated the deplorable situation of the Jews, and have been supplicating the God of Abraham for a blessing upon his once "peculiar people." Long have they wept over the desolations of Jerusalem, praying that Jehovah would "turn again its captivity." Their motto is, "Let my right hand forget her cunning, if I do not remember thee 0 Jerusalem; let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy." Nor is this all; they " show their faith by their works," and contribute "as God bath prospered them" for the extension of christianity among that benighted people.

Between forty and fifty ladies of this description, lately assembled before the monthly concert for prayer, using this language: "The dispersion and sufferings of the Jews, have for ages exhibited to the world an important proof of the divine authority of the scriptures; yet their situation calls for the tenderest commiseration of christians. And the "sure word of prophecy, which foretold their punishment for unbelief; has also assured us that its termination shall be "as life from the dead" to the Gentile world. Ardently desirous that this event should take place; and believing that it is to be effected by the divine blessing on human exertions; we form ourselves into a Society

under the name of ‘The Female Auxiliary Society of — for the promotion of Christianity among the Jews.’

Without giving their Constitution, article by article, I proceed to mention the substance of their arrangements, which are peculiarly excellent, and calculated to excite a still greater interest in the accomplishment of their important object. This Society requires, of each member, the payment of one dollar annually; but it meets quarterly to pay one fourth of this sum; to collect and read all the information which can be obtained, concerning the Jews, from all parts of the world, and the exertions of christians in their behalf; and to pray for a blessing on these exertions, that God would now say to christians: "All ye inhabitants of the earth, see ye, when Jehovah lifteth up an ensign on the mountains (of Israel,) and when he bloweth a trumpet, hear ye !"

To excite others to the great duty of commiserating the miseries of the Jews, these ladies have invited them to attend their meetings, to hear what information may be read, upon condition that they will contribute something to the same object. And it will not be improper here to mention the interest, which the cause of the Jews is exciting, in this place, among all who love our Lord Jesus. At the two last monthly concerts, seventeen dollars were contributed for the conversion of the Jews.

Permit me now to urge on all christians their duty, to follow the pious examples of those who are already engaged in this work, and to regard these words of Jehovah, "comfort ye, comfort ye, my people, saith your God; speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished."

Christians; glance a moment at their history, and consider their existence as a nation, three thousand five

hundred and forty-seven years; a constant miracle, manifesting the finger of God. Other nations have risen and moved on the theatre of the world, and sunk again into their original nothing. Nation after nation, like wave following wave, has passed away, been blotted out from under heaven, and consigned to the dark calendar of oblivion, yet Israel has remained thirty-five centuries and an half, boldly challenging infidelity to dispute the authenticity of their scriptures, and overwhelming scepticism by the power of conviction.

During all the changes of their government, their captivities, their wars, their destruction as a body politic, and their consequent dispersion, they have remained distinct, and perfectly distinguishable from all the people that have surrounded them. It was prophesied that the "sceptre should not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." Accordingly Judah ruled over Benjamin, until the destruction of their polity, by Titus Vespasian, more than seven hundred and ninety years after the ten tribes had been lost among the heathen.

Another prophecy was, " The Lord God shall scatter thee among all people, from one end of the earth to the other; and the people shall dwell alone, and shall not be reckoned among the nations. Accordingly, this prediction was accomplished, after one million one hundred thousand had perished in the siege of Jerusalem, and ninety-seven thousand carried captive by the Romans, in the year of our Lord 70; when "Jerusalem was ploughed as a man plougheth his field." From that day to this, the Jews have been "scattered from one end of the earth to the other," and they are found in all the large towns in the four quarters of the world. In 1753, a bill passed in the British parliament to naturalize the Jews; but the popular clamour was, "The devoted nation shall not be reckoned with us," and the law was repealed immediately.

It was also predicted; "Thou shalt become a bye-word, a proverb, and an astonishment, among all the nations whither the Lord God shall lead thee. Among all these nations thou shalt find no ease, neither shall the sole of thy foot have rest." According to Dr. Buchanan, the Asiaticks use the same proverbs and bye-words, with respect to the Jews, as do those who remember their crime at Calvary. Their obstinacy, their avarice, and their property are an astonishment to all nations.

And that they have found no rest, will be evident if we observe, that until the latter part of the eighteenth century, the Jews were every where destitute of the common privileges of citizens, and that this is still their situation, excepting in two christian nations. They have been slaughtered, scattered, hated, cheated of their property, and driven to exile. In the reign of Adrian, five hundred and eighty thousand perished in a single conflict, while many were sold at the price of horses, and whipped into obedience by the lash of domineering masters. In the eleventh century the Turkish Emperor murdered them in vast multitudes, and by a decree banished the whole nation from his kingdom. In the thirteenth century, in France, many thousands were murdered by the fury of the enraged populace. In the same century the Council of Lyons, passed a decree, that all christian princes upon pain of excommunication, should compel the Jews to deliver up every farthing of their property, for the benefit of the Crusaders. About the same period, the Catholicks, slaughtered twelve thousand Jews, setting to their merchandize, and demolishing their city. In the fifteenth century, in Spain, the Inquisition destroyed many thousands, and banished one million and eight hundred thousand, from the kingdom. Just before this period, while an epidemic was raging in England, the Jews were accused of poisoning the wells and fountains, in consequence of which one million five

[ 1820] pg16

hundred thousand were murdered. At other times, almost too numerous to be mentioned, they have been tortured, persecuted, and cheated, and once a decree was given, that every Jew should be murdered who could he found in Great Britain.

These are only specimens of cruelty which might be multiplied to a great extent, were it necessary. — They have generally been taxed more for the support of Government, than other subjects; while they have not been allowed a single privilege of citizens. Millions have been murdered by enthusiasm, cheated by avarice, or banished without being convicted of a crime. Their blood has crimsoned the fields of Europe, and their "bones have whitened amidst the winds of winter, unheeded by a christian’s eye.

Another remarkable prediction was, "The children of Israel shall abvide many days, without a king, and without a prince, and without an image, and without a sacrifice, and without an ephod, and without teraphim." They have been without a king or a prince for seventeen centuries.They have had no sacrifices nor chief priest since A. D. 70. And they have not been addicted to image-worship for two thousand years.

We cannot fail of seeing the divine authority of these predictions, and of that book which contains them; for not "one word hath failed of all that the Lord God bath spoken," concerning his chosen people. And we rest assured that "hereafter the children of Israel shall return and seek Jehovah their God, and Messiah their King; and shall fear Jehovah and his goodness in the latter days."

And do any ask when the many days end, and the latter days commence? Said Dr. Buchanan, "We have only to refer to the prophecies of Daniel and St. John, and the question is determined." "When shall the indignation against the holy people be accomplished?" The period of its continuance is to be "a time, times, and the dividing of time."

John points out the same period, or "forty two months" or "three years and an half," for the triumph of the beast, and the false prophet. By examination it will be found that these periods end at the same time. Nor can any one doubt that the indignation against Israel, the power of the people, and the Mohammedan delusion, are to end at the same time. I do not pretend that we can decide exactly when the one thousand two hundred and sixty years end, for most that has been written concerning them is " Theological Romance;" but the existing state of things shows that the day of triumph to the church has already dawned and the beams of the Sun of righteousness skirt the horizon.

And do not christians perceive, that, if these events are to be accomplished at the same period, they labor in vain, while they neglect one of them? The Jews must be converted, before the fullness of the Gentiles he come in. Their conversion is to be the great means of converting the Gentiles, as is evident from these words of Paul. For if the casting away of them (Jews) be the reconciling of the world, (Gentiles); what shall the receiving of them be but life from the dead," to the millions of the Gentiles? "Dispersed as they are in all countries, and understanding the language of all nations, when converted, they will form a body of preachers ready prepared, and they will need only say to the nations, "read our history, see the faithfulness and justice of Jehovah, and fear him all ye Gentiles."

If then, christians, you desire that the " kingdom, and the greatness of the kingdom under the whole heaven, should be given to the people of the saints of the Most high God," you must recollect, that it is " through your mercy, that the Jews are to receive mercy, and that their conversion is to be the means of converting the heathen. "Israel must he gathered with weeping and with mourning, before the fulness of the Gentiles

be comein," and the Sun of righteousness must arise on the seed of Jacob, before his healing beams can reach the dark places of cruelty, and illume those who sit in the region and shadow of death.

Say not, "There are difficulties, insurmountable difficulties, in the way of their conversion." Grant that they teach their children every thing that can inspire them with hatred toward christianity; grant that they are destitute of common morality, and as void of religious feeling as the most hardened sinner: shame on the christian who has read the history of the fishermen of Galilee, and yet is disheartened! That same standard which passed through fire and sword, until it waved on the throne of the Caesars, shall yet wave in triumph over that people, who would not have him to reign over them, who was to be their king Messiah.

We grant that the moral degradation of Israel is great; yet there are pleasing intimations in providence, that that which was determined against Israel is nearly accomplished. The persecution against the Jews is relaxing in all parts of the world. They are receiving with avidity the Hebrew New-Testament in India, Malta, Sweden, Ireland, Prussia, Russia, Holland Germany and Great Britain. Many who have received are saying of Jesus, in the words of Thomas, "My Lord! and my God!" Some are preaching that faith which once they destroyed: others are giving up their children to christians to receive baptism, and the knowledge of christianity: many are joining the Bible Societies in all parts of Europe: and many, while reading the prophecy of Daniel concerning the seventy weeks, exclaim: "Messiah has come," "Jesus is the Shiloh."

And can there be a christian, who does not perceive his obligation to contribute for the conversion of the Jews, as some compensation for the hatred, the injustice, and the cruelties which have been exercised against them? Cannot gratitude excite them, when they remember that Jesus and his apostles were Jews ; and that thus they have received from Jews the words of eternal life ? I know not how others may feel; but for myself I dare not neglect the seed of Abraham! " 0 God of Israel, help! Ages have rolled by, while christians have persecuted thy chosen heritage. Soften their hearts, and take the veil from thy people ;" and may we all become one fold, under one Shepherd, Christ Jesus our king, Messiah !

1820

VOLUME II

S. CONVERSE, PRINTER

The text of this and other superb works are available on-line from:

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Reprint and digital file February 22, 2001.

Editors note: The Christian Spectator magazine in the main contains articles from Reformed Christian sources. Timothy Dwight's Theology ( President, Yale) Princeton’s Instructor lists and similar items appear, along with general newsworthy subjects.

For the Christian Spectator.

Mr. Herman Harris, lived and died in Wrentham, (Mass.) He was a respectable and intelligent person, and without doubt actually had the following dream; as be often spake of it, used to say that it was as fresh in his mind for years afterwards as it was at first, and even mentioned it in his last sickness. He intended to have written it more at large, but it is not known that he ever did.

Herman Daggett.

The disproportion there is between the visible and invisible, the material and immaterial part of creation, is so great, that it is, I have reason to think, impossible for us, in our present state of clouded perception, to form an adequate idea of the surprising circumstances, and modes of existence peculiar to the latter; much less can we find words, in a language suited only to sensible images, that will convey those ideas to beings whose capacities are circumscribed by the laws of compounded nature. Yet that there have been discoveries of this kind communicated to particular persons, in an extraordinary manner, and which extended to the utmost limits of their capacities, and far beyond what they were able to communicate, I have no reason to doubt. But whether we are favoured with these extraordinary discoveries by the interposition of an invisible agent; or whether, in time of sleep, our imaginations, being uninterrupted by external objects, are enabled to take a more critical survey of those intricate phenomena, I am not able to say but be this as it may, I am sensible that in either case we are equally liable to deception. For as there are, on the one hand, both benevolent and malignant spirits, to whose influence we are continually subject; so, on the other hand, either our waking prejudices, which are almost universally intermingled with our dreams, or the impulse of a heated imagination, or the flights of a giddy fancy, are continually exposing us to enthusiastic or superstitious falsehoods. We are therefore under obligation, in order to secure ourselves from deception, to try not only these, but every part of our knowledge, by the unerring standard of revelation and unbiased reason, to the decision. of which, I beg leave humbly to offer the following dream.

I had been, in a great measure, confined to my chamber, for some time, by a weak habit of body, when, one day, having spent more time and zeal in conversing with one of my friends, on the different modes of existence, in the two invisible worlds, than was consistent with my strength; I found myself under a necessity of breaking off in the most interesting part of our conversation, to seek composure arid refreshment by sleep, which then because needful both for body and mind. I had no sooner extended my limbs on the bed, than I fell into a deep sleep, which, though it locked up all my external senses, had a very different effect upon my imagination. I thought myself reduced by my indisposition to the last hour of my life, and expected that a few moments more would land me on those regions where hours and minutes have no farther use. Yet I was remarkably stupid in this important period, which made the few words that dropped from my lips only serve as so many proofs that I had very imperfect conceptions of the great, the amazing experiment I was about to make. In this situation I continued a considerable time, till my increasing weakness by degrees shut up all my senses, and seemed to extinguish every faculty of my soul.— How long I continued in this state of insensibility, I am unable to determine, but the first thing I knew on my leaving the body was to find myself, emerging from the breast of my now useless corpse. But oh the change, the unlooked for, the inconceivable change that my new state of existence produced. Before I was all dull and senseless, dependant upon the organs of my body for every act of my mind, but now independent of matter, I could range through the whole system without obstruction. Before I received almost every conception through the medium of my eyes, my ears, and my other external senses, which were always languid and imperfect, but now my sight, my hearing, and all the perceptive faculties both of body and mind were reduced to this one idea, that of thought. It is impossible to give an adequate description of the manner of my perception. It was only to conceive of a thing, of what nature soever, and I found myself by an inconceivable sympathy instantaneously present with it.

In a word I now found that length of time and distance of place are things equally peculiar to the material world. In this form of existence, I found myself the moment I became independent of flesh and blood, and I am utterly unable to describe my astonishment at finding myself every where surrounded by an innumerable concourse of thinking faculties all like myself immaterial and immortal, independent of space and locality. I found heaven and hell as it were universally blended, or in other words, I found good and evil spirits promiscuously inhabiting every part of the universe, who all discovered their opposite characters by the tincture of their thoughts. Those that were happy were all love and benevolence, but the Sons of despair were perfect hatred and malice, with which unhappy number to my inexpressible amazement I found myself justly condemned to be for ever ranked. I was detested and shunned, though with a heavenly detestation, by all the heirs of bliss, while I was treated by those of my own order with the utmost malice and insult.— But this malevolent treatment had but little effect upon my gloomy soul, except that it gave an additional emphasis to my own malice which was now become the sole ingredient of my misery, and which was stretched to the utmost extent of my capacity against the author of my existence— his blessed favorites—the human race —my cornpanions in condemnation and guilt—myself, and every other being in the universe.

I now found, by shocking experience, that sorrow, envy, grief, and the desire of annihilation were no ingredients in the composition of ray inexpressible misery for I hated the Deity with too much inveteracy to be sorry I had counteracted his laws, and I was too stubborn and inflexible to envy others the enjoyment of that happiness which I was strenuously endeavouring to expel from the universe; and I could never mourn the loss of it myself; for the same reason; and I was too incorrigible, and too much transported with the desire of revenge to wish myself out of that existence which alone gave me the horrid hope of retaliation. In short, my hell consisted altogether in malice and revenge, aggravated to so high a degree that I should have spurned the offers of mercy, even on terms of my own choosing.— On the contrary, I had an unbounded, uninterrupted, increasing desire to torment every being in the universe, myself not excepted. I found that our manner of conversing was as peculiar as any thing relating to my immaterial state; for instead of those external signs, which we find necessary in our present mode of existence, we discovered a mutual knowledge of each others thoughts, and a continual interchange of ideas, whose quickness, emphasis and perspicuity still fill me with amazement at the recollection.

But I had no manner of intercourse with the Deity, nor any other apprehension of the holy Trinity, than what I found, as it were, innate in my own mind, or discovered in the thoughts of others. But I shall never forget with what rage and malice my whole soul was transported, at every idea of the Saviour of mankind. This filled up the measure of my torment. It was then that with an infernal anxiety I wished myself possessed of omnipotence.

These were my horrid circumstances, and this was my hell. In this situation I remained overwhelmed with misery that human language is too faint to describe, till to my inexpressible extacy, on opening my eyes, I found myself still in a state of probation, and this side the gloomy regions of despair.

52. AAA52 1820 John Rice, G.A. Discourse

A

DELIVERED BEFORE

OPENING OF THEIR SESSION, IN

BY JOHN H. RICE, D.D.

MODERATOR.

PHILADELPHIA:

PUBLISHED BY THOMAS AND WILLIAM BRADFORD.

NO. 8, SOUTH FRONT STREET.

1820.

The text of this and other superb works are available on-line from:

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John Holt Rice, D.D., (b.1777 Bedford Co, Va., d. 1831) played an active part in establishing the theological seminary of Hampden-Sydney, where he also served as professor of theology. Dr. Rice strongly supported Presbyterian missions.--Concise Dictionary of American Biography, Scribner's Sons

Reprint and digital file October 26, 2002.

Page numbers in the original publication are shown in brackets as such: [ 3 ]

The following begins the original text:

ROM. XIV. 1.9.

IN this and a part of the following chapter, the Apostle treats of some of the smaller matters of religion, about which there were contentions in the church at Rome. Some of the Jews, although they had embraced the gospel, strongly adhered to the ceremonies of the ancient ritual; and censured, as profane, their brethren who entertained a contrary opinion and pursued a different practice. On the other hand, the believing Gentiles, having never been subjected to these prejudices, or having been better instructed in their christian liberty, when they heard the Jews insisting on observances, which had no real goodness in them, and which had been abrogated by Christ, were disposed to despise them as weak and superstitious, and to refuse communion with them. The apostle’s object is to heal these divisions, and persuade the disciples to pursue a course of conduct more becoming their hopes and high calling. To this end he says a number of things, which need not here be particularly noted: because they apply to obsolete controversies. The

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spirit however of all that he says, deserves most particular attention at all times. It seems to be contained in the words of the text, "Let us therefore follow after the things which make for our peace, and things wherewith one may edify another."

This verse is the application of the foregoing discourse, and contains an exhortation to the practice of two great duties, peace and mutual edification. The reference here seems to be particularly made to christians in their relations one to another. In this epistle xii. 18, the apostle had exhorted christians to live peaceably with all men, but here has in view, concord among brethren. This is a subject in which he delights ; and often dwells on in his writings. 2 Cor. xiii. 11.—Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. Eph. iv. 1—3. I therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called; with all lowliness and meekness; with longsuffering; forbearing one another in love; endeavouring to keep the unity of the spirit in the bond of peace. Col. iii. 15. And let the peace of God rule in your hearts, to the which also ye are called in one body. I Thess. v. 13. Be at peace among yourselves. And many other passages.

But christians ought not barely to live peaceably with one another; mutual edification ought always to be endeavoured. The apostle urges this with frequency and zeal. Rom. xv. 2. Let every one of us please his neighbour for good to edification. Eph. v. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 1. Thess. v. 11. Wherefore comfort yourselves together and edify one another as also ye do. 1. Cor. xiv. 12. Even so ye, forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church. 26. Let all things be done to edification. Now all these precepts, universally binding the members of the church, may with peculiar propriety be applied to ministers of the gospel and officers of the church, met in ecclesiastical council. There was,

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as it appears to me, a remarkable exemplification of the spirit and temper recommended by Paul, in that council, which is generally thought to have been the first ever held in the christian church. We have the record in the Acts of the Apostles, chap. xv. On that occasion there was great diversity of opinions, and much disputing or argumentation on each side, but the decree which was passed, manifested a strong disposition to concede, to heal divisions, and by promoting a brotherly spirit advance the peace and edification of the church. What was exactly the import of the restriction laid on the gentile converts by that decree, we shall not now inquire. It is sufficient to note that it had, in part at least, a special reference to Jewish prejudices. This is apparent from the reason assigned by James, when he gave his opinion, "For Moses of old time hath in every city them that preach him, being read in the synagogues every sub-bath day." This example we are bound to follow. It is our duty as members of this General Assembly to follow after things that make for peace, and things whereby one may edify another.

Obligation to perform a duty, implies obligation to avoid all that would hinder its performance, or prevent the effect contemplated. This is too obvious to require proof. It may be remarked however that this admirable art of peacemaking, and peace-preserving depends in a great degree on this negative virtue of abstaining. Now as we are members of an ecclesiastical council, loaded with a most weighty responsibility, bound to promote the peace and general welfare of the church, may it not be profitable to look a little into human nature, and a little into the history of the church, that we may have plainly before us what things we ought to avoid, and thus keep continual watch over ourselves? It is taken for granted that this design is not unsuitable to the present occasion, or misbecoming the preacher in the station which he in this day called to occupy. With this assurance, I remark,

I. In the first place, that in the councils of former times the members seem to have often been forgetfu1 of

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their weakness, and their liability to error. Meeting as representatives of the church, and feeling strong in numbers and in delegated power, they were ready to suppose themselves invested with a degree of wisdom which by no means belonged to them, and to set up claims for knowledge which they could not sustain. These high and overweening pretensions have wrought unspeakable mischief in the christian society. They lead to the monstrous assumption of infallibility in what was misnamed the Holy and Apostolic Church; but while these arrogant claims have been renounced by Protestants, they have sometimes appeared to forget how frail and fallible is man in his very best estate. They who are under no particular bias, see in the members of ecclesiastical councils men of like passions, of the same infirmities with themselves, and seeing this, they are very ready to resist every thing that seems to be founded on claims of superior wisdom. The official pretensions, which men are not unapt to set up are generally offensive. A survey of the past, suggests the salutary advice, that we, as lovers of concord and bound to follow the things that make for peace, should diligently cultivate humbleness of mind, should not be wise in our own conceit, should each esteem the other better than himself. This brings me to observe,

II. In the second place, that, as I interpret ecclesiastical history, the love of distinction and of influence has had a disastrous effect on time peace of the church. We indeed, happily delivered from all entangling and corrupting alliances with the state and its politics, may be considered, on this account, as less exposed to evils of this sort. Nevertheless, we are by no means free from danger. In the days of the apostles, the church was disturbed by men who loved the pre-eminence; before the establishment of christianity, peace was marred and councils were disturbed by the aspirings of ambition. And it deserves remark, that the only influence that can be exercised among us, the only distinction that we can attain, is precisely that, which men educated apart from the world and by profession separated from its noise and its bustle, and taught to aim at high intellectual and moral

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improvement, would be most likely to covet and pursue—the influence which master spirits exercise over their associates, the distinction of acknowledged eminece in genius, and learning; and perhaps we ought to add, in piety. For such is poor human nature, that not unfrequently there are the minglings of pride and vanity, with our very piety and humility.

Perhaps there is peculiar danger of self deception here, and of the allowed indulgence of this ambitious desire. There is a deference due to the truly good, and great, which when shown, we can easily conceive to be very acceptable. Certainly, too, it greatly facilitates the execution of their purposes of comprehensive benevolence, of their noble schemes for promoting the glory of God, and the good of man. Thus far, its effects, beyond a doubt, are salutary. Scarcely, too, can a spectacle of greater moral sublimity be presented to our view, than that of a man, who by his genius and learning has acquired a mastery over the understandings of others, and by his goodness has gained their confidence, swaying them to purposes, and rousing them to the accomplishment of designs, which all the truly good in the universe approve, and God Almighty himself sanctions. It is not at all wonderful that such influence should be the object of desire; that high-minded and generous men should seek to obtain it. But how easy is it, for the greater facility in doing good to be the ostensible motive, while either in whole or in part, the pleasure of influence is the true reason why we seek it. And when this is the case, it cannot be surprising that men should attempt to gain their end, without that scrupulous regard to means which religion requires. In the very best, there is a great mixture of human infirmity. Weaknesses of the kind now under consideration are most apt to show themselves, when men are put forward into public stations, and brought within the sphere of immediate public observation. Then, they feel peculiarly bound to support their own dignity, and maintain that
influence which they suppose necessary to their usefulness; of course they are too apt to maintain with warmth

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and pertinacity the ground which they have taken. Thus peace has often been sacrificed, the councils of the church have been disturbed, and that good prevented which might otherwise have been accomplished. Surely since, these things are so, we cannot be too much on our guard against the insidious approaches of that ambitious desire, which while it partakes of the character and produces the effects of vice, wears the garb and comes in guise of christian virtue, of zeal for the glory of God, and benevolence to man. Bound as we are to follow the things that make for peace, we ought to watch and pray against the sinister effects of a love of distinction, and a desire to exercise influence.

III. Peace has often been disturbed, and ecclesiastical councils violently agitated, by party-spirit.

Parties have been raised in the church in various ways. The love of influence and distinction has often produced this unhappy effect. Ecclesiastical history furnishes many examples of the following kind. A man possessing many good qualities and much zeal, wishes to be greatly useful; and at the same time secretly, perhaps, and unawares to himself, he is not unwilling to enjoy the credit of some new and notable discovery in religion. He sets to work, and soon constructs a scheme: enamoured of his own production, and identifying it with the interests of truth and the welfare of the church, he is zealous to make proselytes. It is not at all difficult thus to succeed, and gain some little distinction. Another aims at the same thing by professing unusual zeal for the good old way. A third sets afloat a reconciling plan; or constructs a scheme different both from the old and the new. And thus a number of small parties have risen up in the church, to perplex plain people, who simply wish to know what they must do to be saved; to disturb the harmony of the ecclesiastical councils; and prevent unity of purpose and cooperation in the great designs for which such assemblies are held. Men bound to follow tne things that make for peace, should be on their guard against these disquieting vanities, and set themselves steadfastly against a spirit of

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party. For the most part these are things that acquire importance from direct opposition. This gratifies the love of distinction, and urges to greater activity and zeal. Let the man alone, and he and his scheme soon die, and are forgotten. When one sees that he attracts no notice, he will soon become tired of efforts made expressly for the purpose of attracting notice, and give over his unprofitable labour.

While adverting to what are called new discoveries in religion, it may be as well to repeat an old remark, that none are to be expected. In the progress of human science, and of vital religion; (if, indeed, there is, in this last, any progress,) all that can reasonably be expected is, a better understanding of that system of doctrine which has been received from time beginning. Or, perhaps, the idea will be better expressed by saying, that the progress of the human mind will, in its utmost achievements on this subject, disembarrass some parts of the system of divine truth, which have hitherto been encompassed with difficulties. A consideration of this truth, and a recollection of the unnumbered schemes that have been brought forward and maintained with all the warmth of partizan zeal, and then sunk, so that barely a name has been left, may well abate any rage for systematizing that may now prevail, and extinguish any high hopes that any may conceive in the present day, of prefixing their names to an Ism, which will last beyond their own time.

But it may be well to notice another thing which has generated parties in the church of Christ, and has often disturbed the peace which all ought to maintain. It is the attempt to produce uniformity of opinion. Man never likes it, when another differs from him in sentiment. The case, however, is so common, that in ordinary matters he is obliged to put up with it, and allow the current of his kindness to flow without interruption. Yet when there is a subject of paramount importance engaging his attention,—one, the value of which rises beyond his conceptions,—he is exceedingly apt to invest all its incidental circumstances, and all its

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connections, with the dignity and value of the main point, and to require that all should think and feel throughout the whole with him. But the attempt to produce this entire uniformity is one of the vainest that man; in the pride of his heart, has ever made. We are placed, from our infancy, and during the whole progress of education, under the operation of so many causes calculated to diversify our sentiments, the subjects of thought are, in different men, connected with so many different associations of ideas and feelings, that the thing is impossible. A man of comprehensive views and practical wisdom will not attempt it. Yet this has often been done, to the great injury of peace and charity.

We readily admit all that can be said of the importance of truth as opposed to error. Yet it may, perhaps, be questioned whether our Maker ever intended that we should all think and feel just alike. It is not easy to say what, in our present state of trial, would be the effect of perfect uniformity; it might be injurious to intellectual improvement; and would remove the opportunity of exhibiting some of the most amiable traits in the Christian character, such as forbearance and brotherly kindness towards those who differ from us.

Indeed, it may be remarked, in general, that Christianity is a system perfectly adapted to the whole constitution of man. It designs to bring, ultimately, to their full maturity, all our powers, both intellectual and moral. It seems necessary, then, that arrangements should be made for vigorously exercising the understanding, for trying our love of time truth, and educing patience and forbearance when differences of opinion occur. But men are exceedingly apt to feel that their opinions are of course the right opinions, and to insist that others should think as they do. Our vanity, our love of distinction, are gratified when others bow to our judgment. Hence vigorous attempts are frequently made to compel or persuade them to adopt our peculiarities. In this way, and in a thousand others, party-spirit has risen up and disturbed the councils of the church. This pestilent spirit has so often pervaded associations of men, and has

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produced so much mischief in time church and the world, that it ought to be guarded against with unslumbering vigilance. It is a demon that, when once roused, it is difficult to lay. However trivial the subject of dispute, party-spirit identifies with it all the interests of the church or the country, and invests it with all the dignity and value which they possess., Religion is a thing of incomprehensible importance, and when this evil prevails, the heated passions of partizans identify modes of worship, and forms of speech, and idle and endless logomachies, with the purity of the church, the glory of God, and the salvation of souls. Scruples of conscience are pleaded on both sides. The parties take their stand with the spirit of martyrs. There is no thought of concession. To yield a hair’s breadth would be a sacrifice of principle. The contention waxes warmer and warmer; and the church exhibits a scene of fierce and angry contention, instead, of the delightful fruits of peace and love. They who are without, stand amazed at the spectacle; they wonder that men of sense should so magnify things indifferent; they rejoice, while Zion mourns; they speak in a tone of exulting sarcasm of the odium tlieologicum, and exclaim, " See how these Christians hate one another 1"

We can now look back to former times, and wonder at the violence practised by the professed followers of a meek and lowly Saviour, when mere trifles put them asunder. These examples ought to make us extremely watchful over ourselves, and exceedingly diligent in following the things that make for peace.

There is another remark on this subject, which. we ought always to bear in mind. When family quarrels take place, they produce greater exasperation, and are maintained with more unrelenting bitterness than any other quarrels. So when parties spring up in a particular church, and produce differences, these are accompanied by more unbrotherly feelings, and greater heat and violence than the party-spirit that divides different churches. This is mentioned as an additional reason for circumspection and caution,

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IV. It is observed, although this is implied in some observations already made, that in the system of Christian doctrine, there are some things confessedly of much greater importance than others. I should indeed be exceedingly unwilling to undertake a complete enumeration of fundamental truth. Yet none will deny that there are truths which possess this character, and others that do not. Among fundamental truths, I should not hesitate to place, the fall of man from a state of original righteousness into one of sin and misery, the, divinity of our Lord and Saviour Jesus Christ, the doctrine of atonement, that of regeneration and sanctification by the Holy Spirit, the necessity of holy living, and a future judgement. If these are denied, the, sum and substance of the gospel are rejected; and we are left without any religion suited to the present condition of man. Take these away; and we know not what to say to one who, with an awakened conscience, says, " Sirs what must I do to be saved? But as to external things, it is allowed on all hands, that much is left to expediency, and human discretion. Now it is highly important that we should be able in some degree justly to appreciate truth; to hold fast unto the death, the great and precious doctrines of the gospel; and at the same time to LET LITTLE THINGS PASS FOR LITTLE THINGS. Without this, it is not possible to hold any society together. Even independent congregations cannot subsist, unless the members will consent to adopt this rule, nor can a family itself maintain peace without it.

This copious subject has already, perhaps, been pursued too far. Its importance may plead the preacher’s excuse, if the spirit of these observations has been fully understood, very little further need be said on this division of our text. A great part of the happy art of peacemaking and peace-preserving depends, as has been already observed, on abstaining from that which creates offence. Let this abstinence be practised, and if we have any thing of the love of Christ in us, any portion of the spirit of the gospel, our brotherly kindness will flow forth, we shall love one another with a pure heart

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fervently, and we shall dwell pleasantly together in unity. That will diffuse its delightful fragrance among us, which 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." That will afford its refreshing influences, which is "as the dew of Hermon, and as the dew that descended upon the mountains of Zion." And upon us the Lord will command his blessing. O! brethren let us evermore follow the things that make for peace. Let us pray for the peace of Jerusalem.

SECOND PART.

I. But the text contains two parts. We must follow things that make for peace, and things wherewith one may edify another.

We have before seen with what earnestness the apostle inculcates this duty; and the various texts then recited, need not be repeated. It is worth while, however, to remark on the order of his words in the passage before us; first Concord, then Edification. This order, it seems to me, displays great knowledge of human nature. Without peace and concord, there can be no edification. Excite a man’s jealousy, his anger, or any hostile feeling whatever, or rouse his prejudices, and you cannot, while this state continues, present truth in any form that will make it acceptable. Every avenue to the heart is shut up; and love is the only pioneer which can open the way, by which truth can make her approaches. The apostle therefore says, first, Let us follow the things that make for peace, and, then, the things whereby may edify another.

The general duty of christians to edify one another will not be insisted on in this place. But using the term in the sense of "building one up in knowledge, I shall consider the precept as it may be applied to the General Assembly and to our relations one with another as members of this body. It may be allowed, however, while the word is used in this sense, to observe that the most

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edifying exhibition that can be made of divine truth, may be made, while we are unitedly engaged in the business of the church, by example. When we see its proper effects, in meekness, humility, patience, forbearance, brotherly kindness, benevolence, duly tempered zeal, and other christian graces, we best understand its value, and are most disposed to embrace it. He is the most efficient advocate of any particular system, who in his whole conduct shows that it produces the most excellent practical effects. Now, brethren,, in all our little differences, if there are any among us, as far as we wish to gain proselytes let us try this method. If it does not succeed; it is in vain to try any other.

II. But we ought to edify one another, by the manner in which we transact the business of the church of Jesus Christ.

This remark embraces two particulars—The spirit with which we go through our business; and the form of doing it—The first may be referred to edification by example. Let it be observed however, that in even the minutest-details of our smallest matters, we ought never to forget the dignity of our office; our high calling as christians and ambassadors of the Lord Jesus; the honour of Christ’s kingdom, the ideas associated in the minds of men in general with an assembly of clergymen; and the relation whelm we sustain one to another as brethren in the gospel of the blessed Saviour. The spirit of our station ought to be on us. Perhaps no condition in which we can be placed more imperiously demands constant self-inspection, and diligent cultivation of the grace of prayer. If I might be permitted to recommend such a thing to my fathers and brethren, I would most earnestly and solemnly recommend to all not to propose a single measure or rise to make a speech during the sessions of this Assembly, without first attempting to realize that God takes cognizance of our thoughts and motives, and without ejaculating a prayer to the hearer of prayer for direction and assistance. Brethren! if in the ordinary assemblies of christians, we are constrained to adopt the language of the patriarch, and say, How awful is this

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place; what feelings ought to pervade our minds when we meet as a council of the church to manage the concerns of a large part of the kingdom of Christ? O may a spirit of wisdom and of grace rest upon us!

With regard to the external mode of doing business I wish to offer several observations for your consideration.

Situated, as a majority of us are, remote from the centre of influence and information, we have but little intercourse with our brethren. We are confined to our obscure corners, and limited by our little spheres of action. There we labour in a small way, and under many discouragements, until our feelings become cramped, and our views are narrowed. Now one very great advantage of the General Assembly is, that it affords us an opportunity to come out from our nooks and corners, and places of confined observation, and mingle in council with men, who enjoy the benefit of long experience, and frequent opportunities of taking general and comprehensive views of the great and diversified interests of Christ’s kingdom. Men of high endowments, of rich gifts and great capacity, ought to consider what important benefits they have it in their power to confer on us who have not been so highly favoured; what enlargement they might give to our views, what an impetus they might, by their own powerful movements, communicate to our understandings. And they ought to treat all the important subjects brought under discussion, with befitting dignity and moderation, on those great general principles, which when luminously exhibited, shed light on the minds and give expansion to the thoughts of all who hear. In this Assembly the great doctrines of christianity; the principles of ecclesiastical polity, the state and general interests of the whole Presbyterian Church and her allies, and comprehensive plans for promoting the kingdom of our blessed Redeemer, are brought under consideration. These are mighty subjects. And surely it ought not to be reckoned extravagant that such expectations should be formed; that an improvement of such opportunities should be demanded.

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Perhaps however the manner of conducting business in the Assembly, is unfavourable to this expectation. For, many matters, instead of being referred to committees, that are allowed the and opportunity to study, arrange, and digest them, that they may be presented in their various bearings and relations, are taken up first by the House, often seized by the wrong end, and discussed in a confused and irregular manner, so as utterly, to baffle men of weak minds and slow apprehension. Ought not affairs to be so managed here, that the members of this body shall be put on trains of thinking to occupy them for many days to come? When the intelligence and piety of the Presbyterian church are concentrated in the General Assembly, a new impulse ought to be given to the minds of the members, which they shall communicate to their Presbyteries, on their return, and set them on new exertions for their improvement. Councils of this sort ought to be schools of wisdom, in which lessons should be learned for the benefit of the whole body represented. While here, we ought to identify ourselves with the whole church to which we belong, to bear their interests on our hearts, and put forth our very best exertions for the good of all.

But our duty as respects the general subject before us, is not limited to our continuance in this place. It would be poorly worth while for us to come hither from remote places, and at great expense to the church, if this were all. We are scattered over an immense extent of country. And although the Presbyterian church is now large, and growing, all know that the numbers of our ministers hear a very small proportion to the population, on which we might exert an influence. Of course our personal influence as a body of men is comparatively small. We are making great, and ought to make much greater exertions to remedy this evil. From the nature of the case however the process is slow: and the people whom we might edify, and ought to edify, are in the mean time exposed to many sinister and disastrous designs. It does seem to me then, that while convened in General Assembly, we ought to improve the opportunity afforded

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of bringing the talents and intelligence of the gifted geniuses and learned men among us, to bear on all our members, and exert a continual influence on society. Certainly, we are not doing all that it becomes such a body of men to do for the promotion of sound learning in connection with true religion, and in subserviency to her interests. Literature, according to the direction which it receives and the influence under which it operates, is either an efficient enemy or a useful auxiliary to religion. This seems to have been always admitted in the Presbyterian church, and our predecessors made noble efforts for the time in founding and supporting institutions of learning. Their exertions and sacrifices may on comparison with ours well put us to shame. We have not carried out their plans.

For a long time we have been, and even now we are in a great degree dependent on Europe for works on Theology as well as on almost every branch of human science. But, if the indications of the times are not mistaken, a change is beginning to take place; and we may look for an annual increase of American literature. It will not be for the credit of the church, if other professions outstrip us, in this race of improvement. But more than mere reputation is at stake. Philosophy, History, and Poetry, must be made to feel the influences and subserve the interests of evangelical truth, or they will be placed in direct hostility to it. Already, owing to the little interest that the clergy take in these important matters, they begin to assume the colouring and receive the impress of infidelity. Nature, which when well interpreted, bears her testimony in favour of christianity, suffers violence and is compelled to speak against it. The same remark may be applied to History and. Chronology. But in the mean time what are we doing? There are a few schools under the direction of religion; but what are they in such a country as ours? Their influence is salutary, but limited. Besides, among a reading people, books are instruments of greater power than

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schools. The character of our literature then deserves most serious attention.

But it deserves particular consideration that there is a set of men (and they possess great facilities for carrying on their purposes) who are making vigorous efforts to give to the whole literature of the country a direction in favour of what we do conscientiously believe to be fatal error. They have the sagacity to perceive that the Americans are likely to become a great literary people; and as the tree of science is just shooting up, it is their effort, and their aim to bend it to their own purpose. Rich in their resources, fully united in their schemes and of course possessing the energy of co-operation, steady in their designs, they press forward, and hope for complete success. They expect to occupy the seats of learning, and direct the influence of literature. And now they are almost continually throwing into circulation something calculated to further their plans, to give the hue and tone to public sentiment, that they wish. The Presbyterian church seems to be strangely indifferent to this important matter. We are either contending one with another on subordinate affairs, or are occupied with personal and private concerns, and care for none of these things.

I repeat, then, it does seem to me, that one of our most important duties, in the present posture of affairs, is to seize the opportunity afforded by the General Assembly, to form such a combination of the talents and learning and piety of the Presbyterian church, as will bring them to bear continually, and with all their weight, on the great body of the people, and thus promote their edification. The interests of evangelical truth, the interests of the church and the country require this of us.

But an undertaking of this kind ought to be engaged in and conducted on truly liberal and comprehensive views ; it ought to rise above all party feelings; above the minute differences that prevail among evangelical men; it ought to discard the metaphysical subtilties, and impalpable distinctions of system-making, and support the common doctrines of Christianity, that were handed

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down by the apostles, and revived at the Reformation. At the same time, it ought so to attend to the progress of science, and the prevalent literature of the age, as to make it interesting to men of letters. A work like this is most urgently demanded by the times. The vital principles of Christianity were, perhaps, never exposed to greater danger in this country than they are at present. The very circumstance that religion is becoming fashionable is one that may alarm us. We have in this country nothing to bind men to the support of sound orthodox divinity, but a feeling that this system of truth is necessary for the peace and salvation of a sinner. Socinianism* is the religion exactly suited to a man, who wishes to escape the odium of infidelity, and yet maintain the pride of his understanding, and indulge his favourite inclinations. It will find friends on every side. Its acute and industrious advocates perceive where their advantage lies, and they will make the most of it. The pestilence will spread like wild-fire. At our own doors, and by our own fire-sides, we shall have to maintain, the contest with this most formidable enemy of "the faith once delivered to the saints." Considering the great extent of country and its population committed to our care, and the smallness of our numbers, it is impossible for us to render personal service every where. It is our duty, then, to embody our best thoughts and best feelings, and present them to all who can and will read, through our country; to address our fellow-citizens not merely in evanescent words, but permanent writings. By zeal, talents, and industry combined, we may thus exert a continual influence, may give to ourselves a sort of pluri-presence, that in a considerable degree may compensate for the paucity of our numbers, and the limited extent of our personal exertions.

Are these plans visionary? Why should they be

* Socinianism is used not to designate those who adopt the peculiar sentiments of Socinus, but as a generic term, including all who deny the divinity of our blessed Lord and Saviour, the doctrine of atonement, the depravity of human nature, and the nccessity of regeneration and sanctification by the Holy Spirit.

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thought so? Are we as a body incapable of enlightening the public mind, and giving direction to the public taste? Then certainly we ought, with increasing zeal, to follow the things whereby one may edify another. Is the situation of our country thought to be such, that schemes like these cannot be executed? The energy of Socinianism will show us the contrary. Are we so divided, so intent on local interests, and personal schemes, that we cannot be brought to co-operate with sufficient zeal and perseverance? Then our Jerusalem is, in its present condition, like the ancient city, within which were divisions and contention, while without it was beleaguered by Roman armies. I am sometimes afraid, too, that the enemy will succeed; that here the banner of Socinianism will be unfurled and wave in triumph. Had such fears been expressed in the days of Mather and Elliott, the prophet would, perhaps, have been laughed to scorn. But look at what was once the scene of their labonrs, and the theatre of their triumphs. Look at the present state of once flourishing Presbyterian churches in England! Look at Geneva!

It is necessary that something should be done. As far as the influence of the clergy is separated from the general literature of the country, and it falls into other hands, infidelity, in some form or other, is almost sure to prevail; it will be broad, open, unblushing Deism; or it will try to wear the garb, and assume the port and bearing, of Christianity; it will be insinuating and sly; talk much of moderation, while violence is in its heart; and of liberal views, while all its feelings are sectarian; and of the pure morality of the gospel, while it is a very free liver ;—and it will misname itself Unitarianism. In some form infidelity will prevail. Aware of this, we ought to go forth in all the strength with which God has endowed us, and all the zeal of which we are capable, and seize on every point which will give us any advantage in the conflict that we have to sustain.

But whatever may be thought of these particular views, none doubt of our obligations to follow the things that make for peace, and things whereby one may edify

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another. And our very meeting together ought to call forth our best affections, to stimulate our understandings, and put the mind in a right frame for conceiving designs of comprehensive benevolence, for forming noble purposes, and going forth to execute them. There is something grand, something which dilates the soul, in the very idea of the assembling of a number of the ambassadors of the Lord Jesus Christ, to consult on the interests of his kingdom. A congress of plenipotentiaries from all the states in Christendom, held to deliberate on the political interests of the world, would attract universal attention, and create universal expectation. But all that their deliberations would or could involve, whether of war or peace, of liberty or slavery, in comparison with the mighty, the incomprehensible interests, which here claim our attention, is no more than the dust on the balance, the atom in the sun-beam, compared with the solid dimensions of the material universe. Why, brethren, it is not the temporary interests of worms of the dust, it is not the concerns of a perishing world, that claim our attention; it is the concerns of many, very many, immortal souls; it is the interests of the kingdom of our blessed Lord and Saviour Jesus Christ; it is the honour of our God, that engage our deliberations, and demand our very best affections. The great question before us is not by what means we shall promote the little peculiarities of a party, and what dexterous manoevres will defeat, in the Assembly, the plans of those who differ from us; but how shall our instrumentality be best employed in advancing the magnificent and glorious designs of divine mercy in the world? The very question is sufficient to put up the mind to high thoughts and noble conceptions.

But we are here called to enter into the detail of this great business; to bring it, in its various parts, before our eyes. Surely, as it comes nearer to us, our hearts ought to kindle with greater zeal, and glow with more fervent love. It ought to be remembered, however, that when our business is broken into its various parts, and its minutiae occupy our attention and fatigue our spirits.

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we are in great danger of catching the unhallowed spirit of the world. When we first assemble, and join in the solemn song of praise to the Almighty, and mingle supplications to the God and Father of our Lord Jesus Christ, our feelings rise to the occasion; they bear themselves loftily. Now the object of the speaker is to bring home to the bosom of every member of the house the conviction that this is no place for little things and narrow interests, and to send this truth, with all its important influences, through the whole detail of our business. A high and sustained tone of feeling ought to run through our proceedings. We ought to remember that our various transactions, however minute they may be when considered apart, as to their effect, constitute one great whole, and that they leave a general impression, favourable or unfavourable to the interests of true piety. We ought then to regard what we are engaged in, as invested with the sanctity of religion, with the grandeur and majesty of the everlasting kingdom of our Redeemer.

We ought to remember too, that as God has determined to carry on his purposes of mercy in the world by the instrumentality of man, he makes use of our social affections, and of the law of sympathy to this end. This being so, a fine opportunity is afforded on these occasions for enkindling a flame, the genial warmth of which shall be felt through all our churches. We do not use as we ought the privilege here afforded to us, if we do not depart, if we do not return to our places, with warmer feelings of brotherly love and a greater disposition to pray for each other, with higher zeal for the glory of God, deeper concern for the welfare of Zion, and stronger resolutions to devote all that we have and are to the cause of Christ.

This General Assembly is the bond of union of the Presbyterian Church. It is supported at considerable expense. It ought to have great influence on the people. They will regard it with veneration, they will cheerfully and warmly support it, if they witness its happy effects on the minds and hearts of its members. They will wish us to come up hither, if we return with more light

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in our understandings, and more love in our hearts, with more earnest desires to do good to them, and advance the kingdom of the Lord. The great body of the people, who now take little interest in our meeting, would conclude that the General Assembly, where such happy effects are produced, is fully worthy of all confidence and affection. Let us then follow the things that make for peace, and things whereby one may edify another.

There is another consideration. This is a great and a rapidly growing church. Its influence and connections extend over a large part of the western world: our population is growing with unexampled rapidity: our connections and influence are enlarging. It belongs to the General Assembly to give to the character of this church its tone and colouring; and to direct its exertion
and its public feeling. Our feelings and conduct have an influence not only on our own people, but on other denominations, and the country at large. It is not possible for such a body as ours to exist in a country without ex erting a powerful influence. Any society of men possessing a large part of the learning of a community will make itself to be felt. Eight hundred Presbyterian ministers, supported by their congregations, may produce mighty effects in such a nation as ours. Let us take heed that our influence, whether operating directly on our own body, or indirectly on others, shall be salutary.

Verily, we are loaded with a mighty responsibility; Great interests are committed to us. We may be instrumental in effecting good or doing mischief, which will be felt forever. Here, is our opportunity; and now, is our time. Ministers of the gospel are dying men. Of this we have abundant evidence, in the reports, which annually come up to the Assembly. Lately we have, heard of the departure from. this life, of some who were dear to us; and from whose labours of love and active zeal, we fondly anticipated great pleasure for ourselves, and much good for our fellow men. But it has pleased God to order otherwise. They are gone—and we must soon follow them. In the recollections of a dying hour,

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our conduct as officers in the church of Jesus Christ, and members of this Judicatory, may bear an important part. Here, is our opportunity and now, is our time.

The names numbered in this, will never be numbered in another General Assembly, until we all meet in one very differently organized, and held for a different purpose. If it please God to spare us, we shall perform our part, and then go away, to meet no more until we meet at the tribunal of God.—There every heart shall be laid open, and every motive will appear. Brethren, let us follow the things that make for peace, and things whereby one may edify another.

May the fountain of all wisdom, give to us, in his own way, liberally and without upbraiding; and may the God of peace be with us all. Amen.

53. AAA53

SPRINGFIELD

1. G. TANNATT & Co.

1821

 

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Joseph Lathrop, ( 1731-1820) graduated Yale, 1751, D.D. Yale in 1791, and D.D., Harvard, 1811.

His published sermons were numerous, both in pamphlet and book collections.

Willison Editor.

The following begins the original text:

 

[ vii ]

PREFACE.

The author of the following discourses has, nearly three years since, retired from his public labours, on account of the infirmities of age, and more especially, the failure of his sight. He had no intention of appearing again before the public; but the urgent solicitations of some of his friends, and a suggestion from several of his brethren in the ministry, that another volume of sermons might be useful, have induced hint to give his consent to the present publication.

In making the selection, the great imperfection of his sight has obliged him to be less particular than he could have wished though the volume is principally composed of sermons which he had revised toward the close of his ministry.

He is sensible that he is just upon the confines of another world; and if these discourses, or any which he has formerly published, may be the means of protracting his usefulness, in any degree, beyond his life, his highest wishes concerning them will he answered.

JOSEPH LATHROP.

West Springfield, Dec. 6, 1820.

 

The following begins the original text:

 

 

 

SERMON XIX.

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THE BELIEVER PRAYING FOR AN INCREASE OF HIS FAITH.

 

MARK IX. 24.

And straitway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief

 

THE beginning of this chapter relates Christ’s transfiguration on the mountain in the presence of three of his disciples. While he was there, a man sought him to obtain a cure for his only son, who was afflicted with a grievous distemper, and possessed with a evil spirit. Disappointed in not finding Jesus himself, the man applied to the nine disciples there present, who attempted to heal the lad, but without success. When Jesus came down into the plain, he saw his disciples surrounded by a multitude, and engaged in a dispute with the scribes; and he demanded of the latter what was the subject of their debate. "Then one of the multitude said to him, Master, I have brought unto thee my son, who hath a dumb spirit; and wheresoever he taketh him, he teareth him, so that he foameth and gnasheth with his teeth and pineth away; and I spake to thy disciples, that they should cast him out, and they could not." It hence appears, that the scribes had been disputing with the disciples about the cure of this youth, which had been attempted in vain. They probably insulted the


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disciples on their failure, and alleged that here was a spirit too stubborn for them, or their master to conquer. The disciples, on the contrary, doubtless affirmed, that, though they had failed, yet their Lord would not fail to cast him out. As Christ had often given plain demonstrations of his Divine power, the cavils of the scribes led him to reprove them and expostulate with them in the following words, "faithless and perverse generation, how long shall I be with you? How long shall I suffer you?" Have you not seen my power over evil spirits in times past? How long must I work miracles in your presence, before you will be convinced? How long must I endure your perverseness and incredulity ?— To give fresh demonstration of his power, Christ now commanded the youth to be brought to him. At this instant the lad was afflicted with most violent convulsions. Jesus enquired of the father, how long his son had been in this unhappy condition; and was informed, that this disorder had attended him from his childhood. "But," says the father, "if thou canst do any thing, have compassion on us and help us." The continuance of his son’s disorder; the dreadful symptoms attending it, and the unsuccessful attempt of the disciples made him much afraid, that no help could be found. He therefore expressed his hope in terms which imparted a mixture of diffidence. "[f thou canst do it." in allusion to his diffident manner of speaking, Christ says, "If thou canst believe, all things are possible to him that believeth." It is as if he had said, "I exert my miraculous power in behalf of them who apply to me in faith. if thou believest that I am able to do this, thou shalt see it done." The father, hearing these comfortable words, exclaimed with tears in his eyes, "Lord, I believe; help thou mine unbelief." Jesus then cast out the foul spirit, and delivered the lad sound to his father. The disciples, seeing what their master had done, asked, why they had not been able to do the same, he told them, this was owing to the weakness of their faith, which they must endeavor to strengthen by fasting and prayer.

Having taken a general view of this story, we will now attend to the particular observations contained in it.

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1. We may take notice of the great power which evil spirits had over men, before the introduction of the gospel.

This youth is said to have a dumb, a foul and unclean spirit, which by other evangelists, in their relation of this story, is expressly called the devil. Many other cases of a like kind occur in reading the gospel history. It hence appears, that the devil, in those days, had great power to afflict and torment men’s bodies.

It has been a question, why possessions and diabolical operations were so frequent among the Jews in Christ’s day, when so little is heard of them among other nations, and among the Jews. at other times. But the truth is, profane history sometimes mentions such supposed cases among other nations; and therefore we have no reason to imagine they were confined to Judea. And sacred history mentions such a case in Arabia. It ascribes the bodily afflictions of Job to the agency of an evil spirit. Nor were possessions wholly unknown among the Jews in the times preceding our Saviour; for king Saul was afflicted with an evil spirit. Though such possessions arc seldom mentioned in the Jewish history, yet we cannot hence conclude, that few or none existed; for even those which appeared in our Saviour’s time, would doubtless have been unnoticed, had not the miraculous cures performed by him, introduced them into the sacred history.

It is not improbable, however, that possessions might now be more frequent, than they had formerly been. The Jews, at this period, were much addicted to magical arts; and hence satan, by the just permission of God, might gain an unusual power over them. The devil might now come forth with great wrath, knowing that he had but a short time. God might give him a more than ordinary latitude as an occasion for the greater display of Christ’s superior power.

The design of the gospel is to destroy the works of the devil. Where this prevails, the power of evil spirits is restrained. The prince of darkness flies before the beams of the sun of righteousness. The place where ignorance, error, and infidelity abound, is the place where Satan’s seat is. The god of this world blinds the minds of them who believe not, lest the light of the glorious gospel should shine into them.

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Where the gospel comes; his power is diminished; but not wholly destroyed. If he does not torment men’s bodies with diseases, yet he seduces their souls into sin. He tempts good men. He works in the children of disobedience. But the power which be maintains is supported by men’s lusts. If he enters into them, it is because they give place to him. The gospel furnishes us with an armour by which we may withstand the wiles of the adversary; and it encourages us with this promise, "Resist the devil and he will flee from you."

II. We will take notice of the great concern and distress of the man here mentioned, on account of the dreadful disorder which attended his son.

He presents to Jesus his child, deprived of speech and convulsed with agonies, and says, "I beseech thee, look upon my son, for he is mine only child. Have compassion on us and help us." He felt for his son—his only child. He shared in his son’s affliction. Help us. To help the child was to help the father.

There were two circumstances in his son’s case, which were very affecting. He was possessed of an evil spirit; and he was dumb.

1. He was under the power of an evil spirit, which grievously tormented his body.

Every parent is sensibly touched with the diseases of his children. If their diseases are attended with severe torments, he is affected more deeply. If he should view their torments as proceeding from the agency of evil spirits, this would be a very aggravating circumstance. Such was the case of this youth; and who can wonder at the father’s solicitude?

But how much greater concern ought a parent to feel, when he sees his children led captive by satan into the path of vice and destruction; and with how much greater earnestness should he pray for their recovery? You are distressed, when you see your children dangerously sick, and under symptoms of bodily death. Can you look upon them without concern, when they are running headlong in the way to eternal death? Their bodily pains are affecting to you. Are you unaffected at the thought of those end— less torments whelm they are bringing on their souls? If the evil

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spirit has no power to inflict diseases on their bodies, yet he undoubtedly has some influence to

infuse into their souls the poison of sin, which is the most fatal of all diseases. If they live

regardless of God and religion.—.if they commit iniquity with greediness—if they indulge the

lusts of the flesh—if they are vain, proud, obstinate and self-willed, they are under the power of a

foul spirit, in a snore awful sense than was this youth who was brought to Christ for a cure. And

you have much more reason to be solicitous for the removal of this moral distemper, than the

father had to seek a cure of his son’s bodily disorders. Christ often healed men’s bodies. But this

was not his main business in the world. He came principally to heal their souls. If this parent

applied to him as a physician, do you go and apply to him as a Saviour—implore his grace to

rescue your children from the power, and to deliver them from the guilt of their sins.

2. This evil spirit is called a dumb spirit.

The lad’s disorders had so injured his organs, that he could not, or so affected his mind, that he would not speak. This was an aggravating circumstance. There is no parent, but who would be much afflicted in the dumbness of a child. But surely to a serious and wise parent it is a greater affliction to see a child pervert and abuse his speaking faculty. If your son should lose the use of his speech, you would spare no cost and pains to have it restored: but are you as solicitous to have him use his speech well while he has it? A youth who is dumb is a sorrowful sight. But a more affecting spectacle is the young man who prostitutes his speech to profaneness, obscenity, slander and falsehood. A parent has more reason to be concerned for the recovery of such a son to the right use of speech, than for the recovery of one to the faculty of speech after he had lost it.

If a child is removed by death, the parent often feels great distress about his condition in a future world. He thinks he could easily submit to his own loss, if he knew his child were in glory. But why are you not concerned, while your child is in health, to train him up in virtue, and assist him in him preparation for glory ? This provident care may do him and you some real good. But

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your preposterous anxiety is useless to you both; for it comes too late.

III. We will consider the faith with which this father applied to Jesus in behalf of his son. Though his faith was weak, yet there were several things which shewed it to be real and sincere.

The weakness of his faith especially appeared in his doubting of Christ’s power to help him. "If thou canst do any thing, have compassion and help us." They who doubt are said to be of little faith. A strong faith rests on the power, wisdom, goodness and faithfulness of God without jealousy, or distrust. A christian, in the full exercise of faith, may doubt whether he shall actually receive this, or that particular blessing which he asks : but his doubt arises not from any suspicion of the want of goodness, or power in God to grant the blessing; hut wholly from an apprehension, that he is himself unqualified to receive it, and that the wisdom of God may not see best to bestow it. All distrust of God implies a weakness, or want of faith. Distrust of ourselves is a different thing. This is often a reasonable humility—at the worst, it is a pardonable infirmity. Had this father thus addressed the Saviour, "If thou seest it to be best, help us," here would have been no indication of a weak faith; because such a petition would have implied no distrust of Christ's power, or mercy, but only a doubt whether he, in his wisdom, would see fit to exercise his power and mercy in that particular way. But, by saying, "If thou canst do anything, help us," he expressed a doubt of Christ’s ability in the case, and thus shewed a weakness of faith.

But though his faiths was weak, yet it was real. Doubting, though inconsistent with the strength, is not incompatible with the sincerity of faith. His faith appeared in several things.

1. In bringing his son to Christ to be healed.

He did not come with an insidious intention to insnare Christ, or to get an advantage against him; but with an honest desire to obtain a favor from him—a favor which, he trusted, Christ was able and ready to grant, and which he could not obtain elsewhere.

A spirit of faith will head us to God in prayer for such things as we want. He who believes in God, will make known his requests to him. If you were under the pressure of any difficulty;

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and saw a friend near, who, you really believed, was able and ready to help you, on proper application; in this case you would not be silent—you would request his attention and aid. Much more, if you believe in the power and goodness of God, will you spread your troubles before him. The neglect of prayer is an evidence of the want of faith.-

This good man’s faith farther appeared,

2. In his perseverance under discouragements.

He came to the place in expectation of finding Jesus. Perceiving that Jesus was absent, he applied to the disciples, who had often cast out devils in their master’s name, and who, he hoped, could do the same now. They made the attempt, but without success. The scribes hence took occasion to dispute Christ’s Divine power, and to insinuate that here was an evil spirit which neither the disciples nor their master could manage. These things staggered the poor man’s hope; but did not reduce him to despair. As soon as Jesus came, he presented the lad to him, told him the case, and begged his compassion.

True faith is persevering; it neither yields to discouragements, nor faints under disappointments, nor is confounded by the scoffs of infidelity. The believer, though his prayers meet not with expected success, still continues in them, knowing that he ought always to pray and not to faint—always to wait on God, and not to be cast down and disquieted.

This man shewed the honesty of his faith,

3. By actually on such probability as he had.

Several things happened, which crated a doubt whether his high opinion of Jesus were well founded. But still he would not give it up without farther trial. Let the scribes say what they would, he could not but believe, this was the Saviour—he hoped, he should find him so—he would apply to him. The case was extreme—he knew not where else to go. He prays, "if thou canst do any thing, have compassion on us."

The sincere believer may have doubts; but he will not allow his doubts to draw him into the neglect of his duty. He may have fears; but he would not let go his confidence.

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In cases of immediate importance, where we cannot have certainty of success, we think it reasonable to act on probability. If a child is sick, we use means for his recovery, though we have

no assurance, that the means will avail. Why will we not act with as much wisdom in our spiritual concerns? What can be of such moment as our eternal salvation? Ought we not, even upon the most doubtful prospects, be engage in seeking it? How much more, when the best encouragements are set before us?

We proceed to observe,

IV. The gracious notice which Christ took of this man’s sincere, though feeble faith.

"If thou canst believe, all things are possible to him that believeth." It is as if Christ had said, "There is no want of power in me ; but I require faith as the condition of my favors. I never work miracles to gratify a vain curiosity, or to answer a captious demand. But if any apply to me in humility and sincerity, and with an honest disposition to receive evidence of the truth; for them I am ready to employ my power. All things which are proper to be done, are possible to be done for them who believe."

You see, that Christ despises not the day of small things; he rejects not the weakest believer. He regards the feeblest notions of faith toward him. He smiles on the smallest beginnings of grace in the heart. He accepts the least acts of true faith and real piety. A cup of cold water given to a disciple in his name will not lose its reward. What mighty encouragement is here to tender souls—to young christians—to new converts—to the weak in faith. Their Saviour is one, who gathers the lambs with his arms, and carries them in his bosom. He is one who strengthens the weak and supports the falling. He is one who meets with his grace them who seek him with their hearts, and wait for him in his way. Let the feeble christian, under his fears and doubts, look to this Saviour, who is so full of power, goodness and condescension ; and remember, that he will in no wise cast out them who come to him, nor disappoint those who wait for him. He says to the afflicted father, "All things are possible to him that believeth." To the woman who besought him for her daughter, he says. ‘‘ As though hast believed, so it is done unto thee,"

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Christians; do you hear your Saviour speaking thus unto you? Let your pious desires rise up with new vigour on the wings of faith, and stretch away to seize and enjoy the promised good.

This leads us to observe,

V. How this believer was affected with Christ’s gracious declaration. "Straitway he cried out with tears, Lord, I believe; help thou mine unbelief."

He readily believed Christ’s word, that he was able to do whatever he should ask. And he received this word with great affection. 0, what a joyful word must this be to a father afflicted by the danger and distress of his only child? Here is a physician able to heal him. But how much greater joy must it give to an awakened and enquiring sinner to hear and believe, that there is a Saviour able to redeem him from guilt and hell? To such a sinner the word of salvation comes as tidings of great joy. When Peter’s hearers, pricked in their heart, and enquiring what they must do to be saved, were told, that through Jesus Christ there was a promise of pardon to all ; as many as should repent; they gladly received the word, and embraced the promise.

Many hear of salvation by Christ without any emotion of gratitude, or joy for the blessing, and without any concern to obtain a share in it. The reason is, they have no sense of their guilt, and of their desert of time wrath to come. Tell a sick man, that there is a physician at hand, who has a sure remedy for his disease, and that he may have it for asking, your information, if he believes it, will give him great joy. Were you as sensible of your danger from sin, as the sick man is of his danger from sickness, the word of salvation would give you still greater joy.

This believer had a humble sense of his remaining unbelief. "Lord, I believe; help thou my unbelief."

The true believer knows himself; he feels and laments the unbelief of his heart. Faith is imperfect in the most improved christian it is especially so in new converts. They are babes in Christ. They must aspire to the stature of perfect men.

The unbelief of christians discovers itself in various ways. They should watch to observe and rebuke its workings. Do you not sometimes feel great inpatience under your afflictions;

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especially if they have continued long; and deliverance has not come when you expected it? Are you never tempted to question the mercy and faithfulness of God under your troubles? The Psalmist found this symptom of unbelief. He expostulated with God, Is thy mercy clean gone? "But," says he, "this is mine infirmity." It is owing to your unbelief, that you cannot quietly trust God in all conditions, and rejoice in him, though the fig-tree should not blossom. Have you never taken indirect methods to extricate yourselves from worldly embarrassments? Do you never feel discontented with the allotments of Providence, or anxious about the events which are before you? These feelings are the fruits of unbelief. If you had a lively view of the providence, promises and perfections of God, you would be careful for nothing, but to know and do his will—to secure and enjoy his favor; you would commit your souls to him in well-doing as to a faithful Creator. Are you never distracted in religious duties? Do not your thoughts wander, and your affections flag? What is the reason, but because your faith is weak? Would not a lively faith in God collect your thoughts, and fix your attention ? Do you live under a slavish fear of death? It is because faith has not so purified your hearts, as to give you decisive evidence of your tithe to heaven ; or has not so raised you above this world as to make you willing to leave it for another.

Do you find any of these signs of unbelief in you ? They call for humiliation and if you are true believers, they will work humiliation. Humility was the temper of this weak believer who came with his son to Jesus for a cure of his maladies. For himself he prayed, that his faith might be strengthened. When he fully believed Christ’s Divine power, the first thing he requested was, that this power might be employed in removing the unbelief which he felt within him.

The true christian often applies to Christ for time increase of faith. Where a principle of faiths and holiness exists, there will be earnest desires of deliverance from sin and unbelief. These are a burden to the renewed soul. " 0 wretched man that I am; who shall deliver me from the body of this death ?"

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After the man had professed the reality, and prayed for the increase of his faith, Christ granted his first request and healed his son. This in some measure answered his other request; it confirmed his faith.

The disciples, seeing their master cast out the evil spirit, enquire, "Why could not we cast him out ?" Christ tells them, "It was because of their unbelief." They had attempted the miracle without a due persuasion of the presence and co-operation of Christ’s power to give efficacy to their word. Now, in order to improve their faith, he directs them to prayer and fasting, as the proper means. "This kind goeth not out, but by prayer and fasting." These had no relation to the ejection of an evil spirit, or to the performance of any miracle, otherwise than as they were the means of increasing the principle and enlivening the operation of faiths.

Christ here teaches us the proper use of prayer, fasting and other external acts of devotion; it is to increase our faith, invigorate our pious sentiments, and thus excite us to every good work. If we think that prayer, fasting, hearing the word, or any devotional exercise, is acceptable to God for itself, and by itself alone, we entirely mistake the matter. The design of all the devotional parts of religion is to make us better in heart and life—to improve a holy temper in us-—to impress us with a more intimate sense of God—to raise our thoughts and affections to him—to give us more exalted and influential views of him—to make us more like him in purity and goodness—to subdue worldly affections—to free us from earthly passions, and fit us for the practice of every duty.

Prayer is a greater thing, than we, perhaps, are apt to imagine. We pray to little purpose, if prayer has no effect to make us better men. Prayer is a mean of faith, and faith is the principle of holiness and good works. Let us live much in prayer, that we may live more by faith. Under the influence of faith, let us walk in holiness; and by abounding in holiness secure to ourselves an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ.

54. AAA54 Joseph Lathrop, OFFENDING CHRIST’S LITTLE ONES.

SERMONS

BY THE LATE

 

 

 

 

REV. JOSEPH LATHROP, D. D.

PASTOR OF THE FIRST CHURCH IN WEST SPRINGFIELD, MASS.

 

 

 

NEW SERIES.

 

WITH A

 

 

MEMOIR OF THE AUTHOR’S LIFE,

 

WRITTEN BY HIMSELF.

 

 

 

 

SPRINGFIELD

2. G. TANNATT & Co.

1821

This document was scanned from an original printing.

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Reprint and digital file July 24, 2002.

To aid the reader, we have retained the original page numbers in brackets as shown here: [ 3 ]

Joseph Lathrop, ( 1731-1820) graduated Yale, 1751, D.D. Yale in 1791, and D.D., Harvard, 1811.

His published sermons were numerous, both in pamphlet and book collections.

Willison Editor.

The following begins the original text:

[ vii ]

The author of the following discourses has, nearly three years since, retired from his public labours, on account of the infirmities of age, and more especially, the failure of his sight. He had no intention of appearing again before the public; but the urgent solicitations of some of his friends, and a suggestion from several of his brethren in the ministry, that another volume of sermons might be useful, have induced hint to give his consent to the present publication.

In making the selection, the great imperfection of his sight has obliged him to be less particular than he could have wished though the volume is principally composed of sermons which he had revised toward the close of his ministry.

He is sensible that he is just upon the confines of another world; and if these discourses, or any which he has formerly published, may be the means of protracting his usefulness, in any degree, beyond his life, his highest wishes concerning them will he answered.

SERMON XXXI [ 31 ]

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SUCH a race of beings as we are, attended with various infirmities, subject to innumerable wants, probationers for future happiness, and soon to quit the present scene and enter upon an eternal state of existence, ought to feel for each other in every calamity and danger, and by prudent offices of kindness and love, to assist each other’s safe passage through this world, and happy entrance into the other.

All pride in the contemplation of ourselves—all contempt of others for their supposed inferiority—all such treatment as would injure their feelings, corrupt their minds, or endanger their future felicity, is utterly inconsistent with the condition in which we are placed, and our relation to one another; and highly offensive to the benevolent Creator whose impartial providence extends its care to small as well as great.

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Benevolence is the principle which should dictate our social conduct. And this principle must be founded in humble thoughts of ourselves.

When the disciples, aspiring to a worldly superiority, asked their master, who should be greatest in his kingdom, he rebuked their ambition by placing before them a little child, as an emblem of that humility, which should distinguish his disciples from the men of the world. " Except ye be converted," says he, "and become as little children, ye shall not enter into the kingdom of heaven. But whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven."

Having taught them humility as the first virtue in his religion, he next inculcates benevolence, as a virtue connected with it.

Whoso shall receive one such little child in my name, receiveth me ; but whoso shall offend one of these little ones who believe in me, it were better for him that a mill-stone were hanged about his neck, and he were drowned in the depth of the sea."

From the danger of offending these little ones, Christ takes occasion to give the general caution in the text. Take heed that ye despise them not—that you entertain not such indifferent and contemptuous ideas of them, as to be careless how you treat them. Think it not a small matter to cast in their way offences and stumbling-blocks, because they are little ones. For this reason you must rather encourage, strengthen and support them. To enforce this caution he represents little ones as God’s peculiar care. He has given the angels charge of them; and their angels do always behold His face in heaven, and stand ready to execute His commands in their defence, or in the punishment of their enemies.

We will consider,

I. Who are intended by these little ones.

II. What is that contempt of them which is here forbidden, and

III. The force of the argument against despising them.

I. The persons, whom we are cautioned not to despise, are called little ones. They are said to have believed in Christ—and are compared to the little child whom Christ placed before his

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disciples, as an example of that character which he requires its us all.

The persons thus primarily intended, are pious children and youth. Those who, impressed with a sense of religion, commit themselves to the grace and to the service of their Redeemer.

There were, in our Saviour’s day, some who believed in him while they were but little ones. From the womb of the morning he received the dew of the youth. Out of the mouths of babes, flowed praises to his name. The children in the temple sang, Hosanna to the Son of David. John speaks of little children who knew the Father, and who had obtained forgiveness by faith in Christ.

The tender minds of the young are more susceptible of serious impressions, than those in riper age; but these impressions are more easily effaced by the sensible objects which surround them.

They may form virtuous resolutions, but they meet with numerous temptations which divert them from these resolutions. Inexperienced in the dangers of the world, they are liable to be entangled, in unseen and unsuspected snares. They need more frequent cautions, counsels and encouragements, than those who are habituated to the practice, and confirmed in the purposes of’ piety and religion. They are thus entitled to our particular attention and care.

The Saviour expressed a special concern for them; and has enjoined on us a tender and cautious treatment of them, lest we cause their feeble feet to stumble in the path of virtue, on which they have newly entered.

Besides children in years, there are many who, according to the style of scripture, may come under the denomination of little ones.

There are new-born babes—those who have but lately been begotten through the gospel; and though they may, in a natural sense, be men, yet they are but children—but babes in Christ Jesus. Their powers, as men, may be great; but as christians, their experience is but short, their strength small, and their resolution weak. These are exposed to many of the same dangers, and therefore need the same cautious and tender treatment, as

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children in age. Christ would not call to the severer and more rigorous exercises of religion, those disciples, who had but newly engaged to follow him. He treated them with tenderness, lest he should discourage their hopeful beginnings, and divert them from their good resolutions. New wine, he said, must not be put into old bottles, lest the bottles burst, and the wine be lost; but new wine must be put into new bottles that both may be preserved.

There are some, whom the apostle calls weak brethren. These must be sustained and assisted by such as are strong.

Men of honest hearts and virtuous aims, may be weak through a natural inferiority of mental powers—or through the want of education and an opportunity to enlarge the mind by the acquisition of knowledge—or through certain prejudices early imbibed and long indulged—or through infirmities of body which affect the mind—or through the difficulty of their worldly circumstances which subjects them to peculiar temptations. From these and similar causes, we may often see those whom we esteem as upright men, still betraying, in matters of religion, much of the weakness, injudiciousness, and instability of children. These, therefore, may be comprehended in the appellation of little ones who believe in Christ.

Now the treatment which elder and stronger christians owe them, our Saviour,

II. Expresses in our text, by not despising them; and in the preceding verses, by receiving them, and not offending them.

The same language, the apostle uses in the fourteenth chapter to the Romans. " Him that is weak in faith, receive ye, hut not to doubtful disputations. One believeth that he may eat all things; another, who is weak, eateth herbs. Let not hin that eateth, despise him that eateth not, and let not him that eateth not, judge him that eateth, for God hath received him." " Why dost thou judge thy brother, and why dost thou set at nought thy brother ?" If thy brother be grieved by thy meat, thou walkest not charitably. "Judge not one another, but judge this rather, that no man put a stumbling-block, or an occasion to fall, in his brother’s way." Do nothing whereby thy brother stumbleth, or is offended or

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made weak. The same cautions are found in the first epistle to the Corinthians. Take heed lest your liberty become a stumbling-block to them who are weak. When ye sin against the brethren, and wound their weak conscience, ye sin against Christ. If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

To grieve, offend, judge, or reject our weak brother, or by any means to occasion his stumbling and falling, or to walk toward him in a manner inconsistent with charity, humility and meekness, is to despise one of Christ’s little ones.

Particularly,

1. We despise Christ’s little ones, when we reject, on account of immaterial differences, those whom Christ has received.

Christ owns as his disciples all who with the heart believe in him, and submit to him. The qualifications for admission into his kingdom are not meat and drink, but righteousness and peace and joy in the Holy Ghost—not distinguished abilities, and superior gifts, but a humble, sincere, and good heart. The apostle directs those who are strong in faith to receive him that is weak; and though he may be supposed to err in matters of meat and drink, not to reject him, for God has received him. To exclude from our favor one whom God has received to his favor, is to despise not only man, but God. It is to set ourselves above him, and to trample on the merciful constitution of his government.

It will at once be admitted, that those whom God receives, we are to receive too. But then the question is, How shall we know whom God has received ? The apostle tells us, we must walk charitably; and charity hopeth all things. We are thus to receive as our brethren, however weak they may appear, all whom there is a charitable ground to hope that God has received. We are not to reject them because they cannot prove beyond doubt their acceptance with God; but to receive them unless we can prove their rejection of God. No errors or infirmities, no differences of opinion, or varieties of practice, which affect not the substance of religion, can be a justifiable ground on which to reject a brother from our christian communion, or from our charitable opinion.

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We are not to condemn men as sinners for errors in sentiment or conduct, which may be imputed to weakness. This is to despise Christ’s little ones.

2. We show a contempt of our brethren, when we wound and grieve their consciences by a strenuous adherence to things indifferent, or matters which we ourselves judge not to be important.

Christians differ not more in their opinions, than in their apprehension of the importance of those opinions. A youthful, or a weak christian, may view as sacred, certain sentiments or usages, which one of a more enlarged and liberal mind, may see to be indifferent. In cases of this nature, the strong must bear the infirmities of the weak; not please themselves only, but please their brethren, for their good to edification. Now if; in such cases, we take the side which is contrary to the opinion of our brethren, and stiffly maintaining it, grieve their tender minds, we treat them with the contempt which Christ forbids—We discover such a disregard to their peace and edification as is inconsistent with charity—In matters of essential importance, we must not please men by sinful compliances ; for if we thus please men we are not the servants of Christ—But in things of mere expedience, we are to condescend to men of low estate ; and if we have faith concerning the lawfulness of an action, whelm appears sinful to our brother, we must have it to ourselves before God ; and not condemn ourselves in that which we allow.

3. We despise Christ’s little ones, when we make that use of our christian liberty which will embolden them to real iniquity.

Tender minds are to be treated with caution. The young and inexperienced are influenced much by example. We should conduct in their presence with circumspection and reserve. If we venture too near the borders of vice, we may embolden them to pass over, into its territories. The rule given by the apostle to the Corinthians, concerning eating in an idol’s temple, is applicable to all cases of this kind. He concedes that an idol is nothing, and though a christian should eat meats offered to an idol, he is not the worse; and though he should forbear, he is not the better ; for its being consecrated to an idol, changes not its quality, nor need to affect the conscience of a discerning christian.

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However, says the apostle, take heed lest this liberty of your’s become a stumbling block to those who are weak; for if any man see thee, who hast knowledge, sit at meat in the idol’s temple, shall not the conscience of him that is weak, be emboldened to eat things offered to idols, and to eat in honor to them, and through thy knowledge shall thy weak brother perish for whom Christ died. The apostle here teaches us that we ought never to use our christian liberty in such a manner, as will tend to encourage and embolden others in things really sinful.

4. We despise the weak, when we by any means, draw them away from time truth, or put in their way occasions of stumbling.

If we entice them into sin—set before them corrupt examples— instil into them licentious errors—ridicule their serious resolutions and virtuous reformations; and after they have escaped the corin ptions of the worl(1, entangle them again therein, we offend Christ’s little ones. And when we thus sin against the brethren we sin against Christ.

5. Our contempt of the weak appears in the neglect of the duties which we owe them. Benevolence is not a negative virtue. it includes the performance of positive duties; and the omission of these, is despising Christ’s little ones and a violation of christian love, as well as direct injuries. We are to strengthen weak hands—confirm feeble knees—make straight paths for lame feet, that they may not be turned out of the way, but rather be healed. We are to encourage hopeful beginnings in the weak and young, and animate them to persevere in their virtuous purposes. We are to instruct the ignorant—establish the wavering—reclaim the wandering——reprove the offending—warn the incautious—and guard time defenceless. Inattention to these christian duties discovers a contempt of our brethren and a disregard to the laws of Christ, as well as real injuries. We are required to exhort one another— to rebuke our brother and not suffer sin upon him—to deliver those who are drawn unto death.

Christian love will operate not merely to restrain us from laying stumbling blocks before the weak and the blind, but excite us to remove stumbling blocks out of their way.

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Having considered the caution of our Saviour against despising his little ones, let us,

III. Attend to the reason of this caution—In heaven their angels do always behold the face of my Father who is in heaven.

As there are evil spirits who roam about, seeking whom they may destroy, so we are assured from revelation, there are innumerable multitudes of pure and benevolent spirits who are sent forth to minister to the heirs of salvation. And our Saviour here teaches us, that those little ones who believe in him, are the special and immediate charge of angels. They are called their angels, to signify their particular care for such. In what ways angels administer to them it may be difficult for us to determine, but of the fact there can be no doubt, since it is so plainly and frequently asserted in revelation. They may be employed in defending feeble saints and little ones against the assaults of evil spirits—in guarding them from dangers and snares—in watching them while they sleep, and in protecting them in their common employments.

Nor can we say, how often, seasonable thoughts and wholesome counsels may be suggested by their friendly influence. If we believe that evil spirits have power to work in the children of disobedience, and to molest the minds of good men by wicked suggestions, we must believe that angels have as much power to infuse wholesome meditations, and to aid and strengthen virtuous resolutions.

But what seems more especially to be intended in time text, is their attention to the injuries which Christ’s feeble disciples receive, and the information which they carry to heaven against those, who despise and offend these little ones. Not that God needs information from any ; for his eyes are on all his creatures. But to impress us with a deeper sense of the danger of offending them, Christ represents the angels as watching around them, and flying to heaven with the report of every thing they suffer.

The angels are often, in scripture, represented as witnesses of our conduct. The apostle therefore charges Timothy to fidelity in his office, in the presence of the elect angels.

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Christ says, " In heaven their angels do always behold the face of my Father." But if they are always in heaven, how do they watch over and minister to Christ’s little ones here on earth? Can they be in heaven and on earth at the same time ?—But can we say where heaven is? Need we suppose that it is only in some distant part of the universe? If the happiness of angels and saints consists in the view and contemplation of God’s glory—in the sense and enjoyment of his favour—in attending his worship and doing his will, may not heaven be in one place as well as another? God’s presence fills the universe. It is confined to no part of the creation—to no part of boundless space. Wherever he is pleased to manifest his glory and favor to his rational creatures, there he makes a heaven to them. The angels, then, may be said to behold the face of God in heaven, even while they are ministering to saints on earth. It is heaven to them to do his will and serve the interests of his kingdom. It is heaven to them to exercise their benevolence in promoting the happiness of the meanest and humblest believers here below. Did the heavenly host lose any part of their happiness—was their pleasure and enjoyment in any degree suspended, when they visited the shepherds in the field, and sang glory to God in the highest, peace on earth and good will to men? Or when they sang together and shouted for joy at the first creation of the world? Is it not from the contemplation of God’s works of power, wisdom and grace, that their knowledge is improved, their devotion kindled, and their joy and admiration raised to the highest elevation? Angels are indeed said to come from heaven, when they execute particular commissions in this world, and return to heaven, when they have finished their services. So also God himself is said to come down, and to return again to his place. But such phrases, as they respect God, are only figurative, and used in accommodation to human language and conception. As they respect angels, they are used, not to express a real change of place, but rather the accomplishment of their errand. When the angels are said to come to the shepherds, and to go away from them into heaven, their appearance and disappearance are all that is intended. They might be near them

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before, and near them still; but now their errand was executed, their song was finished, and the visible glory withdrawn.

How grand and solemn is the thought, that we dwell in the midst of spirits—that we are daily surrounded with angels—that we continually mingle with those wonderful beings, though they are invisible to us! While we dwell in clay, our sight is too dim to perceive the company that we are in. Should the curtain be withdrawn, and our eyes enlightened, how should we be surprised, to find where we are, and whom we are among.

When the Syrians compassed the city of Dothan, where Elisha was, that they might take the prophet; his servant, seeing time host which surrounded them, exclaimed, "Alas, my master, how shall we do ?" The prophet answered, "Fear not, there are more with us, than with them." And Elisha prayed, Lord, open his eyes that he may see. And the Lord opened the young man’s eyes and he saw. And behold the mountain was full of horses and chariots of fire round about Elisha. When his eyes were opened, he beheld a numerous guard of angels, surrounding the prophet to protect him from his enemies.

The situation of the good man is, doubtless, still the same. Those ministering spirits, which are sent forth to minister to the heirs of salvation, faithfully attend their charge; and when the christian drops his mantle of clay, and sees with other eyes, he will, like the prophet’s servant, see these heavenly beings around him. The angel of the Lord encampeth around them who fear him. These friendly spirits attend the dying beds of the saints, receive their departing souls, and convey them to the paradise of God.

Now, if the angels, those dignified and exalted beings, disdain not to minister to the meanest saints, even to Christ’s little ones, shall we despise them ? If they guard and defend the just, shall we dare to injure them ? If they lead and support the tottering steps of the weak and young, shall we presume to throw blocks in their way ? If they attend upon them, can we innocently neglect them? How insolent is that pride of man, which despises the saints for the poverty of their condition, the weakness of their powers, the disadvantages of their education, or the infirmities of

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their body, when angels make them, on these accounts, their more immediate care.

If they attend the saints, they will observe the injuries and offences which we offer them. They will behold our pride and insolence with displeasure. If they have immediate access to God, and are always admitted to his face, they can carry to him their complaints against us. Let us not dare then to despise or offend one of Christ’s little ones, lest, as one expresses it, "we provoke those mighty spirits to sue out and execute some commission of vengeance upon us." To such a case may be applied God’s warning to Israel. I send my angel before thee—beware of him

—provoke him not—for he will not pardon your transgressions. No conduct of ours can be more provoking to those kind and benevolent spirits, than our offending and despising those little ones, of whom they have taken the charge, and for whose safety they daily watch.

What mighty encouragement have the young, the tender, the weak, and new beginners in religion, to persevere in their virtuous course, against all the difficulties and dangers which may threaten them. Christ has made you so much the objects of his care, that he sends his angels to attend you. While they minister to the heirs of salvation in general, they exercise a more special watch over you. In proportion as you are more weak, you enjoy a more immediate defence. When you are weak, then you are strong. Let your enemies be ever so numerous, there are more with you, than against you.

How circumspect should we be in all our walk, since so many eyes are upon us. Not the eyes of men only; they see but few of our actions: the eyes of superior beings—beings of more perfect knowledge than the wisest, and of higher purity than the purest. Of the sons of men.

Little do we realize the state which we are in. How watchful are eve of our behaviour in the presence of those whom we revere. How careless in other company. But if we are always in the company of those holy angels, who are full of eyes, what manner of persons ought we to be ? Where is the place, and what is the company, in which we can safely, or decently indulge in folly and

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vice, in levity, wantonness and impiety? Can we sin with boldness, when ten thousand eyes are upon us, and when multitudes of angels are looking at us with indignation and astonishment?

Viewing ourselves thus surrounded with strict observers—thus acting under the eye of innumerable spectators, let us conduct with the dignity of christians—with the caution of probationers—with the purity of those who expect to be made equal to angels.

If the presence of angels is an argument of weight, a more solemn argument still, is the presence of the Deity, to induce us to be holy in all manner of conversation. He seeth not as man seeth, nor as angels see. His eyes not only penetrate the curtains of our chamber, but reach the inmost recesses of the heart. No thought is hidden from him, and he will bring every work into judgment with every secret thing.

Let us act as under the eye of Him who searcheth all hearts, and knoweth all the imaginations of the thoughts; who will bring to light the hidden things of darkness, and make manifest the counsels of the heart. And believing that we must all stand before the judgment seat of Christ, and every one of us must give an account of himself to God, let us not judge or set at nought our brother; but judge this rather, that no man put a stumbling block, or occasion to fall, in his brother’s way.

Let us hear, in a word, the conclusion of the whole matter. Fear God and keep his commandments, for this is the whole duty of man.

A PLEA

FOR THE

AT

BY

VICE PRESIDENT OF THE COLLEGE OF NEW JERSEY

TRENTON

PRINTED BY GEORGE SHERMAN

1821

The following Discourse was delivered before the Presbytery of New Brunswick, at their meeting in Trenton, on the sixth day of October, 1818. Neither at that time, nor at any time since, until within a few days past, had the author the most distant thought of publishing it. He was soon apprized, indeed, that he had given offence. This he regretted, because he had not designed it, and because he wished to do good and not evil, to promote peace and not discord, whenever it should be his lot to address his fellow sinners from the pulpit. He suffered, however, the harsh remarks which were made by some ignorantly: by others, perhaps, not in the spirit of genuine charity, to pass altogether unnoticed: supposing that time would speedily consign the whole matter to oblivion. In this exhortation he has
been disappointed. He has been recently informed, that many things, not exactly according knowledge or truth, continue to be said to his disadvantage and that he is still labouring under certain imputations and charges grounded, as he believes, on a misapprehension or on a misrepresentation of expressions then employed, or opinions then uttered. This, however, would be a matter of but little moment to himself or others, were it not that truths and principles of real importance and general interest are usually somewhat involved in the sentence pronounced on their advocate and defender. He thinks, therefore, that he had better submit the discourse, with all its imperfections, to the candid scrutiny of the public or, at least, few friends who have manifested some little anxious curiosity about it, than to suffer it any longer to be spoken of from the report of those how have seen fit so entirely to mistake and misstate its character. He wished that those who choose to censure may have before their eyes correct data on which to rest their statements; and to judge for themselves.

He now presents the whole performance to the public precisely as he pronounced it: without the alteration, or omission, or addition of a single word, syllable, or letter. And he does so, that it may not be even pretended, that the discourse as printed is a different thing from the one delivered. He pledges his veracity for the correctness of this declaration. And what is more, he is able to prove it. For the sentiments expressed, he holds himself fully responsible.

The above is a part of the advertisement prefixed to the first edition which was published in July last. The author, not considering himself any longer bound by the strict letter of the pledge then given, has made two or three slight verbal alterations in the present edition. He published at first in self defence. He published again :—and he publishes now, with the hope of aiding the noble institution, whose cause he has, with some portion of zeal essayed to espouse. This Plea will be sent abroad on a begging tour for the Theological Seminary. Should it fall into the hands of any disposed to contribute, though but the widows mite, their donations will be thankfully received: and they will enjoy the satisfaction of knowing that the present and all future generations will reap the benefits of their charity. The proceeds arising from the sale of the Plea, should any copies be sold, shall be added to the funds of the Seminary. And those to whom the Plea may be given will judge whether or not they can put to better interest a small portion of their abundance than by lending it to the Lord for the building up the waste places of Zion, and for the pulling down of the strong holds of the enemy, through the instrumentality of a learned, zealous and faithful ministry, which this Seminary is intended to furnish and which it is eminently calculated to furnish ;—and which it will not fail to furnish, if suitably fostered and liberally patronised.

EXODUS, CHAP. XXXV. VER. 21, 29.

And Moses gave commandment, and they caused it to be proclaimed saying ,let neither man or woman make any more work for the offering of the sanctuary. So the people were restrained from bringing.

THE Bible warns us to beware of the world —not to be too much involved in its cares, pursuits, and interests :—not to make it our idol, our trust, our, chief goal: but, to use it so as not to abuse it :—thankfully to employ such portion of its good things as may to our lot in works of charity and mercy; of humanity and religion, and with our condition, whatever it may be, to be contented :—to be diligent in business, and yet not to be over anxious about what we shall eat or drink, or wherewithal we shall be clothed.

Some preachers or the gospel in their zeal, it is apprehended, occasionally transcend the scriptural limits in their denunciations of the world and in their warnings against it. It would seem as if their remarks frequently implied a censure on the ordinary industry and enterprise of men in worldly business, as if it were, vanity, and folly, and sin, to be industrious, prudent, and economical to such a degree as to accumulate property beyond the supply of present wants. Now, if we take a very slight view of the actual state of society around us, we shall find that temperance, sobriety, justice, liberality, and all the virtues are more prevalent among the industrious, thrifty, money making class of our citizens, than among any or all others. And of course, that this description of the community is decidedly the best.

To support one’s family; to educate one’s children; to make provision for old age; for sickness, for casualties or adverse dispensations of providence; to acquire the means of assisting the neccessitous, of supporting the gospel; of promoting all beneficial, charitable, and religious institutions and enterprises, are lawful incentives to strive by honest industry to obtain so much of this world’s treasures as will suffice for these important purposes. Thus far I may safely go. But where precisely to stop, is not so easy to decide. That there must ever be great diversity in the conditions of men, as regards external circumstances, none, I will presume, will question. With the same motives therefore to exertion in all there will be various and extremely dissimilar results arising from the different degrees of intelligence, enterprise, perseverance, skill., management, and (what is commonly styled) good fortune, with they undertake and prosecute their several schemes for the attainment of wealth It is impossible then to fix the exact boundaries at which they ought to desist; since it is manifest that they are not to come out equal in the race whatever may he their desires, and pains, and efforts.

One thing however, in the way of limitation, I think I may be warranted in laying down; and that is, that it is inconsistent with the precepts of religion for a man to seek to accumulate property for selfish purposes merely, or to such an extent as to, render his children independent; or, in other words, to leave them so much wealth as to enable them to live luxuriously without any species of employment, or care, or industry on their part. And this limitation in the pursuit of riches is pointed out by sound wisdom and human policy, as good and reasonable. Universal experience demonstrates that it is dangerous to pass it, and likely to defeat the very end which the avaricious and ambitious themselves have in view in amassing wealth ; which generally is, to secure ease, and affluence, and honour to their posterity. The heir very frequently squanders foolishly the treasures laid up by industry and frugality. But without dwelling longer on these matters, I remark, that as there are very few persons in this part of our country who are likely to reach this extravagant height of fortune, so it is the less necessary to caution men against it. I leave my hearers therefore, undisturbed in their various pursuits, provided they be honest, and provided they do not rnake a god of the world, and bid them be diligent in business, and to grow moderately rich if they can.

I am now going to tell them what to do with their; money when they get it.

They are not to spend it for their own gratification :—not to pamper lust, or pride, or vanity:—not to encourage idle em and dissipation among their children, but for a thousand useful and benevolent purposes. A few of which I will briefly mention.

1. Every man, blessed with the means, is under as much obligation to render assistance to a poor suffering neighbor as he is to pay a just debt. The indigent and the wretched have claims on his property, which, if he refuse to satisfy, he is condemned by the law of God, as much as if he were to defraud them of their Wages.

2. He is bound, according to his ability, to contribute to the support of the gospel in his own vicinity: to aid in building, and in keeping in good repair, a church, or house for public worship, which will accommodate all time people, rich and poor, within a particular district and to contribute liberally towards the maintenance of a respectable minister of the gospel. And here, in passing, I shall take the liberty to observe, that very few men seem to entertain any just idea at all about this matter of supporting a pastor. There is not one clergyman of twenty in our country who receives au adequate pecuniary support from his congregation. In proof of this assertion, I appeal to the fact, that so many are obliged to keep schools, to labour on farms, to take boarders, or to resort to some other occupation in order to add a trifle to the scanty pittance allowed them by their people.

Correct sentiments are not generally entertained on this subject. Men seem to forget that a clergyman has wants precisely the same nature with their own. That himself and family must be fed amid clothed, and his children educated. That it is just as much his duty, as it is the duty of any christian, to provide for the future.

But besides the ordinary demands for money to which he is subject equally with other men, there are some specialties in his case which render a larger provision necessary for him. Every clergyman, for instance, ought to be enabled to own a valuable library, or else every congregation ought to collect a public library for the use of both pastor and people. And ten thousand dollars would be a sum small enough for any wealthy congregation to expend on this object. Such a sum, or even one much larger, might ho raised by a rich congregation in the space of a very few years, without burthening an individual. But if it were done within fifty or an hundred years, by small annual appropriations, still the object would be ultimately attained. And no congregation is so poor but that it might furnish a small sum annually for this purpose ;—say twenty, thirty, fifty, or a hundred dollars. Such a sum judiciously expended would in time procure a very valuable collection of books for the mutual benefit of pastor and flock. The advantages of such a system are too obvious to require specification.

A minister of the gospel ought to be freed, as far as practicable_, from worldly cares and pursuits. He ought to be distinguished for liberality and hospitality. He ought to have it in his power to set an example to his flock in these respects. To give to all public, charitable, and religious institutions handsomely and munificently. In a word, to be the almoner of his people. This he cannot be without a suitable revenue. And it often happens that a clergyman is charged with meanness, because he is obliged to economize rigidly; to live coarsely; and to make use of every honest means to get along: or, what is the truth, his people are covetous, and withhold from him a decent allowance for his services. I might say a great deal on this subject, and without

imputation being an interested party. I wish that it may be honestly canvassed and thoroughly understood by all the good people of our land.

3. There are various other objects which have claims on the purses of the rich, and all in proportion to the means with which Providence favoured them. Some of these are nearer at hand, others more remote. Such as schools, especially charity and Sunday schools for the education of the poor. Missionary, Tract, and Bible Societies: and in general, all institutions which have for their object, the temporal, moral, spiritual, and eternal welfare of our fellow men.

4. But the object to which I design principally to invite your most serious attention at this time, and for which I have selected my text, by way of accommodation, is the Theological Seminary lately established by the Supreme judicatory of our church; —which is yet almost struggling for existence.

The want of such an institution had long been perceived and lamented by the wisest and most, enlightened christians in our country. The difficulties which were anticipated, were of so formidable a character, as for years to deter the boldest spirits from venturing to exert themselves, agreeably to their wishes, for its establishment. At length the attempt was made. And its incipient progress and prosperity have been such as to cheer the hearts of all the genuine friends of enlightened piety throughout our land. The corner-stone has been laid amidst many discouraging embarrassments; but consecrated by the prayers and the faith of the few who could look beyond these momentary obstacles to that never failing source whence originates every wise and truly benevolent plan, and from which alone adequate and seasonable support can be confidently expected.

Yes, brethren, the great Head of the church was appealed to and most humbly invoked to preside over and to direct the destinies of this school of the prophets. And we firmly believe, whatever may be the apparently adverse trials and occurrences which it may be doomed to sustain, that it will eventually triumph over them all. Whether the present generation shall have the honour of completing the glorious work or not: it will be completed. It will find friends and advocates and supporters somewhere and at some period. We entertain no fears about the event. But we feel for the reputation of the age in which we live: and particularly for the section of the church in which it has been located. We do not wish that posterity should rise up and condemn the lukewarmness and illiberality of their fathers. We do not wish that the christian world, should, as present spectators, be permitted to wonder at and to censure the apathy and indifference of their brethren in the immediate vicinity of this infant seminary so successfully commenced: but which may be left for years to struggle hard before it reaches the maturity and vigour of manhood. It was not so in the time of Moses when commanded to build a tabernacle for Jehovah. The people brought gifts till they were forbidden to bring any more.

Now let us inquire into the nature and object, advantages and disadvantages, of this seminary.

The object, as you know, is to educate and qualify young men for the work of the gospel ministry.

The importance of this object will not be questioned, except by those who either openly or secretly disbelieve or disregard the gospel. Or by those who are weak enough to imagine that ministers need no education: that the gospel is to be propagated by miracle, or what is the same thing, that men are to be called and specially inspired by the Holy Ghost for this office. Or by those who suppose that the old way of studying for a short time with a retired pastor, is the best way.

The experience of eighteen centuries ought to he sufficient to convince the world, or at least the intelligent christian world, that religion cannot be inculcated by ignorance : that knowledge of no kind is intuitive or innate : that it cannot he acquired but by a course of study and application under such teachers and with such helps as are adequate to its attainment. That nothing great or good is ever effected without pains and industry : or, in other words, without resorting to the means naturally adapted to the production of the end. No man is expected to excel in any mechanical employment ; in any literary or scientific pursuit; in any worldly business; in any honourable or lucrative profession; without previously serving an apprenticeship, or submitting to a proper course of discipline and preparatory study.

Who, for instance, would think of asking an ignorant peasant to construct a watch or a telescope: to explain the properties of -the circle, of light, or of colours: to calculate an eclipse to, unfold the mysteries of the planetary system, to defend his property character or life, in a civil court: to prescribe for him in sickness: to amputate a limb, or to perform any one important service out of his ordinary sphere? By what kind of process then can such a man be deemed suddenly qualified to officiate in that must awful, momentous, and deeply interesting of all human concerns? To explain the mysteries of religion; to become a spiritual guide to the ignorant, the perverse, and the perishing? To inculcate the sublime doctrines of the gospel: to serve at the altar of Jehovah: to be the ambassador of the King of kings: a minister of reconciliation: a defender of the faith: a physician of souls, an advocate for the truth in opposition to the arts, the cunning, the malice, and the learning of the world?

How was it under the ancient dispensation—under the Jewish theocracy? Did the Deity thus judge and thus ordain? Were the priests and prophets thus suddenly distinguished and elevated? Were they selected for the service of the altar and the temple from the rude, ignorant, inexperienced mass of the people? How was it in our Savour’s time? What does his own example teach us? Did he not himself conform to the established Jewish usage, by abstaining from his public ministry till he had attained the mature age of thirty? Did he not instruct his own disciples patiently and perseveringly. for several years before commissioned them to go forth as teachers of others: and then, not without the extraordinary power of working miracles and the extraordinary illumination and aid of the Holy Spirit, who, in every emergency, supplied the defect of natural talent and of education; so that they could speak any language and enter the lists against every subtle adversary? Could the candidates or the sacred office, at the present day, be favoured by the immediate instructions of Him who spake as never man spake: could they for a length of time equal to that enjoyed by the first preachers of the gospel, sit under the heavenly voice and wisdom of the great Master of assemblies, and then like them go forth into the harvest with time same extraordinary and miraculous gifts. and under the same divine guidance and assistance, we might safely cease any further concern about the matter. We might then leave the work of religion, and preaching, mid salvation, in the hands of God, and wait to see him accomplish his own purposes in the way which seemeth good in his sight.

Now multitudes seem to imagine, or affect to imagine, that as thy apostles were generally plain, unlettered men, so would it be better to let such men now assume the sacred office and trust to the same extraordinary aid. This sort of reasoning often serves as a very convenient plea to withhold all countenance and support from any system which is likely to make a demand on the purse of the selfish and avaricious. The fact is, men generally love their gold so much more than they love their souls, that any shadow of excuse is eagerly seized to satisfy their consciences and to justify their conduct. And if they can but conscientiously refuse a dollar to the cause of religion, they are content; without too nicely scrutinizing the ground on which they presume so conscientiously and comfortably to decide and to act. This is one of those subjects in regard to which a very convenient latitude is, as it were by common consent, conceded to conscience. And men’s consciences are often found to be very happily moulded to the accommodation of their ruling passion.

There are some entire sects of christians whose creed and practice seem to have originated from the secret attachment of the heart to the world: and who therefore very cheerfully relinquish to the divine Spirit the bother and expense of maintaining and propagating the benevolent principles of the gospel. Thieve are not a few individuals of the same stamp among all denominations of christians; and in our own, it is believed, maybe found a goodly number of the same cold-hearted, mammon loving cast, who grudge every farthing they are constrained to give, and who never do give, but as if they were giving alms to a sturdy beggar, rather to get rid of his importunity than from any desire to assist him, or from any conviction that he deserves assistance.

I am aware that some notions are prevalent in our country which perhaps do not obtain to the same extent in any other ; and which may account, in a small degree, for this seeming anomaly. It is fashionable to believe that learning is a dangerous thing in any hands That the people can be better served without it than with it. That public offices can be more safely, and advantageously filled by plain honest men than by learned men. And hence it often happens that artful intriguing men, without wisdom or principle, are elevated by a deceived people to stations from which the prudent, modest, intelligent, unambitious and worthiest citizens are excluded. I shall not comment on this fact. If this abuse be inseparable from our peculiar political institutions, we must submit to it. We must take the evil with the good. For well persuaded am I that we could not make a change in these respects for the better. And certainly no nation on earth has half the reason to be satisfied with its government and laws, and with the general administration of then, that we have. Let it not be supposed then that I reflect on the political establishments of my country.

The general prejudice against learning at which I have just hinted, may account in part for the

indifference manifested towards learned clergymen; and to every plan for the education of

youth for the ministry. Glad, however, would I be to be convinced that it might be wholly

resolved into this general prejudice. But I am persuaded that the evil lies deeper. That it

springs from indifference and opposition to the religion of Jesus. This too for many years has

been a very popular sentiment throughout christendom. There has long been much avowed,

and there is still much secret infidelity in the world. And although open hostility to the gospel

has, in a great measure, ceased, yet the spirit of the monster is still lurking amongst us. It is

under a degree of prudential restraint. Or it has assumed other forms, and operates in a

different mode. Men, by a sort of tacit compact, have agreed to let religion, and religious men,

and religious institutions alone. Or else, under the guise of the name, have ventured to efface

its peculiar discriminating features, and to mould it into a form very little, at all, differing

from the system advocated by its opponents.

But, brethren, allow me to appeal to facts. What says the history of the christian church? Go toits commencement. Examine the qualifications of its original founders. We have already hinted at their peculiar and distinguishing advantages and prerogatives: such as have never since been enjoyed or possessed. Who succeeded them? Men of the greatest learning then in the world. Men of whom the world was unworthy. Men who could put all Grecian and all Roman to the blush:---who could meet the aged philosopher and the wily sophists on their own ground: Clemens, Ignatius, Polycarp, Justin, Irenaeus, Tertullian,Origen, Cyprian, Eusebius, Athanasius, Basil, Chrysostom, Lactantius, Ambrose, Jerome, Augustine, and a host of mnartyrs and fathers to numerous to mention.

When learning declined, religion degenerated. When learning had vanished, religion was nearly extinct. When letters revived, religion again flourished and assumed a purer form.

Who were the first to discover, expose, refute, condemn, and demolish the papal errors and the papal tyranny? Who, but the men of the largest minds and the greatest learning? Need I name Wickliffe, Huss, Jerome of Prague, Luther, Melanchthon, Calvin, Latimer, Ridley, Cranmer, Knox, and a hundred others, as eminent for literature as religion ; for integrity and courage as for zeal and ardour in the cause of truth ; who nobly dared to stern the torrent which had nearly deluged the christian world, and nearly buried in ruins the whole christian fabrick?

Shall I trace the progress of religion from that bright epoch when the Sun of the Reformation first rose above the horizon and began to dispel the darkness of a long dismal night which seemed to threaten an endless duration down to the present time? What is the character of the men who have laboured in the field and on the battle-ground with most efficiency and success? Who have written books, and thundered in the pulpit, with argument and eloquence irresistible and overwhelming? Were they not the most acute, best disciplined, most profoundly erudite of the ages in which they flourished? Shall I come nearer to your own times and to your own doors? Shall I invoke the spirits of a Hammond, a Chillingworth, a Charnnok, an Owen, a Baxter, a Flavel, a Stillingfleet, a Tillotson, an Eliot, a Swartz, a John, an Edwards, a Davies, a Horsley, a Porteus, a Buchanan, a Witherspoon, a Martyn?—but the catalogue would be endless.

The history of christianity is a triumphant refutation of the heresy and the slander that learning is unnecessary, or that it is unfriendly to genuine religion, it exhibits proof most positive that without learning nothing has been or could have been effected. That zeal without knowledge leads to fanaticism, to error, to superstition, to enthusiasm:—to abuses and heresies the most absurd and abminable.

On this topick I might indulge in a variety of illustration from facts. I could summon your attention to a thousand mournful evidences of the danger of suffering self-sufficient aspiring ignorance to obtrude itself into the direction and government of the church. But the limits of a discourse forbid my enlarging.

Allowing then the necessity of a good education, in conjunction with ardent and undissembled piety, as a necessary qualification for the gospel ministry; I ask where, or how, is this education to be acquired? Do you reply, by resorting to some respectable clergyman in private? But is not every parochial minister sufficiently burthened already with the numerous and arduous duties of his station?: without superadding the still more difficult and responsible office of preparing and training up young men for the holy ministry ? Who has leisure for this task ? Who has the qualifications for it ;—I mean, in addition to his pastoral duties ? Who has the books and all that array of helps with which every active inquisitive youth ought to be abundantly furnished during the period of his novitiate anti apprenticeship?

But is it necessary, at the present day, to contrast the benefits of a public with those of a private education ? Is not the former mode universally adopted for every other purpose:—for the classics, for science, for Law, for medicine, for commerce, and politics?

This question, it is believed, was first agitated and formally discussed by Quinctilian when treating on the most suitable discipline for accomplishing an orator; and by him decided in favor of a publick education. I shall not take up your time in stating the arguments in favor of each of these modes. But only observe, that if a publick education be judged the most eligible for all the secular professions and pursuits of life: which seems to be the case from the fact that, in ninety-nine instances out of a hundred, it is preferred I would like to be informed why the student of theology should be an exception to the general rule ;—why he should study in private rather than those who are prosecuting other studies? Is there more danger that his morals or his piety will be corrupted than of theirs? Is he more likely to be seduced by bad company than other youth?

All boys, from infancy to manhood through the several gradations of schools, academies, and colleges, are educated in publick. Every candidate, for the ministry has been thus educated during the earlier part of his course,. and is generally required to produce the testimonials of his having been so, previously to his being permitted to enter upon the study of divinity. Shall then young men, between the ages of eighteen and twenty-five who have gone safely through the ordeal of our publick institutions at a tenderer age., being surrounded with vitious companions, and beset by a thousand temptations, be thought to be exposed imminent and extraordinary dangers, when, at a mature and more experienced age, they shall attempt to prosecute a course of theological study in company with none but the serious and the pious, or those reputed to be so? Where is the hazard to morals and religion under such circumstances :—in such a place :—engaged in such pursuits:— here the teachers are pious :—where the pupils are pious :—where every subject of investigation and discussion is connected with piety :—where, in a word, every thing tends to remind them of duty and to inspire them with devotion ?

Is religion, let me ask, a selfish, solitary thing? Was it intend for the cell or the cloister: the desert or the forest ? Where must it flourish, if it flourish at all ? Where must its active energies, its benevolent sympathies, its enlarged views, its purifying principles, be exhibited and exerted, if not in the world :—on the public stage of life and business ; and I may add, of vanity and ignorance., of crime and wretchedness? how is a young man to be qualified for such a scene ? By spending his youth in the vale of retirement; occupied in lonely study; in secret devotion; away from the solicitations of worldly men and worldly objects; and then suddenly to be ushered into the midst of the world destitute of any acquaintance with it? Is there any knowledge after all of more importance to a clergyman than a knowledge of the world :---of men and manners?

A publick seminary has been justly styled the world in miniature. Here is usually assembled a variety of characters and dispositions: and much may be learned by a constant intercourse with them. One’s own asperities are worn off by attrition with his companions. His natural arrogance, pride, vanity, self-sufficiency, are curbed, restrained, eradicated; or, at least, deprived of their most prominent and odious features. Here he finds his proper level. His talents are elicited and expanded by a generous collision and emulation with his fellow students. A spirit of brotherly love, charity, liberality, harmony, is cherished and cultivated. Acquaintances are formed and friendships cemented which will be highly beneficial to the church at large ; grateful to the parties : and durable as life. A spirit of unity and fraternal affection will pervade the bosoms, not merely of fellow students towards each other, arising from personal acquantence and causal association; but the same spirit will be strongly felt by all the pupils of the same institution at whatever period they may issue from it, or wherever they may be located.

Hence will result a great and permanent good. Hundreds of ministers will, in a few years be established in various parts of our country, who will see eye to eye: who will harmonize in sentiment: who—will understand by orthodoxy the same system of doctrine: and therefore be free from the jealousy, suspicion, misapprehmension₉ and bigotry which now keep asunder so many brethren of the same family, and prevent their cordial co-operation in the common cause of religion and truth. I therefore hail the establishment of the Theological Seminary as a public nursery for the church. As affording within its hallowed walls the best aids, the greatest facilities, the strongest incentives to industry and piety. As calculated most effectually to bring to the test the piety, prudence, talents, and attainments of the candidate, before he is permitted to appear in public, to the disgrace, it may be of the cause which he professes to espouse. For it may be assumed that the young man who shall, in the course of his studies in our seminary, appear grossly deficient in any of these requisites, is unfit for the sacred work and ought not to be suffered to engage in it. Here is another advantage of the most important kind to be derived from the seminary which the church could not expect from any private system whatever :—The advantage of judging from a young man’s carriage and deportment, from his habits, his social intercourse, his daily conversation, his literary and devotional performances, whether he is likely to prove useful to the church, and also in what particular sphere he may be most useful. Here his real character will be developed. Those latent springs of action, those dominant dispositions in private, might long be concealed from his intimate friends, and perhaps even from himself, will display themselves in such a manner as to prove to his teachers and fellow students, his fitness or unfitness for the holy ministry. And I repeat, that there is incomparably less danger of the church’s being deceived with regard to her candidates while under a course of public discipline than could exist on any other plan.

In confirmation of my argument, were it worth while to argue the matter any further, I might summon before you the great mass of eminent christian divines who have ever laboured in the church,—in the old world and in the new,—for they are all the dead or the living witnesses of the beneficial influence of a public education. In every college and university of Europe there has ever been a faculty, or professorships, of Theology. And in those great schools or rather communities, were trained the martyrs and reformers, the pastors and missionaries, whose names will be precious in the churches, till time shall be no longer; and who will shine as bright stars in the firmament forever and ever. The most of those institutions in fact, owe their existence and celebrity exclusively to the clergy: and theology was once the primary object of study in them. Our own college*[ The College of New-Jersey.] too was established on the same plan and with the same great end principally in view. It was the church of Christ that its own founders mainly looked to when they invoked the God of Heaven to second their feeble efforts in its behalf, and preside over its destinies. It too has had its professors of Theology and the American church will long acknowledge her obligations to her labors and to the labors of her pupils. But now this sacred department is transferred forever to the sister seminary; and the whole Presbyterian Church in our land is solemnly pledged to support it.

I cannot however dismiss this topic without a word or two more in reply to the commonplace objection which is so often advanced against the seminary. It is whispered in every corner, and by a hundred tongues, whenever the seminary is pointed at or spoken of, that it is a dangerous innovation ;—a piece. of extravagance;—that the edifice is quite too large, too expensive, too elegant; better calculated to make mere scholars and fine gentlemen than hardy soldiers of the cross. Then it is usually added, that a more secluded,, private, frugal course of instruction and of living, would be much more likely to foster a spirit of humility and industry; of meekness, patience, temperance and devotion; of enlightened views on religious subjects, and of all those peculiar graces and qualifications without which, the greatest attainments in literature are useless or detrimental. Or, in plainer terms, that it would be much better for a young man who wishes to become a minister of the gospel, to go to some worthy, retired pastor in the country: assist him in teaching his school or ploughing his field, and receive from him in return for such aid In reading .Hopkins or Ridgley, as the good man may find leisure or inclination to afford him.

In making this homely statement, I wish to be distinctly understood as not intending the slightest disrespect to any class, or any individuals of the clergy.—But merely to give you the plain english of the objection; or rather of the substitute which some of our wise men propose and laud as preferable to any theological college..

Their whole scheme however, I hesitate not to denounce as unsupported by reason or by fact; as alike illiberal and absurd. I maintain fearlessly, though not obstinately or fiercely, that the legitimate tendency of all private education, and especially of a system so contracted as the one just supposed, is, to cherish pride; to confirm prejudice ; to restrain a spirit of liberal inquiry ; to contract the mind; to concentrate its views to a few objects; to lead it into a narrow, partial track ; to mould it into the shape and tinge it with the complexion of the master. I do not say that these effects will always result; for a naturally vigorous, independent spirit will break, the strongest fetters and rise superior to any disadvantages; but that such a system is calculated to produce them and most frequently produce them. Hence you will generally find a young man thus brought up, thinking on all subjects, on which he thinks at all, just as he has been taught to think. His master’s dogmas and peculiarities become his own. He is perfectly satisfied with his attainments, because they are as extensive as those of his venerated instructor, who is at once his model and the standard by which he measures theological wisdom and orthodoxy. He has never been brought into contact with his equals. His strength has never been put to the trial, and hence he flatters himself that none are his superiors. With a little smattering of letters and with abundant self-conmplacency, he marches forth as a candidate among the vacant churches, speedily procures a charge, settles down among a people not calculated perhaps by their own superior intelligence to give him any hint that he is not a perfect Solomon and thus he continues through life the same opinionated, self—important, dogmatical bigoted creature, that he was at the beginning. Study is dispensed with, either because he has never learned how to study and acquired a taste for it, or because he imagines he knows enough already. Hence, as he grows in years, he grows in dullness ; affects to despise learning and most conscientiously opposes every liberal plan for its advancement. This may be a caricature, but it is a good likeness notwithstanding. And I doubt not that some of my hearers have seen more than one who has sat for the picture.

All such men of course will be hostile to the seminary. And one secret motive of their hostility which I have not yet stated; which they certainly never avow, and which they will not thank me for exposing, is jealousy! They are jealous of this new mode of making ministers. They are afraid of being eclipsed by their Juniors who shall come forth from this institution well furnished for their Master’s service. They imagine that themselves must sink in proportion as others rise. And rather than be subject to this mortification, they labour to prevent the growth of an evil which they so much dread. There is a great deal of real opposition from. this vile source, whether men are conscious of it or not.

But leaving these narrow-minded, jealous preachers of righteousness and charity to the quiet enjoyment of all the delights which the contemplation of their own plans and ideas must necessarily yield them :—I pass, in the second place, to other hostile hands; and to the consideration of other and more specious objections which are openly and boldly advanced against this school of the prophets.

2. One grand objection which a few respectable clergymen, and which the great mass of influential laymen urge, is, that the Theological Seminary is calculated to cherish a spirit of ambition and worldly grandeur. That it will become an engine of political power and ascendency. That it will impart too much weight and influence and consideration to the clergy. That they may in time prove dangerous enemies to the liberties of the state. That they ought therefore to be narrowly watched and strictly guarded.

There is something very plausible in all this. And the argument seems to derive countenance form history. I admit that the clergy, in former ages, has possessed and, in some countries, at the present day, do possess, powers wholly incompatible with the safety and well being of their fellow-citizens. That they form an imperium in imperio extremely dangerous to the natural and political rights of mankind. And this I am as bold in condemning as any other man can be. I am ready also without partiality, or affection, or reserve, to censure and to oppose every project or institution which has a natural tendency to such a state of things. A clerical hierarchy or priestly despotism shall never find an advocate or apologist in me. Did I believe that the Theological Seminary of our church could ever be perverted to the effecting of so unworthy a revolution in our ecclesiastical and political institutions; my voice should this day have been heard in its reprobation with the same honest freedom with which it is now feebly raised in its behalf. I am not swayed by party, nor sect, nor interest, nor profession in this matter. I address you as an American citizen who wishes equal privileges to all descriptions of his fellow citizens, without distinction of sect, or name, or character, or pursuit. I address you as a calm spectator of passing events: an unprejudiced observer of the state and progress of the seminary from its origin to this moment, without the slightest motive to conceal, warp, or disguise any matter respecting it. It is true, I address you as a minister of the everlasting gospel who devoutly prays that the benevolent religion of Jesus may more and more prevail, till every nation, and kindred, and people under heaven shall feel its power and obey its precepts: but without one particle of clannish or professional partiality. Were I a lawyer or a farmer, possessed of the same knowledge of facts, and convinced of the truth and importance of the christian system, I would avow the same opinions which I now utter. With this explicit declaration of my sentiments, it cannot be supposed that any sinister motives have biassed me in this concern.

Let us then candidly examine this mighty bulwark of the opposition :—this grand colossal argument : —this never-failing source of declamation and abuse :—this popular clamour so extensively raised against our school.

The only reason why the clergy once had any political ascendency, was, because religion was established by law.

But the constitution, laws, government and usages of our country give no preference to one system, sect, or creed over another. All religious denominations are equally protected by the law. While the law itself knows no religion. It recognizes no citizens in a no religious character. It matters not whether they be Jews, or Mohammedans, or Pagans, or Christians.

To what danger, do you think, the establishment of a seminary for the education of Jewish priests or rabbies, would expose the civil liberties of the people? Or what would be the danger if this were done by the; baptists, methodists, episcopalians, congregationalists, [ Footnote: All these in fact have Theological Seminaries----established either before or since the delivery of this discourse] or any other denomination of christians? Why then are the presbyterians so especially to be dreaded? Have you not found that a bishop, (a Diocesan, I mean,) who, in Europe is a powerful and wealthy lord, becomes in this country, a very quiet, and, except in spiritual matters, a very unimportant character?

In the state, he is as harmless, as powerless, as much a cipher, as the poorest itinerant exhorter in our country. If such be the fact in regard to episcopacy, which, in every country but our own, has been incorporated with the civil government and shared the temporal dominion with nobles and princes; what have we to dread from presbyterianism which is a pure democracy? A system of union and co-operation which has for its basis a perfect parity among the clergy: so that it is not possible for one ever to rise in rank above another? It has no tendency to aristocracy, much less to monarchy or despotism. How such men should ever dream of acquiring political power and consequence, I cannot conceive. To succeed in such a plan₉ it would be necessary to revolutionize the whole nation: to overturn the government: to destroy the constitution. Or, in other words, we must suppose a total change in public sentiment: we must suppose a vast majority of’ our citizens to have become zealous presbyterians, and blindly devoted to a set of ambitious, unprincipled presbyters: we must suppose the people to have become, not merely the passive subjects, but the active agents, in this work of their own subjugation. We must, in short, suppose a hundred other impossibilities in order to prepare the way far this dreaded monster to skew his strengths or to make the slightest impression on our political establishments.

The fears which men profess to entertain on this subject, so far as there is any, reality in them, are occasioned by the spectres and ghosts which the records of past enormities have conjured up in the imaginations of those who do not consider that the like enormities could not possibly exist in this country. It would be a thousand to one a more likely event that, within a given period, a Nero should sit quietly on an imperial throne erected on the ruins of the republick, than that any ecclesiastical body whatever should control the councils of the nation, or be incorporated with the popular authorities. I entertain no such apprehension.

So thoroughly guarded on this subject are the constitutions of some of the states, as to render the clergy ineligible to secular office of any kind.*[Footnote: The 39^th article of the constitution of the State of New York as established by the convention of 1777, is as follows, viz. "And whereas the ministers of the gospel are, by there profession dedicated to the service of God and the cure of souls ,and ought not to be diverted from the great duties of their functions; therefore no minister of the gospel, or any priest of any denomination whatsoever, shall at any time hereafter, under any pretense or description whatever, be eligible to, or capable of holding any civil or military office or place, within this state". !!! ] In such states the clergy might justly complain of being denied the common privileges of the meanest citizens :—of having a mark set upon them as a dangerous body:—of being, in a measure, disfranchised—of losing, by reason of their profession, the dearest right of free citizens, and which no others forfeit except by the grossest crimes. This is indeed a hardship; and an unparalleled anomaly in a free government.

In other states, the practice and usage of the people have as effectually excluded from civil office the minsters of the gospel as if they were naturally or legally disqualified. whether this has arisen from an illiberal jealousy of the clergy, or from the moderation and self-denial of the clergy themselves; I shall not stop to inquire. I do not wish the fact to be otherwise. The clergy might not in general to have any thing to do with political affairs. It would be incompatible with their sacred functions to suffer themselves to be elected to civil offices.

But while I could condemn the clergy on the one hand, were they to manifest a disposition unduly to seek after political distinctions ; I would as earnestly contend, on the other, for their rights in common with every other description of citizens ; and condemn as anti—republican the narrow policy which would formally, and by statute or prescription, deprive them of any natural or conventional prerogative.

Let all men be treated alike. Let them stand, or rise, or fall according to their deserts. Let the ministers of the gospel hold, in the eye of the law, time same place which is held by lawyers, physicians, merchants, farmers, and mechanics :—and no other, better or worse. Then will there be no ground or jealousy or complaint; and no danger to the community from the ambition or artifice of any.

Apply these principles to the case in question. Has not every class of citizens a right to provide for the welfare and education of its own members, provided they do not, interfere with the interests [or] comfort of any other class? Have we not in fact public schools and colleges of law, of medicine, of the arts; and of literature? And why should there not be schools of divinity? In this land of enlightened freedom and equal rights, who will say that the clergy may not make suitable provision for the reputable instruction of those destined to be attached to their own body and to become their successors in office? May not every sect and denomination do this? Even on the ground that they have their own interest mainly in view, they would be doing no more than all other men do. The pursuit of happiness, the acquisition and enjoyment of property, of honour and science, are guaranteed to all without distinction. And what tribunal has authority here to pronounce that the clergy alone shall be cut off from these pursuits and enjoyments? So much for the right, as men and citizens.

Now let us advance a step higher. Are the clergy then useless members of the community? I mean useless in a worldly and political sense. In order to answer this question, I might demand your answer to some other questions. Is morality useless to the community? Are good order, steady habits, temperance, chastity, good faith, honesty, kindness, integrity, benevolence, justice, obedience to parents and rulers, patience, forbearance:—are these useless ingredients in the body politick? Is learning useless? Are science and literature unfriendly to liberty and to happiness: or to the progress and prosperity of agriculture, commerce and manufactures? No; these are all good,—all necessary. Without them; vice, corruption, misery, barbarism, anarchy, confusion, tyranny and usurpation, individual and national debasement and ruin, must speedily ensue.

Well now,—who contribute most to the maintenance and diffusion of virtuous principles, of pure morals, and sound learning in our land and throughout the world? Our enemies and accusers themselves being the judges, are constrained to acknowledge, that for these things mankind are indebted chiefly to the clergy. This is a tribute of respect; a proof of worth and usefulness which nothing but the most stubborn invincible facts could ever have extorted.. This is the eulogy of an unconquered and ungenerous foe!

Here then,—on this proud eminence I might rest: and calmly bid envy and malice, calumny and slander do their worst. For vain is their assault. Impotent their efforts to tarnish, or to pluck from the brow of the well-tried veteran, the wreath of honour, which the wise and the good have decreed him; and which even the wicked cannot at all times withhold.

Human governments could do nothing; sanctions of law would be a dead letter, were there no laborious teachers to inform the ignorant, to check the natural progress of vice, and train-up the young in virtue’s ways. Banish the ministers of peace, and this instruction is at an end.

Every true patriot therefore, every enlightened honest citizen, every prudent magistrate, nay, every man who loves his own welfare, must find it the common interest of all to countenance and uphold this necessary appendage to the state: this main pillar of the civil establishments: this depository of the learning of the ages: this source of instruction to the people: : this copious fountain which affords such rich supplies to a nation’s most essential wants..

But we ascend higher still, and take loftier and more commanding ground. Be it known to you then, that, the honest clergy do not consult their own worldly aggrandizement : nor do they mainly aim at rendering their fellow men more amiable, useful, and happy in this life merely. They have a nobler object in view, it is the eternal well-being of man. Their office is the appointment of heaven. They are intrusted with the Lord’s work and commanded to perform it. And you are commanded to respect their sacred office : to listen to their instructions and counsels: to obey their precepts, so far as they are the precepts of God’s word: to afford them all necessary support: and to be liberal of your wealth in whatever ways pure religion may be best promoted.

However numerous and cogent may be their claims on the gratitude of mankind as their temporal benefactors, they prefer infinitely higher and stronger claims to the gratitude, confidence, and love of men as their spiritual guides and benefactors. I need not stay to inform you what is the legitimate province of the preacher. That it is the immortal spirit of guilty, miserable man which he seeks to purify and to prepare for the mansions of the blessed. That while he spares no pains to smooth the rugged path of life: the pilgrim’s journey through this vale of wo[e]: he steadily contemplates a peaceful haven beyond this fleeting, joyless, tempestuous scene. He points to the heavenly country, and kindly shows the lost traveller the road that leads thither.

Commissioned by his divine Master to proclaim glad tidings of peace to the perishing: he labours to fulfil the object of his embassy with a zeal, a patience, a perseverance, which no earthly considerations could inspire: and which no earthly discouragements or difficulties can damp or destroy.

Is he an enthusiast; is he an impostor? There may be enthusiasts; there may be hypocrites; there may be wolves in sheep’s clothing invested with this sacred office. But what then? Does this fact afford any sound argument against the sincerity and good faith of the whole body of christian ministers? What good thing is there in the universe which has not been abused and counterfeited? What wise and benevolent institution has ever existed free from contamination and perversion? Strange indeed would it be, if religion—if the christian religion—and the ministers of this religion, did not occasionally share the corruption, degeneracy, and abuse which are inseparable from all things here below.

There is no form of virtue, no disguise of religion which has not been assumed as a convenient mask for the worst of crimes. And this fact operates with no less force to the disadvantage of natural religion ; of natural or political virtue ; of human learning and wisdom; and of every thing which the world calls great and good; than it does to the disparagement of christianity and its advocates. This species of argument therefore has no application to the case. Or, if it have, it would equally demolish the systems of the sage and the moralist: of the believer and the infidel. It will ,leave us nothing but one vast wild of hideous ruin and deformity; of hopeless misery and wickedness. Beware then of thin subtle, insinuating, exterminating logick. It is unsound and illiberal. And none but the enemies of truth and piety can employ it.

Christianity is the only system of religion at present known in the world which can lay just claims to a heavenly origin. If it be true, its own infallible oracles declare the appointment, and the necessity of continuing forever, a ministry in the church. And how can this ministry be perpetuated except by the regular education of a competent number of young amen to supply the places of those vacated by age, infirmity, and death: and to meet the growing demands of an enlarged and daily increasing church. What mode of education can be devised better adapted to meet these wants, than public seminaries exclusively devoted to this object under the special superintendence and control of the church itself? I propose this question with perfect confidence that a negative reply cannot be made to it; and will not be made to it, by the wise, the judicious, and the pious.

The exigency of the case suggests this as the only natural and efficient method of furnishing an adequate supply of faithful and enlightened pastors and missionaries for the vast evangelized and unevangelized regions of this almost boundless continent: whose population is annually augmenting in a ratio which confounds all computation: whose spiritual wants of course are multiplying with equal rapidity: and to a degree, which almost overwhelms with discouragement the pious philanthropist while contemplating this great moral wilderness which is scarcely illumined by a ray of gospel light. Surely it is time for the friends of religion and humanity to awake from their slumbers, and to put forth all their strength in the grand effort to meliorate the condition of the countless thousands of our own countrymen who are literally perishing for lack of knowledge: yes, at this moment destitute of the ordinary means of grace ;—without bibles and without ministers.

I am not in possession of the requisite data by which to estimate the exact number of our unfortunate fellow citizens who are thus situated. But I think it may be safely affirmed that at least one half, if not two thirds, of the population of this republic do not enjoy the regular services of stated pastors; and hardly the occasional labors of the passing missionary. This statement will probably not appear exaggerated to those will take the trouble to examine into the actual condition of our large cities in these older and more highly favoured states as well as, of many sections of the country which have been supposed for several generations to enjoy all the benefits of the gospel in the greatest profusion. It will be found that there is much missionary ground within sight of our most splendid churches, and perhaps under the shadow of their spires.—That there is missionary ground in every county and town even of this enlightened and gospelized section of our confederacy. What then may be presumed to be the fact in those states whose very existence is but of yesterday, but whose population already far outstrips many of the larger parent states ? We are not however left to mere conjecture on this subject. The amplest evidence is before the public, and within every mans reach, of the alarming truth that our brothers, and kinsmen, and friends, as well as the newly arrived European, the Negro, and the Indian, are living and training up children where the sound of the gospel trumpet has never yet been heard. Is not this a pressing call on our benevolence: a call which ought not to be heard for one moment in vain?

What a host of ministers is needed at once to occupy this wide waste? Who can tell the number that would suffice? Greater certainly than we can hope soon to furnish. Could our seminary send forth a hundred heralds of the cross annually, they would be lost in the crowd; or so dispersed over an immense surface as scarcely, in appearance at least, to diminish the want. But instead of a hundred, we cannot reasonably calculate on more than a fifth or even a tenth of that number. And is there a man so blind, so ignorant, so prejudiced, so uncharitable as deliberately to maintain that this number is larger than is necessary? That there is danger that the clergy will speedily become so numerous as to be burthensome to the community :—either as drones and mendicants,—or as wealthy lords and prelates? Alas, how: fertile are men in contriving excuses for avarice, and salvoes for conscience!

This is an age in which christians are not allowed to be lukewarm or neutral. They must be hot or cold; for God or against him. The enemies of Christ have marshalled all their forces and issued forth in phalanx strong to the battle. Shall we boldly, in the name of Immanuel, go out to meet them, or tamely sit down in our places and carelessly leave the event to Providence, as if we had no interest at stake: no part or lot in the matter? What have we done, my bearers: what are we now doing? Have we done as much as we could do to promote the cause of religion in the world? Save we contributed as much of our worldly substance as we could have contributed and as we ought to have contributed to this glorious object?

I tell you, the fact, that the Theological Seminary of the Presbyterian church has been, for seven years, a beggar before the public: a solicitor of alms from one end of the continent to the other: that it is a beggar still, without the means of completing an edifice, which, when completed, will not accommodate more than a hundred students: and without the means of permanently supporting a single professor: is melancholy, humbling proof that our countrymen are backward in giving to the Lord’s treasury. It is proof that we, in the immediate vicinity of this seminary, are peculiarly negligent and culpable. For I scruple not to affirm that there is wealth enough among the presbyterians of New-Jersey to have defrayed the whole expense of establishing and endowing the institution, without sensibly diminishing the revenues or the comforts of our citizens generally. And I think it was from the beginning, and still is, peculiarly incumbent on this state to extend a munificent hand to this great work. Because this state will derive all the pecuniary advantages which such an establishment never fails to yield to any place where it exists. Besides, the reputation which it adds to our little community, the facilities for theological education which it affords our pious youth, and the choice of pastors with which it favours our churches, ought to be taken into the account.

But on the presbytery of New-Brunswick, within whose bounds It is located, and under whose jurisdiction its professors will ever remain, is surely imposed an extraordinary obligation to spare no pains for its welfare. Have we discharged our duty, brethren? Has every clergyman bestowed his own mite, and exerted his influence with his flock and with the public in this behalf? It is not from a particular knowledge of the part which has been acted in this matter by any individual that I venture on these inquiries. You may have all done your duty faithfully and honestly for aught I know. But there is fault somewhere: or the Directors long ago would have been obliged to announce to the people that their treasury was already full to overflowing and to charge them to bring no more gifts for the sanctuary, as was done by Moses on a similar occasion.

It is possible that a portion of this blame may justly attach to ourselves. It is possible that, some of us may have been influenced by the motives already suggested as likely to operate on the minds of the clergy to the detriment of the seminary. Disappointed ambition too, may have stimulated some, coldly to overlook or insidiously to thwart, its interests. For it must admitted after all, even by the professed apologist of the clergy, that there ever have been, and still are, selfish, intriguing, and ambitious divines in the church of Christ, who care for nothing but their own temporal advancement. Such men, of course, (if there be any such men in our church---and who doubt that there are?) would fight for the seminary, if they supposed their own interests would be promoted by it, and they would fight against it for the same reason. Every reader of ecclesiastical history—nay, every man at all conversant with the world, very well knows the christian church has, at all times acknowledged among her members and among her servants—men who, under the guise of religion, of honour, and friendship, could deceive, and slander, and betray, and persecute in order to compass a favourite project or to elevate themselves or their partisans to posts of honour and profit. I tell you there have been such men—such ministers of the gospel. And, who will affirm that there are none such now? There was a Judas—and there was a Simon Magus, even in the days of Christ and of his, apostles. And Judas and Simon have had their successors in every age. The prince of darkness has need of them still: and, it is believed, that his legions may boast of as formidable a number at the present day, as at any former period. In regard to such of them as unhappily belong to our church—I add—let them take their course.---They are obliged to preach correctly; and ostensibly at least to defend, inculcate and practise the religion of Christ. I say they are obliged to do this, through fear of the censure and discipline of the church judicatories under which they minister. And here is our peculiar and strong safeguard. It is not because the clergy are not liable to corruption, and not prone to seek after riches, and honours, and power;—that I assert the establishment of the seminary will not be dangerous in these respects. But because of the singular excellence of both our ecclesiastical and political institutions which renders the eventual usurpation or acquisition of political power physically impossible.

Therefore, be not alarmed by the admission which truth has constrained me to make in regard to some of my brethren. But for your comfort, remember that the moment any minister begins to depart from the faith and to teach strange doctrine; that moment he will be called to an account: and if his error be found to be radical, and if he persist in holding it ; he will inevitably be suspended or deposed from the sacred office. Again, if his conduct be openly unmoral and unchristian, he will be dealt with according to the of the offence. So that all the clergy of our denomination must be either honest, pious, consistent men; or they must be consummate hypocrites. No increase of their numbers can alter the nature of these facts, Doubly guarded therefore is our church :.—and no better or stronger guarantee can you have that your money will be honestly appropriated to the objects intended and successfully devoted to the cause of religion, than you have in this instance. And I venture to assure you that there is no way in which you can bestow your superfluous wealth; or contribute a portion of the hard earnings of industry and frugality with half the prospect of doing extensive and permanent good. It is not one minister for whose benefit you are to give. But consider what immense good a single faithful minister may effect in an ordinary lifetime. Look among our congregations which have enjoyed the labours of worthy pastors for a number of years. Select one for your examination. Count up the number of those who have been brought into the fold of Christ since their pastor was first installed over them:---the number who have adorned religion by a consistent walk and conversation; and who have died in the faith, blessing God for the labours, warnings, instructions, and prayers of their beloved minister. See the order, morality, and intelligence which every where meet the eye; and form a striking contrast between this and a neighbouring congregation which has for a length of years, been destitute of a pastor, or cursed with an unfaithful one.

Suppose further that instead of a settled pastor, he should prove a zealous missionary to the heathen, like Brainerd :—or to the world, like Whitefield.—Would you think your money misapplied which had contributed to his education, and been instrumental in thrusting him into the Lord’s vineyard?

But here you are favoured with the high privilege of lending to the Lord your money, not for the support of one candidate for the holy office; but for a whole college. Not for a limited term of years; but for a permanent fountain, whence, we trust, streams will continue to flow to gladden the city of our God ; to make the desert and the wilderness to bud and blossom as the rose, until the church militant shall be merged in the church triumphant ; and the whole company of the Lord’s redeemed be safely landed in the heavenly Canaan.

To be allowed to lend a helping hand to this glorious work, I tell you is a privilege for which future generations will almost envy, while they bless, the charitable few of the present day, who have honestly given their offering, or who may yet give it to this object.

Shall it be told, an hundred years hence, In the annals of the American Church, that, at this flourishing period of the Republic, forty years after the achievement of our independence—after having expended millions of money on the public edifices of our Metropolis :—after having lavished millions on schools, academies, colleges, roads, bridges, canals, forts, ships, armories, arsenals, manufactories, and a thousand other objects of a public or of a private character :—that an attempt was made by that very numerous and wealthy denomination of christians the Presbyterians; under the most solemn sanctions of their most august ecclesiastical judicatory, to establish a seminary for the education of pious youth for the gospel ministry,—that the work was actually begun and carried to a certain extent, under the full belief, that the piety, zeal and wealth of so large and respectable body as that to which the appeal was made, would never suffer the pecuniary means to be wanting for its completion :—but that nevertheless, after many painful and long continued struggles for some ten or twenty years, it scarcely obtained a firm a footing as to ensure the hope of its permanent stability ?

And shall all the little illiberal reasons which are now assigned:—all the paltry motives which now sway the mind of its adversaries, appear on the faithful page of story to the disgrace of the church, whose ministers, in that ever memorable crisis which tried men’s souls, boldly stood forth the determined champions of independence? For it ought never to be forgotten by those who asperse their political integrity, that the presbyterian clergy were pre-eminently devoted to the popular principles of seventy-six.

Although they are sometimes pointed at now as the dangerous foes of that very system of equal liberty which themselves or predecessors laboured to establish :—and on This ground the people are cautioned to guard against their arts and intrigues, and especially against their growing numbers and influence.—Yet let the honest historian tell that among the original founders of the seminary, was, not only the advocate, but the soldier of the revolution ; who, after bearing arms in his country’s cause, enlisted under the banners of the cross: and after spending the vigour of manhood and much of the wisdom of age in the service of the great captain of salvation; proposed to his fellow patriots, to his younger brethren, and to his country; the establishment of an institution whose benefits should be commensurate with the wants and as durable as the existence of the church.—And that this was the enlightened plan which provoked the opposition and the jealousy of so large a portion of the community? Shall such be the representation which candour must convey to future ages? Forbid it decency :—forbid it the honour of my country :—forbid it the spirit of the presbyterian church :—forbid it, great King of Zion, who turnest the hearts of the children of men as the rivers of waters are turned; who canst bring light out of darkness, and make the most untoward events work together for the prosperity of the gospel of peace. In thy hands we humbly leave our infant school: and to thy smiles, patronage, and benediction, do we devoutly and confidently commend it.

I feel much on this subject; and lament that I have so recently turned my thoughts to it with any reference to the present occasion, as not to have been able to do justice to my own views and wishes—For it would not have been, under any advantages, within the scope of my poor ability to do justice to the importance and grandeur of the subject. I must beg my audience therefore not to impute to the weakness of the cause, the weakness of the arguments by which it has been attempted to maintain it. The cause I am confident is a good one. It has, and I trust will ever have, the ablest advocates.

To you, respected fathers and beloved brothers in the holy ministry, now convened to consult the welfare of the church within our presbyterial bounds, I most earnestly recommend the nurture and tender rearing of this plant of the Lord’s planting. Never lose sight of it. Let it be the subject of your most fervent prayers and intercessions. Be its warm, undisguised advocates whereever you go. Throw all your influence into the scale in its favour. Let your people know that you are its decided, zealous friends. Put it into the hearts of the benevolent and the wealthy to give liberally of their substance whenever an occasion offers. And you will yourselves be astonished at the result of a few years patient, prudent, well-timed, vigorous efforts in this infinitely momentous concern. There is now a grand movement in the camp of Israel. Arise and come forth to the help of the Lord against the mighty.

Behold the progress of heresy and infidelity under the disguise of rational christianity. See the artifice of the great destroyer in these latter days. He has commissioned his emissaries to assume the garb and the functions of ministers of the gospel, that they may the more effectually sap the foundation of the whole christian edifice. He has enlisted talents, and learning, and indefatigable enterprise in this work of desolation. He has taught the deistical scoffer at revelation to step a little aside from his accustomed track; and to come forward in a new shape, but with the same malignant hostility against the truth. He is now willing to be esteemed a catholic liberal christian. But he rejects the essential divinity of the Saviour; the depravity of human nature; the doctrine of the atonement, and of justification by faith.—Or, he is a christian without holding one principle of the christian religion which can distinguish it from the religion of nature. Modern unitarianism, which is every where insinuating itself into the hearts of men naturally predisposed to its reception, because it is exactly suited to the natural character of men, is more to be dreaded than any species of infidelity ever yet avowed. It is a deadly enemy wearing the mask and name of a friend. [ Footnote: In his remarks on the Unitarians, the author may be thought to have expressed himself incautiously, perhaps uncharitably. They style themselves christians: and many of them, no doubt, are sincere in their professions.

Trinitarians generally, however, do not think them fairly entitled to the appellation of christian and that the direct tendency of their principles is to subvert the true christian system, whether they are aware of it or not. One thing is certain if their creed be true, ours is fatallye erroneous. While therefore we believe the doctrines which we inculcate, they, in their infinite liberality, will excuse us for holding them up to view as dangerous enemies of the faity once delivered to the Saints. The Christ in whom we trust, and from whom we choose to be denominated christians, we believe to be God as well as man. The Christ whom they acknowledge as the founder of their religion, and from whom they assume the name of christians; they believe to have been a mere man; or, at most, a mere creature. Both parties, it is evident, cannot prefer just claims to the same name. It is admitted that the controversy about the name depnds after all on the real nature and character of the Saviour. And that this controversy cannot be decided by ecclesiastical courts or councils: nor by any human confessions, or articles, or creeds, or systems, or authorities whatever but solely by the Holy Scriptures in the original languages. ]

To be able to meet such an enemy on equal ground, requires much care and preparation. Many of the teachers of this heresy are thoroughly skilled in scholastick theology, logick and metaphysicks:---in history, antiquities, philology, and modern science:---well versed in the ancient Languages:---bold and subtle biblical criticks:---prepared to take advantage of the imprudent or incautious adversary:---and thus to triumph over truth itself in the eyes of superficial observers when their sophistry seems to get the victory over its unskillful defender. Such wily disputants may now be met with in almost every section of our country. We dust send into the field men sufficiently trained and disciplined fairly to encounter them. A good, honest, well-meaning, but superficially taught person will not do. Such a man had better not put his strength or rather his weakness to the test on any such occasion. He may be useful in his place. But we must have men who are qualified to maintain the truth against every gainsayer.—Who can defend the faith once delivered to the saints against the most powerful assailants. Now ministers thus qualified are not to be met with every day. They are not the production of chance. They do not grow into existence as a mere matter of course. And it is possible that, at the present time, the number would not be found to be very great of those who could successfully or reputably contend with the leading socinians in our country. This is mortifying.—But the evil admits of a remedy. Although the orthodox churches generally have been negligent, culpably negligent, in regard to the education of young ministers; so much so as to give advantage to our more wary adversaries; yet we may retrace our steps rather commence anew, and do our future work better.

Foster then this precious seminary, whence we may speedily hope to see issue multitudes of ardent, vigorous, able, well-furnished youth, who shall have no reason to dread the face of any foe, however fierce or crafty.

So much has recently been done for the propagation of the gospel at home and abroad, that men seem to be satisfied, and satiated, if I may so express it, with their own exertions. They seem to imagine that the victory is already gained. That the religion of Jesus is so rapidly, extending its influence, as to promise the speedy commencement of the millennial glory arid universal reign of the Prince of peace. But while we would not despise the day of small things, nor damp the ardour of those actively engaged in the great work; we are constrained to acknowledge that our own prospect, from .a sober examination or facts, is not quite so cheering, nor our hopes so sanguine.

The world is yet, in a great measure, to be christianized. Vastly the larger part of it is still in the hands of the enemy. Almost the whole of Asia and Africa, including the islands of the Indian and Southern oceans, with very large portions of Europe and America, are still Pagan or Mohammedan. And even those countries which are denominated chriistian, present a picturc of ignorance, superstition. and vice, which must cause the real christian’s heart to bleed at the view of it. Italy, France, Spain, Portugal; with a full moiety of the rest of Europe:—a11 South, with extensive provinces in North America, though styled christian, exhibit probably very few and very feeble evidences of the influence of genuine christianity. These are yet to be converted to the faith.

But even in those countries, where the truth (it is supposed) has been better understood and more extensively obeyed as in Great-Britain, Holland, Switzerland, and the United States of America; how few real christians in any age, or in any district at this moment, could be numbered? How small the company of the truly pious could be discovered for instance in London, Edinburgh, Geneva, Philadelphia, or New-York :—small, I mean, compared with the whole population of those cities? How small the number in this state; in this county; in this town; in this congregation?

Verily, this is not a time for lukewarmness and inaction. Never was a louder call addressed to the sympathy and the courage of. the christian soldier :—never was a juster and more pressing demand made on the liberality of the rich and pious.

I hail this as a new era in the progress of the American Presbyterian Church. I hail it as the harbinger of good; in giving birth to an institution which, under God, shall serve as and bulwark of evangelical truth and piety to the latest generations. Honoured in the church will be the names of its benefactors when the names of heroes and sages shall be forgotten. In heaven they shall be repaid with .interest for every exertion, sacrifice and donation which, they have the courage and the faith to make in its behalf. Did men but know the true value of money they would not hoard it up to rust in its coffers, or lie useless on their hands, when it might be made an instrumental in effusing peace and joy throughout the region and shadow of death; in gilding the path of thousands to the realms of glory who are at this moment wandering upon the dark mountains like sheep without a shepherd—and in gladdening the hearts of millions yet unborn. In this view preeminently,. gold has a charm and a worth, which the ordinary worldling cannot discern or comprehend.

Happy the man, who, while he is prospered in business, knows how to bestow to the best account the fruits of his prosperity. Verily, he shall be prospered more abundantly in this life: and in the life to come he shall wear a brighter crown than all the wealth of created worlds could purchase.

Had it been my purpose on this occasion to pronounce the euolgium of our seminary, instead of urging the reasons a priori for your support of it :—I might have directed your attention to the good effects which it has already produced as a happy presage of the future. The tree is known by its fruits. The experiment then has been partially but faithfully made. At this moment the sons of the seminary are before the public and in the service of the church. From Detroit to New-Orleans they have proclaimed the glad news of salvation to thousands, with a zeal and acceptance, which have reflected the highest honour on the place of their education :—and which, until we have melancholy evidence to the contrary, must effectually put to the blush, if not to silence, the illiberal clamours of frigid, calculating, envious opposition.

Has not the blessing of the Almighty already visibly crowned the plans and the labours of the friends of this institution? Can this fact be denied or concealed? Does it not speak volumes to the understanding and the heart of all who are capable of comprehending or feeling? And who is there so hardened, or so warped in his sentiments, or uncharitable in his views, as still to withhold his approbation or his aid? If any, it is to be feared that the love of the Father is not in them: and that the love of immortal sours has never warmed and animated their bosoms!

"Simon, son of Jonas, lovest thou me more than these? Feed my lambs.—Feed my sheep." Yes, blessed Jesus, thy true disciples will obey thy commands. They will cheerfully follow thy example in doing good; and delight in every enterprise and in every sacrifice, by which they can most effectually and successfully promote the glory of Thy name, and the happiness of their fellow men!

FINIS.

The general strain of remark and argument pursued in the foregoing discourse, so far as founded in truth and fact, will apply mutatis mutandis, to any other theological seminary in our country. The author, though a presbyterian, is not, in his own estimation at least, a bigot or a sectary. He belongs to no party. He heartily wishes success and prosperity to every similar institution in our land and in the world ; where the truths essential to the salvation of immortal souls are faithfully inculcated.

EXPLAINED AND DEFENDED,

IN A

By

LATE PRESIDENT OF YALE COLLEGE.

WITH A

OF

IN FOUR VOLUMES.

SECOND EDITION.

VOL. 1.

NEW-HAVEN;

PRINTED AND PUBLISHED BY S. CONVERSE.

STEREOTYPED by A. CHANDLER.

1823.

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In conformity to the Act of the Congress of the United States, entitled, " An Act for the encouragement of learning, by securing the copies of Maps, Charts, and Books, to the authors arid proprietors of such copies, during the times therein mentioned."

A true copy of Record, examined and sealed by me.

This document was scanned from an original printing.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file June 2, 2001.

We are pleased to be able to present this astonishing biography of one of Yale's most influential Presidents, TIMOTHY DWIGHT, as found in this 1823 printing of his Yale theology lectures which are commonly known as 'Dwight's Theology". Republished many times over, they serve to deliver a very useful body of applied theology, superb in depth of learning, concerning the human, moral, and spiritual issues of this world, and of infinite importance for every person, to that of the next world, the eternal and spiritual dimension we shall all enter into

eventually.

Due to its length, we have divided it into two parts. Part 1 ( pp. 1-30 ) begins with his remarkable family background, and concludes with his entrance to Yale's Presidency. Part 2 continues with his published works, a dramatic account of his final days preceding his death, and a review of his life, in particular as it affected others, which as president of Yale flowed forth vicariously through the thousands who passed through its doors, and then to the world in manifold and elevated stations of life.

To aid the reader, we have retained the original page numbers in brackets as shown here: [ 3 ]

Portions that present, in our opinion, items of import have been highlighted in bold face. No bold face appears in the original.

The following is a short index of interesting topics in Part 1, page is in brackets:

[ 6 ] Enters Yale at age 13

[ 8 ] Receives B. A. at age 17 ( 1765 )

MEMOIR

MEN of letters pass their lives in a course so tranquil and uniform, it is generally supposed, as to furnish but few incidents for the labours of the biographer or the entertainment of his readers. Mankind are attracted rather by what is brilliant in character and daring in action, than by the less splendid achievements of learning and piety. The exploits of the hero are recounted with applause while he is living, and after his death are enrolled with admiration on the records of nations; but the Minister of CHRIST must usually wait to receive his honours in eternity, and expect the due estimate of his labours only as they are written on the tablet of the skies.

There are, however, exceptions to this remark. Sometimes the good man, by the uncommon powers of his mind, by peculiar incidents in his life, by having exerted a commanding influence on the interests of the public, or by having acquired an unusual share in their affections ; presents the most attractive subject of biography. Contemporaries indulge a strong desire to view more minutely the life and character of the man, whose living excellence they have often felt and acknowledged; and posterity receive with admiration the history of one who so widely blessed a preceding generation.

The AUTHOR of the following Discourses claims a high rank among men of this class. The testimonies, far and wide, given by the public to his excellence, the heart-felt sorrow so extensively occasioned by his death, and the honours so profusely poured upon his memory; persuade us that we shall he listened to with lively interest, while we attempt in the following Memoir, to sketch the most important incidents of his life, and to delineate the most striking traits of his character.

TIMOTHY DWIGHT was born at Northampton, in the county of Hampshire, state of Massachusetts, on the 14th day of May, A. D. 1752. His parents were Timothy and Mary Dwight. The first ancestor of his father’s family in this country, John Dwight, came from Dedham in England, and settled at Dedham in Massachusetts, in 1637. From him, the subject of this Memoir was descended in the oldest male line; and he was able to look back on each individual in that line, including five generations, and reflect that he

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was a member of the Church of Christ, and had a fair reputation for piety. His father received his education at Yale College, where he entered on his bachelor’s degree in 1744. He was by profession a merchant, and owned a handsome landed estate in the town in which he lived. He was a man of sound understanding, of fervent piety, and of great purity of life. His mother was the third daughter of Jonathan Edwards, for many years the minister of Northampton, and afterwards president of Nassau-hall— well known in this country and in Europe as one of the ablest divines of the last century. She possessed uncommon powers of mind, and for the extent and variety of her knowledge, has rarely been exceeded by any of her sex in this country. Though married at an early age, and a mother at eighteen, she found time, without neglecting the ordinary cares of her family, to devote herself with the most assiduous attention to the instruction of this son, and her numerous family of children, as they successively claimed her regard. Perhaps few instances can be found, in which this great duty has been performed with more scrupulous fidelity, than in the case now under consideration. With a mind originally vigorous and discriminating, she had been accustomed from in fancy to the conversation of men of literature, who resorted in great numbers to her house; and thus was forcibly taught the importance of that learning, the effects of which she had so often had opportunity to witness. It was a maxim with her, the soundness of which her own observation through life fully confirmed, that children generally lose several years, in consequence of being considered by their friends as too young to be taught. She pursued a different course with her son. She began to instruct him almost as soon as he was able to speak; and such was his eagerness as well as his capacity for improvement, that he learned the alphabet at a single lesson; and, before he was four years old, was able to read the Bible with ease and correctness. His father was so extensively engaged in mercantile and agricultural pursuits, that he was necessitated to confide the care of his family, and particularly the superintendence of the early education of his children, chiefly to their mother. With the benefit of his father’s example constantly before him, enforced and recommended by the precepts of his mother, he was sedulously instructed in the doctrines of religion, as well, as the whole circle of moral duties. She taught him, from the dawn of his reason, to fear God and to keep his commandments; to be conscientiously just, kind, affectionate, charitable, and forgiving; to preserve, on all occasions and under all circumstances, the most sacred regard to truth; and to relieve the distresses and supply the wants of the poor and unfortunate. She aimed, at a very early period, to enlighten his conscience, to make him afraid to sin, and to teach him to hope for pardon only through the righteousness of CHRIST. The impressions thus made upon his mind in infancy were never effaced.

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A great proportion of the instruction which he received before he arrived at the age of six years, was at home with his mother. The school-room was the nursery. Here, he had his regular hours for study as in a school; and twice every day she heard him repeat his lesson. Here, in addition to his stated task, he watched the cradle of his younger brothers. When his lesson was recited_, he was permitted to read such books as he chose, until the limited period was expired. During these intervals, he often read over the historical parts of the Bible, and gave an account of them to his mother. So deep and distinct was the impression which these narrations then made upon his mind, that their minutest incidents were indelibly fixed upon his memory. His relish for reading was thus early formed, and was strengthened by the conversation and example of his parents. At the age of six, he was sent to the grammar-school, where he early began to importune his father to permit him to study Latin. This was denied, from an impression that he was too young to profit by studies of that description, and the master was charged not to suffer him to engage in them. It was soon found to be in vain to prohibit him his zeal was too great to be controlled. Not owning the necessary books, he availed himself of the opportunity when the elder boys were at play to borrow theirs; and, in this way, without his father’s knowledge or the master’s consent, studied through Lilly’s Latin Grammar twice. When his master discovered the progress he had made, he applied earnestly to his father, and finally obtained a reluctant consent that he might proceed; though every effort short of compulsion was used to discourage him. He pursued the study of the languages with great alacrity, and would have been prepared for admission into College at eight years of age, had not a discontinuance of the school interrupted his progress, and rendered it necessary for him to be taken home, and placed again under the instruction of his mother. By her, his attention was now directed to the study of Geography and History. With no other help than Salmon’s Grammar, the only work on the subject then to be procured in the country, and a set of valuable maps of the four quarters of the globe, under the faithful tuition of his mother, he became thoroughly versed in the former science. In the latter, his father’s library furnished him with the requisite books; and the wisdom and affection of his mother with the necessary guidance. He was previously familiar with the historical parts of the Bible. She first turned his attention to Josephus and Prideaux, and the more modern history of the Jews. After this he read Rollin, Hooke’s History of Rome, Histories of Greece and England, and accounts of the first settlers of New-England, and their wars with the Indians. Often has he been heard to say, that almost all his knowledge of Geography and History was acquired at this period; and it is believed, that few persons have possessed a more extensive or accurate acquaintance with either of these sciences. This domestic

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education rendered him fond of home and of the company of his parents, and led him to feel a livelier interest than is usual with boys of the same age, in the conversation of those who were older than himself. It also saved him from the school-boy coarseness and effrontery, often thought, in this rough world, a necessary but by no means an ornamental appendage of thc youthful character.

In his twelfth year, he went to Middletown, for the purpose of pursuing his studies, under the late Rev. Enoch Huntington, a gentleman of high classical attainments, he boarded in the family, and devoted himself to his books with unusual assiduity and success. Not content with the time regularly allotted to study in the school, he spent most of his leisure hours at home in intense application. So entirely was his mind absorbed by his books, that it was no uncommon thing for the members of the family to pass through his room, and even to call him by name, without being perceived by him. During his residence at Middletown, his conduct was marked with the strictest propriety, his manners were amiable and affectionate, his attention to his studies was intense and unremitted, and his progress in them rapid and honourable. When he left Middletown, he had acquired a very accurate knowledge of the Latin and Greek languages; and had read not only those classical authors which were necessary for admission into College, but those also which were studied during the two first years of a collegiate life.

In September, 1765, when he had just passed his thirteenth year, he was admitted as a member of Yale College. At that time, unfortunately, the freshman class had no stated tutor; but were dependant for their instruction, sometimes upon one officer of college, and sometimes upon another: a state of things too irregular and unsettled to produce any substantial benefit to the pupil. During the winter, he had the misfortune to break his arm; and, for several months in the spring and summer, he was prevented by sickness from pursuing his studies. Near the close of the Collegiate year, President Clap resigned his office; and the students for a short time were dispersed: a series of calamities, by which the year was in a considerable measure lost to him as a student. The discipline of College had been for several years chiefly annihilated. Loose opinions on morals and religion, prevailed

[ 7 ]

extensively in the country, and their pernicious influence was too obviously felt in the various seminaries of learning. Owing to the bad state of the College commons, the students had been indulged in the practice of providing entertainments at their rooms. This naturally produced a great degree of inattention to their studies, and gave rise to scenes of revelry and riot, in the highest degree injurious to the pursuits of literature, it is not surprising, that in such a state of things the practice of gambling had become unhappily prevalent in College. Under all these disadvantages, young Dwight gained considerable reputation for genius and acquirements. His information and address rendered his society generally pleasing. it was courted, even by members of the higher classes, who strongly solicited him to join them in their pernicious amusements. But the instructions of his parents had made so deep an impression upon his mind, that no importunities of this nature could prevail upon him to engage with them in gambling. He was at length so far wrought upon, however, as to play for amusement; and, not being necessitated to study his lessons, gradually yielded to their solicitations, until much of his time was wasted in this manner. In no instance, however, did they influence him to play for money, or to stake even a farthing. Yet playing for amusement had so far become a habit, that when he returned to College, upon the commencement of his second year, he entered upon the practice with considerable ardour. From this danger he was fortunately rescued by the exertions of his tutor and kinsman, the Hon. Stephen Mix Mitchell, late Chief Judge of the Supreme Court of Connecticut; to whom, for this and many other acts of kindness, shown him while a member of College, he ever after acknowledged himself to be most deeply indebted. During the sophomore year, he was badly poisoned; by reason of which he was confined at his father's house four months, and obliged to discontinue his studies during that period.

It is apparent, from the foregoing recital, that the two first years of his collegiate, life must have been in a great measure lost.

the Greek language, than he could expect to become in the common

[ 8 ]

round of studies pursued by his class. The lesson, as he advanced, was gradually increased to a much larger quantity. His eyes being seriously affected by this intense application, at such unseasonable hours, it is not improbable that the foundation was thus early laid of that weakness in them, which caused him so much distress during the remainder of his life.

This may, with propriety, he considered as the era of his excessive devotion to study, and the acquisition of knowledge. At the commencement of the year he formed a resolution, to which he faithfully adhered during the remainder of his collegiate life, to employ fourteen hours each day in close application to his studies. Such intense and unwearied diligence, with the aid of his natural genius, soon established his reputation as a scholar, and placed him among the first of his class. He received the degree of Bachelor of Arts in the year 1769, when he was a little past seventeen years of age. At the Commencement, but a single appointment was made from the class which received the degree of Bachelors. Before giving it out, the President sent for Dwight and Strong, [ Footnote: The late Dr. Strong, of Hartford ] and informed them that, in the view of the officers of College, they were at the head of the class, and equally deserving of the appointment; but as Strong was the elder of the two, it would be given to him at that time, and to Dwight when the class entered on the degree of Masters.

A short time after leaving College, he was employed to take charge of a grammar-school, at New-Haven. In this situation he continued two years, highly esteemed as an instructor, both by his pupils and their parents. This was the commencement of that

[ 9 ]

course of life, which, with very little interruption, he pursued for nearly fifty years: a course of life, in which Providence peculiarly qualified him to excel. Probably few men have lived, who, in the same mode, have rendered more eminent services to mankind.

During these two years, he made great advancement in literature and science. His time was regularly divided, and occupied: six hours in each day in school; eight hours in close and severe study; and the remaining ten hours in exercise and sleep.

In September, 1771, when he was past nineteen, he was chosen a tutor in Yale College. In this situation he remained for six succeeding years, performing its duties with distinguished success and reputation.

When he entered upon the office, more than half the members of his class were older than himself; and the freshman who waited upon him was thirty-two years of age. [ Footnote: DAVID BUSHNELL, a man of strong mechanical genius, and the inventor of "the Submarine Boat." ]

Notwithstanding a circumstance generally so disadvantageous, he proceeded in the discharge of his official duties with firmness and assiduity; and, in a short time, gained a reputation for skill in the government and instruction of his class rarely known in the former experience of the College. It ought here to be observed, that the study of the classics and of the mathematics had been for a number of years vigorously pursued, owing to the exertions of several superior men; and the discipline of the seminary raised to a higher standard. His associates were men of distinguished talents; and by their united efforts the institution soon acquired a new and most important character. The study of rhetoric had been, till then, in a great measure neglected. The period from 1771 to 1777, will ever be considered as forming an era in the history of the College. Through the exertions and influence of Howe, Trumbull, and Dwight, a taste for those pursuits was excited, the effects of which have been experienced to the present time. The "art of speaking" had previously been thought scarcely worthy of attention. Of so much importance, however, was it considered by these gentlemen, that they not only taught it to their respective classes, but, from time to time, went upon the College stage to enforce their precepts by their example. Poetry was cultivated by them, especially by Trumbull and Dwight, with all the enthusiasm of genius. It was in the first year of his tutorship, at the age of nineteen, that the subject of this memoir commenced writing the CONQUEST OF CANAAN, a regular epic poem, founded upon the portion of sacred history to which its title refers, and which was finished in the year 1774, when he was twenty-two years of age.

No tutor was ever more faithful in the instruction of his class. His attention to their oratory, has been mentioned. In addition to

[ 10 ]

the customary mathematical studies, he carried them through spherics and fluxions. and went as far as any of them would accompany him into the Principia of Newton. He also delivered to them a series of lectures on style and composition, on a plan very similar to that contained in the Lectures of Blair, which were not published until a considerable time afterwards. His application to study during the time he remained in office was intense. He began to study so early in the morning as to require candle-light, and continued the employment until late at night.

While a tutor, he was inoculated for the small-pox. The disease affected him mildly; but, upon his recovery, he too soon resumed his former habit of severe application to study. Long before this, his eyes had been greatly weakened, and probably for that reason were more sensibly affected by the smallpox. On being subjected to such rigorous exercise, before they had recovered their natural energy, they were so far injured as to cause him, through life a great degree of pain and embarrassment.

In the year 1772, he received the degree of Master of Arts. On that occasion he delivered, as an exercise at the public Commencement, "A Dissertation on the History, Eloquence, and Poetry of the Bible." This production, composed and delivered by a youth of twenty, on a subject then so new and of such high interest, was received by the audience with the strongest marks of approbation. A copy was immediately requested for the press; and it was afterwards re-published, both in this country and in Europe. We have seen it mentioned, in several instances, with very high respect, on the other side of the Atlantic. It is now rarely to be met with. Those who have read it, need not be informed, that it was an effort of no common character. It unfolded, at that early age, the bolder features of the author’s mind; and evinced uncommon maturity of judgment and taste. The style is dignified and manly, and formed by a standard truly classical. The field of thought was new in this country. The Lectures of Lowth, if then published, were not known on this side of the Atlantic; nor do we know of any work, except the Bible itself, to which the author appears to have been indebted for his plan or his illustrations. The knowledge of criticism displayed in it is profound; the conceptions are bold and original; the images are beautiful and distinct; and the very spirit which breathes in the Sacred Writers, appears to animate his own mind. This was his only effort, in public, which his father ever witnessed.

At a subsequent period, during his residence in College as a tutor, he engaged deeply in the study of the higher branches of the Mathematics. Among the treatises on this science to which his attention was directed, was Newton's Principia, which he studied with the utmost care and attention; and demonstrated, in course, all but two of the propositions, in that profound and elaborate work. This difficult but delightful science, in which the mind is always

[ 11 ]

guided by Certainty in its discovery of truth, so fully engrossed his attention, and his thoughts, that, for a time, he lost even his relish for poetry; and it was not without difficulty that his fondness for it was recovered.

During the second year of his tutorship, he attempted, by restricting his diet, to remove the necessity for bodily exercise, and yet to secure himself from the dullness incident to a full habit and inactive life, he began by lessening the quantity of his food at dinner, and gradually reduced it, until he confined himself to twelve mouthfuls. After an experiment of this regimen, being still somewhat dissatisfied with its effects, and feeling less clearness of apprehension than was desirable, he confined himself for a considerable period to a vegetable diet, without, however, increasing the quantity. His other meals were proportionally light and abstemious.

After this system of study and diet had been pursued about a twelve-month, his health began insensibly to decline, and his constitution, naturally vigorous, to give way. During the summer of 1774, he first perceived the reality of this change, but had no suspicion of the cause. Though he had suffered several distressing attacks of the bilious colic before the College Commencement, yet after the vacation he renewed the same course of regimen and of application to study. But a short time had elapsed before these attacks were repeated with increased violence; and his friends becoming seriously apprehensive of the consequences, informed his connexions of his situation. His father, on his arrival at New Haven, found that his disorder had indeed made dreadful ravages in his constitution. His frame was emaciated, and his strength so far reduced, that it was with extreme difficulty he could be conveyed to Northampton. When he left New-Haven, his friends. and his pupils took leave of him, as they supposed, for the last time and he had himself relinquished all hope of recovery. In the course of two months he had nineteen severe attacks of the disease. An eminent physician, whom he now consulted, after successfully administering to his immediate relief, recommended to him, among other things, a daily course of vigorous bodily exercise, as the only means of restoring his constitution to its primitive vigour. He followed his advice, and, within a twelve-month, walked upwards of two thousand miles, and rode on horseback upwards of three thousand. To his perseverance in this system, he was probably indebted for his recovery, as well as for the uninterrupted health and vigour of constitution which he enjoyed for the ensuing forty years.

In the year 1774, Mr. Dwight united himself to the College church. At this time, it was his expectation to pursue the practice of law; and, towards the close of his residence in College as a tutor, his studies were directed towards that object.

The first class which he instructed entered on the degree of

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Bachelors in September, 1775, the year before the declaration of independence. At that time he

delivered them a "Valedictory Address,’’ every where sparkling indeed with brilliant imagery,

but every where fraught also with strong thoughts and noble conceptions. In two points of view

In March, 1777, he was married to Miss Mary Woolsey, the daughter of Benjamin Woolsey,

Esquire, of Long-island, the class—mate, room—mate, and intimate friend of his father. They

had eight sons, of whom six survive their father. Mrs. Dwight is still living.

In May of the same year, College was broken up. The students left New-Haven at the

commencement of the vacation, and pursued their studies during the summer under their

respective tutors, in places less exposed to the sudden incursions of the enemy. Mr. Dwight

retired with his class to Weathersfield, and remained with them till September. Early in June he

was licensed as a preacher, by a committee of the Northern Association, in his native county of

Hampshire, in the state of Massachusetts. Beside instructing his class during the summer, he

preached on the Sabbath at Kensington, a parish in Weathersfleld.

The following fact is a striking proof of the respect and affection with which he was regarded by the students. It being well ascertained that the existing head of the College would relinquish his connexion with it, the students, as a body, drew up and signed a petition to the Corporation, that he might he elected to the Presidency. It was owing to his own interference, that the application was not formally made.

He left College early in September, and soon after was appointed Chaplain to General Parsons' brigade, which was a part of the division of General Putnam, in the army of the United States. In the British army and navy, this office is too often filled by men who are distinguished only for their ignorance and profligacy. We are also compelled to admit, that, during our late war, this was most extensively true of those who held the same stations among our own forces. But in our war of the revolution the very contrary was the fact. The generous enthusiasm which then pervaded the country, not only prompted our young men of honour in civil life to take the field, but induced many of our clergy, of the first reputation for piety and talents, to attach themselves to the staff. The soldier of the revolution need not be told how animating were their sermons and their prayers, nor how correct and exemplary were their lives.

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Mr. Dwight joined the army at West Point in October, 1777. Although the scene was entirely new to him, he was not idle nor inattentive to the business which now devolved upon him. He performed the. appropriate duties of his office with strict punctuality, and with uncommon reputation. The troops who composed the brigade were, principally, Connecticut farmers; men who had been soberly educated, and who were willing to listen to the truths of the Gospel, even in a camp. On the Sabbath, they heard him with profound attention. During the week, they beheld him exerting himself, as far as lay in his power, to instruct them in morals and religion. Several of his discourses delivered to the whole army, owing partly to their intrinsic merit, and partly to the feelings of the times, gained him high reputation with the American public. He also wrote several patriotic songs, which were universally popular. They were favourite songs with the soldiers, and contributed not a little to kindle their enthusiasm in the cause of freedom. One of them, his "Columbia," will not soon be forgotten: it opened the eyes of his countrymen on a prospect new, brilliant, and delightful; and exhibited in distinct vision the rising glories of our infant empire. His connexion with the army enabled him to form an extensive acquaintance with many officers of distinction; and among them he had the satisfaction to rank the commander in chief. That great man honoured him with flattering attentions. Mr. Dwight ever remembered his kindness with lively gratitude, and entertained for his character and services, military and civil, the highest respect and veneration.

He remained in the army a little more than a year, when the news of his father's death, which reached him near the close of October, 1778, rendered it necessary for him to resign his office, in order to console his mother under that severe affliction, and to assist her in the support and education of her numerous family. On leaving the army, he received from his brother officers, particularly from Generals Putnam and Parsons, as well as from the soldiers, of the brigade, the most grateful testimonies of respect and kindness.

His father, in the midst of health and usefulness, had gone in the summer of 1776 to the Mississippi, for the purpose of providing a settlement in that country for two of his sons, by whom he was accompanied. Himself, with his brother-in-law, General Lyman, had grants from the crown of a large tract of land, in the southwest angle of what is now the state of Mississippi, comprising the present township of Natchez, and a considerable extent of adjacent country. Here he commenced a settlement under prosperous circumstances; but, near the close of the following year, fell a victim to the disease of the climate. He died at Natchez. His two sons, in company with the other adventurers, crossed the country through the wilderness in the dead of winter; and, after innumerable dangers and hardships, reached the sea-coast

[ 14 ]

of Georgia in safety. An account of this expedition will be found in the Travels of President Dwight. Rarely have we met with a more interesting or melancholy story. The original papers containing the grant were unhappily lost; and the family have never been able to substantiate their title to the land. Mr. Dwight’s personal grant was a considerable part of the township of Natchez. He left a widow and thirteen children, ten of whom were under twenty-one years of age. The subject of this memoir was the eldest, and on him devolved the care of the family, at a period when the situation and circumstances of the country rendered the task peculiarly difficult and laborious. From the time of his entering on the Bachelor's degree at College, to his leaving the army, he had subjected his Father to no expense for his own support. The intelligence of his death, in consequence of the peculiar circumstances of the country, did not reach the family until near a twelve-month after the event had happened. Upon receiving the information, he, with as little delay as possible, removed his own family to Northampton, and undertook the performance of the new duties which providentially had devolved upon him, with the greatest promptitude and cheerfulness. In this situation he passed five years of the most interesting period of his life; performing in an exemplary manner the offices of a son and a brother, and as a guardian to the younger children. Here he was emphatically the staff and stay of the family. The government and education of the children, as well as the daily provisions for their wants, depended almost exclusively on his exertions. The elder as well as the younger were committed to his care, and loved and obeyed him as their father. The filial affection and dutiful respect and obedience which he exhibited towards his mother, and the more than fraternal kindness with which he watched over the well-being of his brothers and sisters, deserve the most honourable remembrance. To accomplish this object, he postponed his own establishment for life, and a provision for his family. To accomplish it, though destitute of property, he relinquished in their favour his own proportion of the family estate ; laboured constantly for five years with a diligence and alacrity rarely exampled; and continued his paternal care and exertions and liberality long after his removal from Northampton. Often have we heard his mother, who died only ten years since, acknowledge, in language of eloquent affection and gratitude, his kindness and faithfulness, and honourable generosity to her and to her children. The respect which she felt and manifested towards him, though perhaps not his inferior in native powers of mind, resembled the affection of a dutiful child towards her father, rather than the feelings of a mother for her son. During this period, he laboured through the week upon the farm, and preached on the Sabbath to different vacant congregations in the neighbouring towns. He also established a school at Northampton, for the instruction of youth of

[ 15 ]

both sexes, which was almost immediately resorted to by such a number of pupils, that he was under the necessity of employing two assistants. At the same time, owing to the dispersed condition of the College at New-Haven, and to his established character as an instructor, a part of one of the classes in that seminary repaired to Northampton, and placed themselves under his care as their preceptor. To them he devoted his own immediate attention, until they had completed their regular course of collegiate studies. The school was continued during his residence there, and uniformly maintained an extensive and distinguished reputation. At the same time, he preached almost without intermission upon the Sabbath, with increasing popularity. For about, one year, commencing with the winter of 1778—1779, he supplied the vacant congregation of Westfield; the year following, that of Muddy-Brook, a parish of Deerfield; and the year after, that of South Hadley. He often mentioned it to the honour of the people of Muddy-Brook, that they paid him for preaching, not in the depreciated currency of the country, but in specie, or wheat at the specie price, at his election. The compensation which he received for preaching, as well as the profits of his school, were all expended in the support of the common family.

A strong disposition was manifested, from time to time, by the inhabitants of Northampton, to employ him in civil life. In the county conventions of Hampshire he repeatedly represented the town; and, in connexion with a few individuals, met and resisted that spirit of disorganization and licentiousness which was then unhappily prevalent in many parts of the county, and which had too visible an influence in an assembly often fluctuating and tumultuous, it was owing eminently to his exertions, and those of his colleague, the Hon. Joseph Hawley, in opposition to the current of popular feeling, and to no small weight of talents and influence, that the new constitution of Massachusetts was adopted by the convention of the most important county in the state. Twice he consented to serve the town as their representative in the state legislature. This was in the years 1781 and 1782, just before the close of the war of independence; when subjects of an interesting and perplexing nature, growing out of the great controversy in which the country had so long been engaged, extensively agitated the public mind, and engrossed legislative attention. Every thing was then, in a sense, unsettled. That war had sundered not only the cords which fastened the colonies to the mother country, but those, also, which bound them to each other. The old foundations were, in a sense, destroyed; and new ones were to be established. Many of the old laws and regulations were to be altered; and others, accommodated to the slate of freedom and independence, were to be devised and instituted. A sense of subordination and obedience to law, was, also, to be cherished, instead of a spirit of licentiousness then widely prevalent. In this

[ 16 ]

situation, inexperienced as he was in the business of a politician or a legislator, he at once became one of the most industrious and influential members of that body, and was greatly admired and distinguished for his talents and eloquence. All his exertions were on the side of good order and good morals; and indicated a steady attachment to the principles of rational liberty, and decided hostility to licentiousness. On one occasion he was enabled to prove his devotion to the interests of learning. A petition for a grant in favour of Harvard College was before the legislature. At that time such grants were unpopular. That spirit of honourable liberality, which now happily characterizes the legislature and people of that commonwealth, was then far from being universally operative. During his occasional absence from the house, the petition had been called up; and, after finding but few, and those not very warm advocates, had been generally negated. On taking his seat, Mr. Dwight, learning what had occurred, moved a reconsideration of the vote. In a speech of about one hour in length, fraught with wit, with argument, and with eloquence, and received with marked applause on the spot, from the members and the spectators, he effectually changed the feelings of the house, and procured nearly a unanimous vote in favour of the grant. It gave him high pleasure thus to confer an obligation on that respectable seminary: an obligation which was gratefully acknowledged by its principal officers, as well as by many others of its friends.

At this period, he was earnestly solicited by his friends to quit the profession in which he had engaged, and devote himself to public life. In the winter of 1782—1783, a committee from the delegation of Hampshire, waited upon him with assurances from that delegation, that, if he would consent, their influence should be exerted to secure his election to the continental Congress : a place in the gift of the legislature. The late Governor Phillips, of Andover, who was his friend and fellow-lodger, though a man of distinguished piety, gave it as his own unqualified opinion, that he ought to listen to those proposals and remain in civil life; assuring him, also, with several of the most influential members of both houses, of their cordial support. But he had become so thoroughly weaned from his first intention of practising law, and was so much attached to the clerical profession, and so convinced of its superior usefulness, that nothing could change his resolution to devote his life to the latter. Having preached occasionally while attending the legislature, in Boston, and the neighbourhood, he received invitations, accompanied with flattering offers, as it regarded compensation, to settle as a minister, in Beverly and Charlestown; both of which, however, he declined. In the month of May, 1783, he was invited, by an unanimous vote of the church and congregation of Greenfield, a parish in the town of Fairfield, in Connecticut, to settle as their minister. This invitation he accepted, on the 20th of July, in the same year. On the 5th of November following,

[ 17 ]

he was regularly ordained over that people; and for the succeeding twelve years remained their pastor.

The annual compensation which he received at Greenfield was a salary of five hundred dollars, the use of six acres of parochial land, and twenty cords of wood. They also gave him a settlement of one thousand dollars. From his extensive acquaintance with men of consideration in literature and politics throughout the country, and a native propensity to hospitality, it was very apparent that he could not expect to support a growing family, and the expenses incident to his standing in the community, upon such an income. To supply the deficiency, he immediately established an academy at Greenfield, which he superintended himself; devoting six hours regularly every day to the instruction of his pupils. In a short time, youths in great numbers, and of both sexes, not only from various parts of New-England, but from the middle and some southern states, as well as from abroad, resorted to his school. This institution was commenced and carried on absolutely without funds, and depended solely on his own character and exertions. He supported it during the whole period of his residence there with unexampled reputation. We know of no similar institution in this country, thus dependant, which has flourished so long, or to such a degree. During the twelve years of his residence there, he instructed upwards of one thousand pupils. Numbers of them were carried through the whole course of education customary at College. In his school he adopted, to a considerable degree, one part of the Lancasterian mode of instruction; making it extensively the duty of the older scholars, who were competent, to hear the recitations of the younger. Many, of his pupils were regularly boarded in his family; so that its usual collective number was from twenty to twenty-five. It ought to be mentioned that his female pupils were instructed in many of the higher branches of literature, which had not, here previously been taught to their sex; and that under his auspices, on the delightful spot where he resided, that that superior system of female education which is founded on the principle, that women are intelligent beings, capable of mental improvement, and which is at present extensively prevalent. Even to this day, however, in very few of the higher female schools, are they carried through the same extensive and solid course of study which was pursued by his pupils. Probably to the exertions and influence of no one individual are the ladies of our country so extensively indebted. No man thought more highly of the sex; no man loved better the company of women of refinement and intelligence; and no man did more to exalt the female character.

Beside the instruction of his school, he preached steadily twice every Sabbath; and regularly visited his people. He also cultivated, with his own hands, a large kitchen, fruit, and flower garden. Living but a few rods [ 16.5 ft., Willison ed.] from the public road, in a most delightful

[ 18 ]

village, and having numerous family connexions, and very many friends and acquaintance, he saw and entertained an almost uninterrupted succession of company; greater, we are led to believe, than any individual whom we have known in the state. Among these were many strangers of respectability, from various and distant parts of the country. Greenfield was the resort of learning, of talents, of refinement, and of piety; and his own hospitable doors were ever open to welcome the stranger as well as friend. We believe the instances to be rare, in which a single individual has been the centre of such extensive attraction to men of superior character, or so entirely altered the aspect of society in the region around him.

When it is considered that, from his leaving College as a tutor, his eyes were so weak as not only to preclude him almost entirely from reading and writing, but to cause him, very frequently extreme pain and distress; it will naturally be concluded, that he must have passed a very industrious and laborious life. Such, however, was his capacity for every kind of business in which he was engaged, that he was able to devote as much time as was necessary to the calls of company and friendship, as well as to perform the extra—parochial duties of a minister to his people. Previous to his settlement at Greenfield, his character as a preacher stood high in the public estimation. During the period of his residence there, he gained a reputation not often equalled in this Country.

Having experienced the disadvantages of too abstemious as well as too sedentary a life when engaged as tutor in College, he became ever afterwards extremely attentive to his health. For the purpose of guarding himself against the recurrence of his former sufferings in this respect, he used a great deal of bodily exercise. He not only walked and rode, but he worked steadily and vigorously in his garden and on his land.

Being unable from the weakness of his eyes to write, he very early discovered that he must perform his stated duties as a preached without notes, or abandon his profession. A very few experiments convinced him that he was able to adopt the former course; and he pursued it for many years almost exclusively. That course was, to write the heads of his discourse, and the leading thoughts of which it was to be composed, and to fill up the body of it at the time of delivery. What was committed to writing occupied him but a few minutes. Under all the disadvantages which he experienced from the weakness of his eyes, and notwithstanding the variety of his avocations and duties, he composed and preached, while at Greenfield, about one thousand sermons, which, deducting the time he was absent during that period, will differ very little from two each week.

In the year 1785, he published the Conquest of Canaan. This work was begun, as has been remarked, when he was nineteen years

[ 19 ]

of age, and finished in his twenty-third year. Proposals for printing it were issued in 1775, and upwards of three thousand subscribers procured; but the circumstances of the country, just then commencing the war of independence, which lasted till 1783, postponed its publication. A few additions were made to the poem between that time and its appearance in 1785; but the great body of it was published as it was written in 1773.

In 1791, he was appointed by the governor of the state to preach the election sermon, before the legislature, at Hartford.

In the year 1793, he published a sermon on the Genuineness and Authenticity of the New Testament; and in the following year, a poem in seven parts, called after the place of his residence, "GREENFIELD HILL". The Conquest of Canaan, and Greenfield Hill, were both re-published in England.

During his residence at Greenfield, he cultivated an extensive acquaintance and intercourse, not only with the Congregational Clergy of New England, but with many in the Presbyterian Church in New-York and the states farther south. This fact often enabled him to exert an auspicious influence in removing the prejudices which unhappily existed in many of both classes; as well as in various instances directly to promote the great interests of morals and religion. Among other subjects which early engaged his attention, was that of a more intimate union of the Congregational and Presbyterian Churches throughout the United States. On this subject he entered into an extensive correspondence with the more influential clergy, both in Connecticut and New-York. A proposition for this object was made by him, early in the year 1790, in the particular Association of which he was a member. It was carried from that body to the General Association of Connecticut, which, in June of that year, met at his house. That venerable body proposed it in form to the General Assembly of the Presbyterian Church and the General Convention of Massachusetts. The two former bodies appointed each a committee of three to form and establish articles of union. This committee, of whom Dr. Dwight was one, met at New-Haven in September, 1791, and most harmoniously and happily executed their commission. To the union then agreed on, the associated churches of Massachusetts, Hew-Hampshire, and Vermont, have since acceded: an event that has been attended with very beneficial consequences to religion and the Church.

In the year 1794, he was invited by the Consistory of the Reformed Dutch Church in the city of Albany, to remove to that place and settle as their minister. The application was unanimous, and the compensation which they offered was considered, at the time, as liberal; but it was not accepted. for reasons which were deemed by him satisfactory.

[ 20 ]

In May, 1795, the Presidency of Yale College became vacant by the death of the Rev. Dr. Stiles. In fixing on a successor, it may with propriety be said, that towards Dr. Dwight the attention of the community was universally directed. The high reputation as an instructor, which he had gained whilst a tutor, and which he had maintained and enlarged since he left the College, was so universally known and acknowledged, that there was no difficulty in determining the question which now devolved upon the Corporation. They had nothing to do but to pursue the course pointed out by public opinion, which, in this case, was clearly and distinctly marked. Accordingly, he was, with great unanimity, appointed to fill that important and respectable station ; was inaugurated in September of that year, and presided at the public Commencement; and, in December following, removed his family to New Haven. The people of his parish with whom he had lived for twelve years in uninterrupted harmony, heard of his appointment with extreme regret. They loved their pastor, and they were proud of him, and they could not consent to give him up. Never have we known a parish part with their minister with more reluctance.

We are how entering upon a very interesting period in the life of Dr. Dwight. Owing to a variety of causes which it is not necessary to enumerate, the state of Yale College at the time of his accession to the office of President, was in many respects unhappy. Destitute in a great degree of public or private patronage, its numbers were reduced, its discipline was relaxed, a looseness of moral and religious sentiment had become fashionable, and its reputation had been for some time on the decline through the community. One of the greatest evils under which it suffered, was an extensive prevalence of infidelity among the students. This pernicious spirit had been derived from the circumstances of the country at the close of the preceding war. As was natural, it found easy access to the minds of a collection of youths, who were fascinated with ideas of mental as well as political independence, and who were easily induced to shake off what they considered the shackles of habit and superstition. The degree to which it prevailed may be conjectured from the following fact. A considerable proportion of the class which he first taught had assumed the names of the principal English and French infidels, and were more familiarly known by them than by their own. Under circumstances like these, he entered upon the duties of his office as PRESIDENT of YALE COLLEGE.

[ 21 ]

He took upon himself the instruction of the senior class, pursuing a system which produced the most beneficial effects. "The public (says Professor Silliman) have been little aware of the extent and diversity of the labours of President Dwight, in this Institution. He has, in fact, discharged the duties of four offices, either of which is, ordinarily, considered as sufficient to engross the time and talents of one man. He has been charged with the general superintendence and responsibility constituting the appropriate duties of the presidency; like his predecessors, he instructed the senior class in their peculiar studies, but on a much more enlarged plan; he voluntarily discharged, to a great extent, the duties of a professor of Belles-Lettres and Oratory; and he has been charged also with those of a professor of Theology." [ Footnote" Address, p. 15]

The mode of instructing was peculiarly his own. His long experience in this employment, had made him thoroughly acquainted with the youthful character, and enabled him to teach as well as to govern young men, with extraordinary success. "The students (says Professor Silliman) habitually expected the senior year with much interest, as one in which they looked for the most valuable instructions; nor were they disappointed. President Dwight delighted much in the peculiar studies which it was his duty to elucidate. Although these studies were prosecuted by the students in appropriate text-books, the order of which he observed in his recitations, he always thought for himself with much independence, but with a respectful deference to the opinions of men of eminence. Still the opinions of the authors in question he sometimes found reason to controvert, and while he candidly stated his own views, with the grounds of them, he enjoined upon his pupils the same independence of mind, and was willing that they too should differ from him and think for themselves. The recitations of the senior class were, in fact, although not in name, a series of familiar lectures; and the driest parts of logic arid metaphysics were rendered interesting by the ample illustrations of the President, enlivened by agreeable and apposite anecdote, and by sallies of sprightliness, which, while they took nothing from his dignity, greatly relieved the tedium of long discussions.

"Into his recitations and discussions he also threw a vast fund of practical instruction, on almost every subject of life, manners, and human business; for few men have ever observed more carefully and extensively; few have conversed more largely, and been more in contact with the world, in all its innocently accessible points.

[ 22 ]

In discussing the various subjects which customarily came before the senior class, especially those connected with the decision of disputed questions, it was usual for the President to assume a considerable range of statement and argument; and all those who have had the happiness to attend on his instructions, will remember, that not on a few occasions, his mind was kindled with his subject; till, excited by the re-acting stimulus of his own thoughts and communications, he has spoken even more eloquently, and with a more finished touch of feeling, than was usual in his regular written discourses.

"It was never any part of his plan merely to discharge his duty: he did it with his whole mind and heart; and thought nothing adequately done, till all was done that the case admitted of. Till the increase of professorships rendered it unnecessary, he heard the senior class recite twice as often as had been customary, and on most occasions his recitations were of double the length that would have been required."

In the year 1795, when President Dwight entered upon the duties of his office in the College, the whole number of students was one hundred and ten. Almost immediately after his accession, they began to increase, and in the course of his presidency amounted to three hundred and thirteen; an increase unexampled in any similar institution in this country.

It has been remarked, that at the time of his accession to the presidency, infidelity [ Infidelity as used here refers to the atheism/deism movement leaching out from the Enlightenment philosophy dominant in Europe ca. 1800. See Dwight's sermons on the Deity of Christ, or the Willison Center's Daniel Dana 1810 sermon for convincing arguments proving the tenets of the so-called "Enlightenment" are, indeed, spurious. Willison ed. ] was fashionable and prevalent in the College. To extirpate a spirit so pernicious and fatal, he availed himself of an early and decisive opportunity. Forensic disputation was an important exercise of the senior class. For this purpose they were formed into a convenient number of divisions; two of which disputed before him every week, in the presence of the other members of the class, and of the resident graduates. It was the practice for each division to agree upon several questions, and then refer them to the President to select which he thought proper. At that time infidelity was extensively prevalent in the state, and in the country; and an impression existed generally among the students, that Christianity was supported by authority, and not by argument and that their instructors were afraid to investigate the question respecting the Divine inspiration of the Scriptures, in the field of open and fair discussion. One of the questions presented by the first division was this : " Are the Scriptures of the Old and New Testament the Word of God?." To their surprise the President selected it for discussion; told them to write on which side they pleased, as he should not impute to them any sentiments which they advanced as their own; and requested those who should write on the negative side of the question to collect and bring forward all the facts and arguments which they could produce: enjoining it upon them, however, to treat the subject with becoming respect and reverence. Most if not all the members of the division came forward

[ 23 ]

His system of discipline was peculiarly his own; and has from its success commanded entire and universal approbation. The College laws, in force when he entered on the Presidency, were the same which were generally in being before his admission to College as a student. They were compiled by President Clap from the statutes of the English Universities; were made for other times, and for a very different state of society. Without proposing in the outset any serious alterations in the written code of laws, he effectually changed the whole system of administration. The government of College became as really new, as if every statute had been altered. A single clause at the end of the chapter on "Crimes and Misdemeanors," furnished him and his companions with authority to introduce and to justify this change, and became, in a sense, the only written law in force. The purport of this clause was, that, as the laws of the College were few and general, the Faculty might proceed, in all cases not expressly provided for, according to their best discretion. The intercourse between the officers and the students was placed on a new footing: the latter were addressed and treated as young gentlemen, and no other marks of respect were demanded of them, than those which gentlemen of course render to each other. The distinctions between the classes, so far as they were unnecessary and odious, were prevented. That degrading servility to which, under the authority of long established usage, the freshman class had been subjected, was abolished. The practice of inflicting hues for infractions of the laws, was abrogated; and it is not known that resort was ever had to that species of punishment for absence from prayers or recitation, or for any other offence of a character not more heinous. Instead of pursuing a course which seemed only calculated to inflict a penalty on the parent, he wished to adopt one which should prevent the necessity of every kind of penalty, by preventing offences. In the room of pecuniary exactions for neglect of study, and other violations of duty, he substituted private remonstrance. Appeals were made to the conscience of the delinquent, as well as

[ 24 ].

to his hopes and fears: appeals founded on the guilt of his conduct, on his love of reputation, the happiness of his parents, and his prospects in life. These appeals were almost always successful. When they failed, early notice of this fact was given to the parent. If their united remonstrances were unavailing, the offender was privately informed that his connexion with College had ceased. This course was principally pursued during the freshman year; at the close of which, the class was regularly relieved of those who had manifested a settled disposition to be idle and vicious. It was his sincere endeavour to save the character of the young offender. If an offence was private, its punishment, if possible, was private; and this, whether the delinquent was permitted to remain a member of College or not. Many of his pupils can remember how kindly and honourably he conducted towards them when he had discovered their misconduct.

The system of matriculation, which he introduced, has proved highly efficacious and salutary. According to this system, those are found, upon examination, to possess the requisite literary attainments, do not at once become members of College. To be members in full standing, their names must be entered in the "Matriculation Book", and this cannot be done until they have established a fair character for correct moral deportment and application to study. Before this takes place, they are liable to be sent home at any moment. An important favour, also, was conferred on parents living at a distance, by requiting their children to have guardians to regulate their expenses.

He encouraged the students, especially those of the senior class, in all their difficulties and troubles, to come to him for advice and assistance, in every such case, the instructor was forgotten in the friend and father. He entered into their interests and feelings, just as if they were his own; and while he yielded the necessary relief; he endeared himself to them permanently by his kindness. The members of the senior class, who wished to engage for a season, after leaving College, in the business of instruction, applied to him regularly to procure them eligible situations. So lively was the interest which he took in their welfare, and so willing and active his exertions in their behalf, that few such applications failed of being successful. He remembered the feelings of a young man just leaving College, without a profession, without property, and with no means of support but the blessing of God and his own exertions. Nothing gave him higher pleasure than to encourage the heart of every youth so situated, to save him from despondence, and to open to him the road to property, to usefulness, and to honour. The number of his students whom he thus essentially befriended, if stated, would almost exceed belief. With others, who were in more affluent circumstances, he would enter into a free and confidential conversation on their plan of life, explain to them their peculiar dangers, and lead them to aim at eminence in their professions,

[ 25 ]

and to form for themselves a high standard of moral excellence. The respect and affection

manifested towards him by his pupils, (after leaving College) whenever they visited New

Haven, as well as when they met him abroad, was a sufficient reward for all his efforts to serve

them, if he had not found a still higher reward in doing good. We will only add, that his pupils

familiarly spoke of him, with reference to this subject, by the most honourable appellation,

There can be no higher evidence of his qualifications for the important place, which he filled, than is furnished by the effects of his presidency. Yale College was founded by a number of pious clergymen without property, who had little to bestow upon it but a few books on theology. It has always struggled forward through great difficulties and embarrassments for the want of those funds which are indispensably necessary to its highest prosperity. Those at a distance, who know nothing of the institution but its extensive reputation, would indeed be astonished were they told how small is the amount of benefactions which it has received. The men of wealth, in the state where it is situated, have not sufficiently realized its importance to bestow upon it their bounty. The state, also, though at times she has assisted it, has not yet rivalled the munificence of her neighbours on the North and West towards their seminaries of learning. In her public funds, she is, in proportion to her population, the richest state in the Union; yet the College, emphatically her ornament and her glory, has but too sparingly enjoyed her patronage. We have already seen its situation, when Dr. Dwight was inducted into the presidency. Under all these disadvantages, in his hands, and by his unwearied assiduity and exertions, and those of his companions in office, it assumed a new appearance. Its numbers increased, its discipline was removed and invigorated, its morals were purified, and its relative character greatly elevated.

The period during which he presided over the College was attended with peculiar difficulties. A general sentiment of insubordination, growing out of the political situation of the civilized world, had seized the minds of the young as well as the old. High notions of freedom and personal independence prevailed among all ages. And the first impulse, to which in many instances the minds of youths as well as of men were disposed to yield, was resistance to authority. Many of our higher seminaries of learning have witnessed its effects in scenes of riot and insurrection, which have, for the time, subverted their authority, and destroyed their usefulness. Yale College wholly escaped these evils. No general combination of the students to resist its government, ever occurred during his presidency. This fact is to be ascribed to the wisdom and firmness of the President and his associates in office. He well knew that the tranquillity of such an institution must depend on the respect and affection of the students, and the steady watchfulness

[ 26 ]

of its officer deeply read in the human character, and emphatically so in the character of young men, he foresaw the approaches of the storm which so extensively prevailed, and provided in season the means of defence and security. On every occasion of this kind, he derived the utmost benefit from one trait of his character, his energy; a trait which no man ever possessed in a more eminent degree. His decision and inflexibility to his purpose cannot be surpassed.

At the commencement of his presidency, the professorship of theology was vacant. The Corporation proposed to appoint him, in form, to the office. For the first ten years, he would consent to none but an annual appointment. In 1805, it was made permanent. During the whole period, he preached twice every Sabbath, with almost no assistance from his brethren, and very rarely having an opportunity to exchange with the neighbouring clergy. Early in the year following his induction, he commenced the delivery of a series of lectures on the Evidences of Divine Revelation. This was no part of the duties of either office; but, owing to the extensive prevalence of infidelity in the country at that period, he viewed it as necessary to guard his pupils against the contagion. These lectures were not written out; the weak state of his eyes forbad his employing them for such a purpose. After collecting materials for about fifty, the same difficulty compelled him to desist, and prevented him from delivering even the whole of that number. They were on a plan entirely new, and were listened to with great interest. Had not the battle with Infidelity been fought, and the victory won, we should regret, still more than we now do, that they were left unfinished. No one, not personally acquainted with the facts, can realize how great, at this period, were his sufferings from weakness of sight. For years it was with extreme difficulty that he could read or write even a sentence. He was greatly alarmed, for a long period, with the symptoms of an approaching gutta serena. Repeatedly the pressure on the brain was so great as to produce momentary blindness, and obviously to threaten apoplexy. Occasionally, for weeks together, the anguish of his eyes was so intense that it required powerful exertion to draw his mind to any other subject. And often, after attempting in vain to sleep, he has risen from his bed, and, to promote a free perspiration, has walked for miles in the middle of the night.

In the prosecution of his duties as professor of divinity, he early began to deliver the lectures in these volumes. His practice was to preach one on the morning of each Sabbath in term time. By this arrangement he finished the course once in four years. Thus each student, who completed his regular collegiate period, had an opportunity to hear the whole series, he first conceived the plan of the work at Greenfield. While there, he completed it in short notes in about one hundred sermons, and delivered them twice to his people before his removal. At New-Haven, he twice went

[ 27 ]

through with them in the same state; frequently, however, adding to their number, and altering their arrangement.

In l800, when he was permanently appointed Professor of Theology, the Corporation allowed him fifty pounds per annum to employ an amanuensis. Though the compensation was trifling, yet the place was coveted, and regularly applied for, a length of tune before it became vacant. He began immediately to write out these Lectures; and wrote one a week during term time, or forty a year until they were completed. If not prevented, he commenced this task on Monday morning. His progress depended, with the exception of casual interruptions, on the rapidity of the amanuensis; which always fell short of the rapidity with which he dictated.

Sometimes, though rarely, the sermon was finished in a single day; usually in the course of the second day. The remainder of the week was employed in writing his Travels, and Occasional Sermons. When interrupted by company, if propriety did not forbid, he would proceed with two trains of thought by the hour together; conversing with the company, and also dictating to the amanuensis.

By a standing rule of the College, the President annually delivers a valedictory sermon, on the Sabbath preceding the Commencement, to the candidates for the Bachelor’s degree. Perhaps no part of his clerical labours excited more public attention, or were listened to with a livelier interest, than the sermons delivered on these occasions.

In the year 1797, he was appointed by the General Association of Connecticut to revise Dr. Watts’ version of the Psalms; to versify such as he had omitted; and to make a selection of Hymns suited to the general purposes of public worship. The work was completed in 1800, and laid before a joint committee of that body and of the General Assembly of the Presbyterian Church ; by whom it was approved, and recommended to the use of the Congregational and Presbyterian Churches throughout the United States. In the performance of this difficult task, he made alterations, of more or less consequence, in a considerable number of Dr. Watt's Psalms; and composed thirty-three entire psalms, containing about twelve hundred and fifty lines.

From the time he recovered his health, after the severe attack of colic already mentioned, he habituated himself to a steady course of vigorous bodily exercise. While at Greenfield, notwithstanding the multitude of his avocations, he walked, and rode on horseback, extensively; and constantly cultivated a large fruit and kitchen garden with his own hands. For this particular species of labour he had a high relish. His garden was distinguished for its beauty and its productiveness for the excellence of its vegetables, the abundance and delicacy of its fruits, and the choice variety of its flowers. Nor did the habit cease with him after his removal to New-Haven. He there pursued the same course—making it his constant practice through the whole season for gardening to work

[ 28 ]

at least an hour every morning before breakfast. In other parts of the year, he walked much and daily; rode frequently ; and often in the winter, when no other mode of exercise was convenient, he would cut his firewood. On this subject he exhibited the strictest uniformity and perseverance; and both by precept and example inculcated upon his pupils the necessity of a similar course. With reference, in a considerable degree, to the same object, in the year 1796, he commenced journeying on horseback, or in a sulky, during the College vacations, particularly in May and September. This practice he continued through the remainder of his life, except the last year; when he was severely attacked by the disease by which it was terminated. In these various journeys, it is computed that he rode about twenty thousand miles. His excursions were chiefly confined to the New—England states, and the state of New—York. He experienced the highest

gratification from the beauties of scenery; and scarcely a spot can be named within those limits, where those beauties are to be found in high perfection, which he did not visit and describe. For his own amusement, he took notes of the most material occurrences of his several journeys; and afterwards wrote them out, for the gratification of his family. This suggested to him the idea of collecting materials, from time to time, for one or more volumes of travels; in which should be comprised, not only an account of the climate, soil, mountains, rivers, scenery, curiosities, and general face of the country over which he passed, but of the state of society, of manners, morals, literature, and religion; the institutions, civil, literary, and religious; and the character of the governments and laws, of thc above mentioned states. To the performance of this task he was greatly prompted by the very unfair and illiberal accounts, which are given of us by foreigners, who have done little else than caricature both the country and its inhabitants. In his opinion, also, there was something peculiar in the circumstances of this country, which would render its history interesting to the philosopher, the statesman, and the Christian. These circumstances arose from the singular character and romantic history of the aborigines; from the recent date of its settlement by civilized inhabitants; from the character, views, and history, of its first settlers; from the advancements it had made in wealth, science, the arts; the character of its government, laws, and institutions; and, in short, from its progress in all the great objects of a civilized and Christian community, in the course of a hundred and eighty years.

On these journeys he visited great numbers of the most intelligent and respectable inhabitants of those tracts of country over which he travelled; and derived, from his conversation with them, a great collection of facts relative to the general state of morals, manners, and religion. The information thus gained was arranged, reduced to writing, and prepared for publication: the whole forming materials for three octavo volumes. It is believed, by those

[ 29 ]

who have had an opportunity to examine the manuscripts, that no work has appeared which contains so much correct information concerning the subjects of which it treats, as this. It is also believed that, should it ever be published, it will have the effect of redeeming our national character from the abuse and calumnies which have been heaped upon it by foreign travellers.

These journeys also enabled him to form an acquaintance with great numbers of the clergy, and many other persons of a religious character, in the states through which he travelled; and to ascertain the moral and religious condition of the people. This information was of the highest moment to him, both as it respected his feelings and his pursuits. By these means, and by his extensive correspondence, he became possessed of more knowledge, general and local, of the religious state and interests of the country, than almost any other man; and, by the aid of this knowledge, he was able to originate, and still oftener to aid, the execution of very numerous and extensive schemes of charity and benevolence.

To enumerate the various literary, charitable, and pious institutions, which he was active in founding, or promoting, would be a laborious employment. Some of the principal ones may be mentioned. By his exertions and influence, aided by those of distinguished men around him, "THE CONNECTICUT ACADEMY OF ARTS AND SCIENCES" was established. This was done in the year 1799; and the association was incorporated by the legislature of that state in October of the same year. One of the great objects in view was, to procure a Statistical Account of Connecticut. This he had much at heart, and flattered himself he should be able to accomplish. For this purpose, the Academy printed and distributed a list of inquiries to men of intelligence, throughout the state, and to encourage and stimulate others to assist in the execution of the plan. Notwithstanding the weakness of his eyes, he wrote the account of New-haven at an early date, which the Academy afterwards published. Accounts of a few other towns were furnished by other gentlemen. But, as it proved less easy than he imagined, to obtain the performance of a task attended with some labour and no profit, the business languished in hands far less occupied than his own, and the principal object was never accomplished.

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Such was the fact, also, with regard to the Theological Seminary at Andover, in that state. From its commencement, he was one of the visiters of that school, and annually attended to the duties of his office with great engagedness and punctuality. For it, his labours, his Counsels, and his prayers, were ever ready; and in its prosperity he was not less interested than in that of the College over which he presided.

From the time of the establishment of the most illustrious and sublime charity that has ever engaged the, attention, or drawn forth the exertions and the wealth of the pious and benevolent—" THE BRITISH AND FOREIGN BIBLE SOCIETY", it was the ardent wish of President Dwight, to see a similar institution established in the United States. Although a friend and promoter of smaller and more circumscribed institutions, he viewed the subject on a large scale, and was strongly impressed with the idea, that a National Society would be much more efficient, and far more extensively useful. Although he was prevented by sickness from being present at the establishment of " THE AMERICAN BIBLE SOCIETY", during the last year of his life; yet it was an object which not only met with his cordial approbation, but had the benefit of his warmest encouragement, and his earnest prayers; and it was a consoling consideration to him that he lived to see it accomplished, and making rapid progress towards extensive usefulness and respectability.

In addition to the foregoing institutions, a long list of more confined, but active and operative societies, formed for the purposes of piety and charity, had the benefit of his exertions, and the weight of his influence and patronage. According to his resources, he contributed largely and cheerfully; his services he rendered to an extent rarely equalled in this country; and in his endeavours to promote their usefulness and success, he was never weary.

Throughout his whole ministerial life, and especially while head of the College, he was resorted to by clergymen, from various parts of the country, for his advice and counsel on the subject of their professional concerns. Vacant parishes applied to him for his assistance in procuring ministers. In all associations of the clergy, local and general, of which he was a member, he was active and influential; able in devising, and firm in accomplishing measures for the advancement of religion, and for the good of the community. His services were extensively sought as a peacemaker, in removing difficulties between ministers and their people, and in restoring harmony in churches. Applications for private teachers, and instructors of public schools, from almost all parts of the United States, were made to him in immense numbers. The infant seminaries of our country often requested his assistance in the selection of their presidents, professors, and tutors. These various applications, not only occupied much of his time, but subjected him to a laborious correspondence, and to no inconsiderable expense.

This concludes Part One, containing pages 1 through 30.

EXPLAINED AND DEFENDED,

IN A

By

LATE PRESIDENT OF YALE COLLEGE.

WITH A

OF

IN FOUR VOLUMES.

SECOND EDITION.

VOL. 1.

NEW-HAVEN;

PRINTED AND PUBLISHED BY S. CONVERSE.

STEREOTYPED by A. CHANDLER.

1823.

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In conformity to the Act of the Congress of the United States, entitled, " An Act for the encouragement of learning, by securing the copies of Maps, Charts, and Books, to the authors arid proprietors of such copies, during the times therein mentioned."

A true copy of Record, examined and sealed by me.

This document was scanned from an original printing.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file June 2, 2001.

We are pleased to be able to present this astonishing biography of one of Yale's most influential Presidents, TIMOTHY DWIGHT, as found in this 1823 printing of his Yale theology lectures which are commonly known as 'Dwight's Theology". Republished many times over, they serve to deliver a very useful body of applied theology, superb in depth of learning, concerning the human, moral, and spiritual issues of this world, and of infinite importance for every person, to that of the next world, the eternal and spiritual dimension we shall all enter into

eventually.

Due to its length, we have divided it into two parts. Part 1, ( pp. 1-30 ) begins with his remarkable family background, and concludes with his entrance to Yale's Presidency. Part 2, (pp. 31-61) continues with his published works, a dramatic account of his final days preceding his death, and a review of his life, in particular as it affected others, which as president of Yale flowed forth vicariously through the thousands who passed through its doors, and then to the world in manifold and elevated stations of life.

To aid the reader, we have retained the original page numbers in brackets as shown here: [ 3 ]

Portions that present, in our opinion, items of import have been highlighted in bold face. No bold face appears in the original.

Yet his ardent desire to do good, by improving the education of the young, by diffusing valuable knowledge, by advancing the literary character of the country, and by promoting the prosperity of the church of Christ, rendered these gratuitous services for others not irksome, but pleasant.

During the period of his presidency, he was often called to preach, at the ordination of ministers, at the funerals of distinguished individuals, and on other public and extraordinary stations. Many of these sermons were printed. The following is a catalogue of these productions, and of various others of a different character published during that period.

In 1797, he published two Discourses on the nature and danger of Infidel Philosophy, addressed to the candidates for the Baccalaureate in Yale College.—And a sermon at the funeral of the Rev. Ehizur Goodrich, D. D.

In 1798, a Sermon, entitled" The Duty of Americans at the present Crisis," delivered at New-Haven, on the 4th of July in that year.

In 1800, a Discourse on the character of Washington.

In 1801, a Discourse on some events of the last century.

In 1804, a Sermon on the death of Mr. Ebenezer G. Marsh.

In 1805, a Sermon on Duelling.

In 1808, a Sermon on the opening of the Theological Institution in Andover, and the ordination of the Rev. Eliphalet Pearson, D. D. [ Available on-line at willisoncenter.com]

In 1809, a Sermon occasioned by the death of Governor Trumbull.

In 1810, a Charity Sermon, preached at New-Haven.

In 1812, The Dignity and Excellence of the Gospel—a Discourse delivered at the Ordination of the Rev. Nathaniel W. Taylor.

A Discourse, in two parts, on the Public Fast, in the same year. A Discourse, in two parts, on the National Fast, in the same year.

In 1813, a Sermon, before the American Board of Commissioners for Foreign Missions.

Observations on Language, published in the Memoirs of the Connecticut Academy of Sciences, in 1816.

An Essay on Light, also published by that Institution the same year.

In the years 1810, 1811, 1812, and 1816, he published several important articles in two religious periodical publications in New-England.

In every situation in life, President Dwight was distinguished for hospitality. At New-Haven he was still more liable to company than at Greenfield; and very few men, in any profession, or employment, in that state, ever entertained more, and no one with more absolute kindness and liberality. A great proportion of respectable

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strangers, almost all clergymen and persons of a religious character, visiting or passing through that town, were desirous of being introduced to him. It is believed that very few, who enjoyed the opportunity, ever left him without being gratified with the interview. Notwithstanding the variety and importance of his avocations, he was never unprepared to entertain strangers, or to enjoy the conversation of his friends.

Twice, during his presidency, the Corporation thought it expedient to state the circumstances of the College to the legislature; and to show that body the extreme inconvenience under which it laboured, for the want of buildings to accommodate the students. They had multiplied to such a degree, that about one third of the whole number were obliged to take rooms in the town; and, of course, were placed out of the immediate inspection, and control, of its officers :—a state of things almost necessarily productive of evil to the Institution, he was appointed one of the agents of the Board to present their statement. It will scarcely be believed that these applications were unsuccessful. On both these occasions, his address to that honourable body was universally admired as a distinguished specimen of forensic eloquence. It drew, from all who heard it, the strongest expression of applause.

But notwithstanding the failure of these applications, the reputation of the College was extended, and its numbers increased, beyond all former example. Though in want of the requisite buildings, though chiefly destitute of funds and of patronage, it still flourished; and was considered, throughout the country, as inferior to no seminary of learning in the United States. Students from every part of the Union were to be found in it; and from some of the southern states, a great proportion of the whole number who were educated at the north. The College thus derived, from the talents and exertions of its government, that reputation and advantage, for which it ought, in a far greater degree, to have been indebted to the liberality of the state.

By such long continued and unintermitted application to literary and scientifical pursuits, it would be natural to expect, that at the age of sixty-three, his constitution would have begun to experience some marks of decay and infirmity. Such; however, was not the fact. The regularity of his habits, his temperate manner of living, and the uniform course of exercise which he pursued; all united to invigorate his constitution, and render him, at that age, more active and energetic than most men of forty. No apparent declension was discernible in the powers either of his body or his mind. His understanding was as vigorous, his imagination as lively, and his industry and exertions as uniform and efficient, as they had been at any former period. In September, 1815, he undertook a journey into the western parts of the state of New-York. When he reached Catskill, he made an excursion to the summit of the neighbouring mountains, with the same views, and

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for the same purposes, as he bad visited so many similar objects in New-England. After travelling westward as far as Hamilton College, he relinquished the idea of proceeding further in his journey, in consequence of the state of the roads, which had been rendered extremely heavy and disagreeable by the extraordinary equinoctial storm of that year. As usual, he preached every Sabbath on that journey, and was thought by his friends never to have discovered more force of intellect, or higher powers of eloquence, than on these occasions. This was the last journey that he ever made. On the meeting of College in October, he resumed his customary labours in the chapel, and in the recitation-room, and performed them with his usual vigour, until the month of February; when he was seized with the first threatening attack of the disease to which he finally became a victim. That attack was severe and painful, to a degree of which those who did not witness it can have no conception. It made rapid and fearful ravages in a constitution which had increased in strength and firmness for more than sixty years, and which promised, to human expectation, to last to a " good old age." His patience, as well as his faith, were now brought to a most severe and heart-searching test. The pain which he endured, and endured with unyielding fortitude, was beyond the powers of description. For several weeks, during the month of April, scarcely any hopes were entertained, either by himself, his friends, or his physicians, of his recovery. Amidst all his sufferings, not a murmur, not a repining expression, escaped from his lips. His mind was perfectly clear, and his reason unclouded. Patience under suffering, and resignation to the will of God, were exhibited by him in the most striking and exemplary manner, from day to day. His conversation was the conversation of a Christian, not only free from complaint, but, at times, cheerful and animated; his prayers were fervent, but full of humility, submission, and hope.

At the end of twelve weeks his disease assumed a more favourable appearance. By surgical aid, he gained a partial relief from his distress; and his constitutional energy, still unbroken, raised the hopes of his friends that he might recover. He was unable to preach in the chapel until after the May vacation. On the 23 of June, he delivered to his pupils a sermon, composed for the occasion during his sickness, from Psalm xciv. 17, 18, 19: " Unless the LORD had been my help, my soul had almost dwelt in silence. When I said, My foot slippeth; thy mercy, 0 Lord, held me up. In thc multitude of my thoughts within me, thy comforts delight my soul." After a pertinent and solemn introduction, and an allusion to his own sickness and sufferings, the dangerous situation in which he had recently been placed, and the little probability there was, for a time, that he should recover, he proceeded to make a practical use of the doctrine, and the subject. The scene was peculiarly impressive and affecting. In no instance, during his presidency,

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until then, had he been kept from his pulpit by sickness, or any other cause. The change in his countenance and general appearance, was great and alarming. The plan of the discourse was new, the thoughts were deeply interesting, the language plain, hut forcible, the manner of delivery solemn and impressive. The mind can scarcely imagine a case in which an audience, comprised of youths, full of feeling, and ardent in the pursuit of reputation and happiness, would be more deeply affected than this must have been, when hearing from the lips of their revered pastor and teacher the following truths, on the true character of worldly good:

"To him who stands on the brink of the grave, and the verge of eternity, who retains the full possession of his reason, and who at the same time is disposed to serious contemplation, all these things become mightily changed in their appearance. To the eye of such a man, their former alluring aspect vanishes, and they are seen in a new and far different light.

Like others of our race, I have relished several of these things, with at least the common attachment. Particularly, I have coveted reputation, and influence, to a degree which I am unable to justify. Nor have I been insensible to other earthly gratifications; either to such as, when enjoyed with moderation, are innocent; or, such as cannot be pursued without sin.

But in the circumstances to which I have referred, all these things were vanishing from my sight. Had they been really valuable in any supposable degree, their value was gone. They could not relieve me from pain; they could not restore me to health; they could not prolong my life; they could promise me no good in the life to come. What then were these things to me?

A person, circumstanced in the manner which has been specified, must necessarily regard these objects, however harmless, or even useful, they may be supposed in their nature, as having been hostile to his peace, and pernicious to his well-being. In all his attachment to them, in all his pursuit of them, it is impossible for him to fail of perceiving, that he forgot the interests of his soul, and the commands of his Maker; became regardless of his duty, and his salvation; and hazarded, for dross and dirt, the future enjoyment of a glorious immortality. It is impossible not to perceive, that in the most unlimited possession of them, the soul would have been beggared, and undone; that the gold of the world would not have made him rich; nor its esteem honourable; nor its favour happy. For this end he will discover, that nothing will suffice but treasure laid up in heaven; the loving-kindness of God; and the blessings of life eternal.

Let me exhort you, my young friends, now engaged in the ardent pursuit of worldly enjoyments, to believe, that you will one day see them in the very light in which they have been seen by me. The attachment to them which you so strongly feel, is unfounded, vain, full of danger, and fraught with ruin. You will one day view

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them from a dying bed. There, should you retain your reason, they will appear as they really are. They will then be seen to have two totally opposite faces. Of these you have hitherto seen but one: that, gay, beautiful, and alluring, as it now appears, will then be hidden from your sight; and another, which you have not seen, deformed, odious, and dreadful, will stare you in the face, and fill you with amazement and bitterness. No longer pretended friends, and real flatterers: they will unmask themselves, and appear only as tempters, deceivers, and enemies, who stood between you and heaven; persuaded you to forsake your God, and cheated you out of eternal life"

But no acts of obedience will then appear to you to have merited, in any sense, acceptance with God. in this view, those acts of my life concerning which I entertained the best hopes, which I was permitted to entertain; those, which to me appeared the least exceptionable, were nothing, and less than nothing. The mercy of God, as exercised towards our lost race through the all-sufficient and glorious righteousness of the Redeemer, yielded me the only foundation of hope for good beyond the grave. During the long continuation of my disease, as I was always, except when in paroxysms of suffering, in circumstances entirely fitted for solemn contemplation, I had ample opportunity to survey this most interesting of all subjects on every side. As the result of all my investigations, let me assure you, and that from the neighbourhood of the Eternal World, Confidence in the Righteousness of CHRIST, is the only foundation furnished by earth, or heaven, upon which, when you are about to leave this world, you can safely, or willingly, rest the everlasting life of your souls. To trust upon any thing else, will be to feed upon the wind, and sup up the east wind. You will then be at the door of eternity; will be hastening to the presence of your Judge; will be just ready to give up your account of the deeds done in thc body; will be preparing to hear the final sentence of acquittal or condemnation; and xviii stand at the gate of heaven or of hell. In these amazing circumstances you will infinitely need—let me persuade you to believe, and to feel, that you will infinitely need—a firm foundation, on which you may stand, and from which you will never be removed. There is no other such foundation, but the Rock of Ages. Then you will believe, then you will feel, that there is no other. The world, stable as it now seems, will then be sliding away from under your feet. All earthly things on which you have so confidently reposed, will recede and vanish. To what will you then betake yourselves for safety?"

On the 17th of June, the same year, the General Association of Connecticut met at New-Haven. It was a meeting of unusual interest, and he was able to be present during most of their deliberations. He rejoiced to see the actual establishment of the Domestic Missionary Society of that state for building up its waste churches;

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in forming the plan of which, he cheerfully lent his assistance. The year preceding was eminently distinguished for revivals of religion; and he listened, with a heart overflowing with joy and gratitude, to the account of this glorious work of God. After the recital, the Eucharist was celebrated; and upwards of one thousand communicants, including al)out seventy clergymen, received the elements. He was invited by the Association to break the bread. Though pale and enfeebled by disease, and obviously exhausted by strong emotion, be consented. His prayer on that occasion was eminently humble, spiritual, and heavenly. It annihilated the distance between the Church in heaven and the Church around him; and, for the moment, they were together. The address, which blended the affecting considerations customarily growing out of the sacrament, with others derived from the triumph of the cross to which they had just been listening, left an impression on the audience which probably will not disappear but with life.

Although the disease with which President Dwight was afflicted, and by which his life had been so seriously threatened, was not removed; yet the severity of it was so far relaxed, that he was able, through the summer, to preach steadily in the chapel, to hear the recitations of the senior class, and to attend to a class of theological students who were pursuing their studies under his direction.

Still, he was not in a situation to pass a day, without resorting repeatedly to the surgical operation, by the aid of which he had in the first instance gained relief from his excruciating distress. But his mind was not idle during the intervals of his professional and official labours. In addition to the sermon which has been mentioned, he wrote, during this season, several essays on the Evidences of Divine Revelation, derived from the writings of St. Paul, and on other subjects—the whole forming matter for a considerable volume. The last of these essays was finished three days before his death. He also wrote the latter half of a poem of about fifteen hundred lines—a work of the imagination, the subject of which is, a contest between Genius and Common Sense, on their comparative merits—the question referred to and decided by Truth. He had projected a series of essays on moral and literary subjects, under the title of "The Friend," to be published in the manner of the Spectator, once a week, in a half sheet. Several numbers were written, as an exercise, for the purpose of satisfying himself, by the experiment, how many he could compose in a given space of time, without interfering with his other duties. He had also projected a periodical publication, to combine the common characteristics of a Review and Magazine, but upon a much more extensive plan than any single work of the kind that has appeared in this country, or even in Europe. A prospectus of this publication he had drawn up; and it was his determination, had his life been spared, and his health such as would admit of it, to have

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commenced it without delay; engaging himself to furnish one quarter of the original matter in every number. It was, however, apparent to his friends, and probably to himself, that unless he should succeed in gaining relief from the disease which hung about him, his constitution, strong and vigorous as it was, must in the end give way to such uninterrupted pain and suffering. His patience and fortitude, and even his cheerfulness, did not forsake him; hut fearful inroads were daily making upon his strength. His mind did not lose its activity or its vigour; but his flesh and strength daily wasted so rapidly away, that it was not to be expected that he could survive many renewed attacks of the distress which his disease occasioned. He presided at the Commencement, in September, and performed the ordinary duties on that occasion.

In the six weeks vacation, his health appeared to amend: and he was able usually to attend church, and to walk out occasionally during the week. On the sixth of October, he preached all day, and administered the sacrament in one of the churches in the town; and in the other, in the afternoon of the 13th, before the executive and the great part of the legislature of the state, he bore his public solemn testimony, in the delivery of the CXXI. sermon of the following series, against the unhallowed law authorizing divorces.

On the third of November, the second Sabbath in the term, he preached in the morning and administered the sacrament. Those who heard him will long recollect that his text was, Matt. v. 16 Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. It was his last sermon; and the administration of the Lord’s supper, which followed it, his last public act as a minister of Christ.

"Although the paleness of his countenance filled every one with anxiety, it was observed," says Professor Silliman, " that he uttered himself with his usual force and animation; and in performing the communion-service, he appeared much softened and affected; nor was he sensible of uncommon fatigue in consequence of so long a service.

"He began, as usual, to hear the senior class; and persevered, although often with extreme inconvenience, in hearing them at intervals, for three or four weeks. He often came into the recitation-room languid, and scarcely able to support himself, expressing his intention to ask only a few questions, and then retire; but, insensibly kindling with his subject, his physical system seemed temporarily excited by the action of his mind, and he would discourse with his usual eloquence and interest, and even throw, a charm of sprightliness and brilliancy over his communications. He met the senior class, for the last time, on Wednesday, Nov. 27th. He caught cold, was worse from the exertion, and did not go out again.

"He still continued to hear the theological class at his house. Their last recitation was only a week before his death: his sufferings

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were extreme; his debility scarcely permitted him to utter himself at all; but again his mind abstracted itself from its sympathy with an agonized frame; and in a discourse of one hour and a half on the doctrine of the Trinity, he reasoned and illustrated in the most cogent and interesting manner, and left an indelible impression on the minds of his pupils. It was his last effort in his delightful employment of instruction."

During his confinement, however, he was not idle; his mind was as active as when he was in sound health. Probably there are very few periods of his life, of the same length, in which he wrote more than from June to December.

He continued in this state of labour and suffering, until Tuesday the 7th of January. He had been recently afflicted by the death of his friends: the Rev. Nathan Strong, D. D. of Hartford, who was also his class-mate; and the Rev. .Azel Backus, D. D. President of Hamilton College, in the state of New-York. Upon hearing of the death of Dr. Strong, he remarked, that the lights of his class were nearly extinguished; alluding to the death of that gentleman and those of the Rev. Charles Backus, of Somers, and the Rev. David Ely, D. D. of Huntington. With the latter gentleman, in addition to the friendship that had subsisted between them from their youth, he had been associated, with the utmost harmony, throughout the whole period of his presidency, as a member of the corporation of the College. On Tuesday the symptoms of his disease appeared more favourable than they had done at any time previous; and his family and physicians were led to entertain very strong hopes that it had passed its crisis, and was experiencing a happy change. On the following morning however, as he got out of bed, he was seized with a strong nervous affection, which shook his whole frame, and gave rise, in a short time, to the most alarming apprehensions. This paroxysm was succeeded by a high fever, and a constant propensity to drowsiness. When the physicians visited him at ten o’clock in the forenoon, they found it necessary to bleed him, he continued strongly affected by these various symptoms through the day. His pulse was quick, his face in some measure flushed, his brain in a considerable degree affected, and he felt a continued drowsiness, and, at times, severe turns of pain from his local disease. In the evening be became more wakeful, and time severity of his distress increased. In order to relieve him from the pain, a moderate quantity of laudanum was administered. He did not converse much on Wednesday; his excess of suffering, with the affection of the brain, put it out of his power.

He was restless a considerable part of the night, but gained an hour or two of sleep, owing, probably, to the opiate which he had taken. On Thursday morning he got out of his bed, was dressed, and sat in his chair through the day. He was not so much inclined to drowsiness as on the preceding day; but frequently groaned

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from extreme pain and distress, and did not, enter much into conversation through the day. At the same time, he answered all questions put to him, with clearness and promptitude; inquired particularly of his friends and neighbours, as they called to see him, concerning their health and that of their families, and showed the same affectionate interest in their welfare, that he had uniformly manifested through life. At evening he attempted to make his usual family prayer, and proceeded for a few minutes with clearness and propriety; but a paroxysm of pain rendered him incapable of utterance, and he desisted. This was the last attempt he made to pray in the family.

Through Thursday night, he became more disturbed and distressed, resting but little; and in the morning it was apparent, from his symptoms, generally, and the change of his countenance and voice, that his end was rapidly approaching. From the great strength of his constitution, and the peculiar excitement of his nervous system caused by his disease, and perhaps, from the effect which it had produced upon his mind, it was apprehended by his family, that he was not aware of his approaching dissolution. The fact was, therefore, announced to him, accompanied with a suggestion, that if he had any wishes to express, or directions to give, with regard to his worldly concerns, it was to be feared that it was necessary to attend to the subject without delay. He received the intelligence with great calmness; and, as soon as his situation would permit, proceeded to express his wishes on the subject. Under the paroxysms of pain, his mind was more prone to wander than it had been the two former days. It recurred, however, to a clear and unclouded state, when the paroxysm ceased. At short intervals through the day, when he was the most nearly free from pain, he conversed on various subjects in his usual manner. Subjects connected with the great object of his lahours, his desires, and his prayers through life—the out-pouring of the Spirit of God, revivals of religion, the propagation of Christianity, and the dissemination of the Scriptures—were not only near his heart, but, when mentioned, kindled his feelings and awakened his devotion. A day or two previous to his being taken so unwell, he had received from the Rev. Dr. Marshman, at Serampore, a very elegant printed specimen of a Chinese translation of the Scriptures. On this subject, he was peculiarly interested, and expressed himself feelingly and with force, on the progress of evangelical truth among the heathen.

In the course of Friday evening, at his request, the eighth chapter of the epistle to the Romans was read to him. He listened to it with great attention, remarked upon a mistranslation in one or two places; spoke with much fervour of pious emotion on the subject of the chapter; and, at the close of it, exclaimed, "0, what a glorious apostrophe!" He also made a number of remarks on the opinions and sentiments of some of the English divines, particularly Clark and Waterland, on the doctrine of the Trinity.

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The subject of his approaching dissolution was again introduced in the afternoon of that day. He said he was not aware that it was very near; that he had yet a great deal of strength; but still it might be so, as strong constitutions did sometimes suddenly give way. Upon being reminded that his religious friends would be gratified to learn his views and feelings at the prospect of death, he began to make some remarks upon the great and precious promises of the gospel, when he was seized with a paroxysm of distress, which prevented him from proceeding. A few hours before his death, the subject was, for the last time, mentioned. He appeared to comprehend the object in view; and, though he spoke with difficulty, he answered, with entire clearness, that in the extreme sickness with which he was visited in the spring, during some weeks of which he had no expectation of recovering, he had experienced more support and comfort from religion, and the promises of the gospel, than he had ever realized at any former period of his life. "Had I died then, (said he) that fact would doubtless have been considered as affording strong evidence of the sincerity and reality of my faith; but, as I recovered, it probably made but little impression." It was a sentiment often inculcated by him, that it was more safe to rely upon the tenor of a person's life, as evidence of the true state of his religious character, than upon declarations made upon a death-bed. In the above-mentioned remark, there is little reason to doubt that he alluded to that subject, and intended that it should apply to his former sentiments.

After this, he requested his brother to read to him the 17th of John. While listening to the latter verses of the chapter, he exclaimed, " 0, what triumphant truths ~ Afterwards the 14th, 15th. and 16th chapters were read to him. He listened attentively, and spoke with lively interest on various passages. His mind evidently wandered while the last chapter was reading, and it was not completed.

A few hours before his death, one of his friends observed to him, that he hoped he was able, in his present situation, to adopt the language of the Psalmist "Though I walk through the valley of the shadow of death, I will fear no evil, for THOU art with me—Thy rod and thy staff they comfort me" He immediately replied, " I hope so."

For several of his last hours, his organs of speech were so much affected, that it was with difficulty he could articulate distinctly. Many of his words could not be understood. There is, however, no doubt, that, during that period, his mind was unclouded, and his thoughts were fixed on death and heaven. He was occupied a great part of the time in speaking, sometimes in an audible voice, and sometimes in a whisper. Repeated instances occurred, in which his expressions were clearly understood. In all of them, his language was that of prayer and adoration. The belief that he was engaged in that delightful Christian duty was confirmed, by the peculiarly solemn and devotional expression of

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his countenance. His eyes appeared to be fixed on that celestial world, whose gates, it is humbly trusted, were just opening to receive his departing spirit into the mansions of everlasting rest, prepared for him in his Father’s house. That he enjoyed the use of his reason until a short time before his death, was satisfactorily manifested by his answer to one of his friends,, who was sitting by him, and who asked him if he knew him. Upon which, he immediately turned his eyes towards him, looked him full in the face, and said, " Yes," with so much distinctness, as to satisfy those who were present that he perfectly understood the question, and the answer.

He did not appear, for several hours previous to his death, to suffer much pain; but continued to breathe shorter and shorter, until a few minutes before three o’clock, on Saturday morning, the 11th of January, when he expired, without a struggle or a groan.

The death of President Dwight spread a deep and general sorrow, not only through the state, but through New-England, and extensively through the Union. Beloved by relatives, esteemed by his friends, revered by his pupils, and highly honoured by his countrymen, his loss was universally considered as a great public, as well as private calamity. In the city where he had so long resided, and where his worth was universally acknowledged, he was sincerely and feelingly lamented. His funeral was attended on Tuesday, the 14th of January, by a large concourse of people from New-Haven and the neighbouring towns, and a respectable number of the clergy from different parts of the state. As a mark of respect, the stores and shops in the city were shut, and business suspended. The scene was solemn and impressive. A deep gloom pervaded the whole assembly, and every one present felt himself a mourner. The various religious services exhibited the fullest evidence of the affection and respect which the reverend gentlemen who officiated, entertained for his private virtues, as well as their deep sense of the loss which the Church, the College, and the community, had sustained in his death. In many places, in different parts of the country, sermons were delivered on the occasion. In New-York and Albany, meetings were held by the alumni of the College, resident in those cities, where various public manifestations of their sense of his virtues, their regret for his death, and respect for his character, were exhibited. Indeed, we know of but one instance that has occurred in this country, in which such extensive public expressions of sorrow for the death of any individual, or respect for his memory, have appeared.

It cannot be expected, that the character of so great and good a man, can be fully exhibited in a sketch like the present. A mere outline is all that its limits will admit.

The life of President Dwight, approaching within a few years to the duration allotted by Infinite Wisdom as the ordinary term of

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the life of man, passed during one of the most important periods which has occurred since the era of Christianity. The truth of this remark will be admitted, in whatever light the subject may be considered, whether literary or scientific, political or religious. In each particular he was called to act, and in most of them a very industrious and distinguished part. In order to ascertain his true character, it may be well to view him as a man of genius and a scholar; as an instructor; as a preacher; and as a man.

For native powers of mind, he will doubtless be ranked among the first men in the history of our country. The proofs in support of this remark need not be sought from any individual source, or from his attainments in any single walk of literature or science. They may be found in every pursuit in which he was engaged, and be gathered in every stage of his progress, from the cradle to the grave. In the acquisition of knowledge, we have seen that the earliest efforts of his mind, even in infancy, were singular and extraordinary; and that his talents were as strongly marked at this early stage of his existence, as perhaps at any subsequent period of his life. At every school in which he was placed, though commonly the youngest member, he was at the head of his class. in College, notwithstanding his extreme youth and the many other embarrassments through which he had to struggle, he was surpassed by none of his companions. His acquisitions, during the eight succeeding years after he left College, although he was constantly occupied in the business of instruction, and a considerable part of the time was afflicted with disease and debility, and in a great measure deprived of the use of his eyes, were extensive and profound; not confined to a single science, or to one branch of literature, but comprehending the mathematics and logic, the languages and philology, as well as rhetoric and poetry.

The loss of the use of his eyes, at the early age of twenty-three, is not to be regarded merely as a calamity by which he was deprived of the capacity for reading and study; but in connexion with the fact that it constantly subjected him to severe and almost uninterrupted suffering. With this insurmountable embarrassment he was obliged to struggle through life. During the great part of forty years he was not able to read fifteen minutes in the twenty-four hours; and often for days and weeks together, the pain which he endured in that part of the head immediately behind the eyes, .amounted to anguish. His life, it will be remembered, was devoted to a learned and laborious profession, and to literary and scientific pursuits. The knowledge which he gained from books after the period above mentioned, was almost exclusively at second hand, by the aid of others: a process slow, tedious, and discouraging. Yet he has ever been esteemed one of the best informed men this country has produced. Industry was indeed one of his most striking characteristics; but it was the industry of a mind conscious of its powers, and delighting in their exercise. All his exertions were

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the effort of easy action. They cost no labour, and occasioned no fatigue. His perception was clear and rapid, his discernment acute, his invention rich, his taste correct and delicate, his imagination brilliant, his wit genuine, his judgment solid, his views comprehensive, and his reasoning faculties powerful and commanding. Never was a mind under better discipline. All his stores of thought were arranged in exact method, and every faculty was ready at the moment. This was true, in conversation, in his lectures to his class, and in his public addresses. No emergency, however sudden or pressing, appeared to surprise him or to find him unprepared. In repeated instances, on the Sabbath, when his notes were by accident left at home, and he did not discover it until a few moments before he was to use them; he has, in the instant, taken a new subject of discourse, and formed his plan so happily, and executed it so well, that none of the audience conjectured the fact, or suspected the want of preparation. His mind always rose with the occasion, and was always equal to it. It appeared to view every demand upon it as an obvious call of God. Trusting in Him, it marched directly to its purpose, without even observing those difficulties which might have proved insurmountable to others.

In one particular, he excelled most men of any age :—in the entire command of his thoughts. Having been driven by necessity to pursue his many avocations without the use of his eyes, his memory, naturally strong, acquired a power of retention unusual and surprising. It was not the power of recollecting words, or dates, or numbers of any kind. It was the power of remembering facts and thoughts; especially his own thoughts. When an event in history or biography, or a fact or principle in science, was once known, he appeared never to forget it. When a subject became once familiar to his mind, he rarely, if ever, lost its impression. In this respect his mind resembled a well arranged volume; in which every subject forms a separate section, and each view of that subject a separate page. He perfectly knew the order of the subjects; could turn to any page at will; and always found each impression as distinct and perfect as when first formed.

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A single fact will exhibit, in a striking light, the comprehension of his mind, and the admirable method of its operations. The reader is requested to examine the "Analysis" at the close of this Memoir; and to observe how extensive, and yet how logical, is the plan of his lectures. This Analysis was formed from the lectures themselves, since his decease. He wrote no plan of them himself; but in completing them, relied exclusively on the scheme of thought which existed in his own mind. We have rarely seen any work, even of much less extent, unless some treatise on mathematical or physical science, in which the perfection of mathematical arrangement is so nearly attained. It ought to he added, that the following volumes are published as they were dictated to the amanuensis with almost no corrections except those which were owing to the mistakes of the penman, or the illegibility of his hand.

To conceive, to invent, to reason, was in such a sense instinctive, that neither employment appeared to fatigue or exhaust him. After severe and steady labour, his mind was as prepared for any species of exertion, as if it had done nothing for the activity and sprightliness of conversation; for the closer confinement of investigation or for the excursive range of poetry. Almost all his poetry, written subsequently to the age of twenty-three, was dictated to amanuensis, after the un-intermitted application of the day. Not un-frequently, in an autumnal or winter evening, would he compose from fifty to sixty lines in this manner. The first part of his "Genius and Common Sense" is in the stanza of "The Faery Queene," the most difficult stanza in English poetry. Repeatedly has he been known to dictate four of these stanzas, or forty—four lines, in the course of such an evening; and chiefly without any subsequent corrections.

The earliest of his poetical productions that has been preserved, though written at the age of fifteen, bears the characteristic marks, both in style and thought, of his later and more mature compositions. While he was connected with the College, either as a student or a tutor, he wrote and published several small poems, on various subjects, which were very favourably received at the time, and are still admired, for sweetness of versification, as well as for delicacy and purity of sentiment.

The early age at which he wrote the Conquest of Canaan is to be remembered in forming our estimate of the poem. It is not believed that the history of English poetry contains the account of any equal effort, made at so early an age. The subject of the

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poem has been objected to, as not sufficiently interesting to render such a performance popular with the great body of readers. At the time of its publication there was, undoubtedly, some ground for this remark. It was published a short time after the peace of 1783: a period unhappily characterized by an extensive prevalence of infidelity, as well as of loose sentiments with regard to morals. In this state of things, no poem founded on a scriptural story, however meritorious in itself; however happy its plan, or brilliant its imagery, or interesting its incidents, or distinct its characters, or noble its sentiments, fail to be in a degree unpopular; especially if breathing the purest morality, and the most exalted piety. Had its appearance been postponed to a period within the last fifteen years, during which time infidelity has given place to a reverence for the Bible, and a general regard for the doctrines which it contains, there is little reason to doubt that its reception would have been still more flattering to the author, and more just to its own merit as a work of genius. The Conquest of Canaan contains abundant evidence of rich invention, of harmonious versification, of a brilliant fancy, of strong powers of description, of a sublime imagination, of vigorous thought, and of the most pure and virtuous sentiment.

In addition to his attainments in classical learning, and the sciences in general, President Dwight had acquired a vast fund of information on almost all the concerns of human life. His acquaintance with books was extensive: comprising not only those appropriate to his profession as a minister, and his office as president of the College, but on all important and interesting subjects. He was thoroughly read in ancient and modern history, geography, biography, and travels. Few works of this description, especially those of the two last classes, escaped his attention. With the pursuits of agriculture, he was practically as well as theoretically conversant. In the cultivation of his garden he took peculiar pleasure, and displayed an uncommon degree of skill and science. Of his extensive knowledge on these subjects, his poem, called "Greenfield Hill," affords satisfactory evidence. One part of that work, entitled "The Farmer’s advice to the Villagers," contains a body of information, and of sound advice, addressed to that valuable class of men, of the utmost practical utility. In truth, it is difficult to name a subject, of any considerable importance, connected with the common pursuits of men in the business of life, which he had not made the subject of accurate observation and close thought; on which he had not collected many valuable facts; or about which he was not able to communicate much that was interesting and useful.

It has been seen, that a large proportion of President Dwight's life was devoted to the instruction of youth. From the age of seventeen to sixty-four, he was scarcely ever entirely disengaged from that employment; and there were not more than two years of that period, in which he did not pursue it as his constant business.

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His first effort afforded a sure promise of that high degree of excellence, in this interesting employment, to which he afterwards attained. In the course of his life, he assisted in educating between two and three thousand persons.

In the great change produced in the College, during his tutorship, by his efforts and those of his associates, his own exertions were of primary importance. He continued much longer in the office of tutor than they did, and, of course, had a greater opportunity to execute the plans for improvement which they had jointly devised, and put in operation.

It was unquestionably a fortunate circumstance for him, when he entered upon the presidency, that the public had full confidence in his capacity to fulfil its duties. It is, however, to be remembered, that this confidence was not, in any measure, founded upon mere expectation, or calculation. It rested upon a thorough acquaintance with his experience and success in the arduous and difficult business of instruction. The possession of this confidence, enabled him to commence his labours in the institution according to his own ideas of usefulness and practicability; and to adopt such a course of measures as the exigency of the case required. And to his independence and energy, his industry and devotion to his duty, is the College eminently indebted for the high character to which it was elevated, amidst all its difficulties, and embarrassments, at the time of his accession, and during his continuance in the office.

One of his most important qualifications as the head of such an institution, was an intimate knowledge of the character and feelings of young men, which, by long observation, he had acquired. The possession of this knowledge, so indispensably necessary, and yet so rarely to be met with, enabled him to direct his efforts in the administration of the government, and the application of discipline in the most judicious and efficacious manner to accomplish the objects in view. Those objects were, the peace and reputation of the College, and the character and highest interests of the students. Having adopted a system which was, in its nature and tendency, parental, he watched over the conduct and welfare of his academical children with affection and solicitude. So successful was he in the application of this system, that the youths who were placed under his care, loved and revered him as an affectionate father. When admonition or censure, or even more severe measures, at any time became necessary; his course of proceeding was in a high degree efficacious and salutary. These admonitions and censures were delivered in a manner, affectionate, indeed, but plain and searching; and rarely failed of producing their intended effect. Many a youth, whose conduct had subjected him to the discipline of the College, has found his stubborn temper subdued, his heart melted into contrition, and himself compelled to submission and obedience, by the private, solemn, but pathetic and eloquent remonstrances of his kind and affectionate teacher.

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President Dwight's talents as an instructor, were no where more conspicuous than in the recitation-room of the senior class.

The year commenced with the study of rhetoric, in which the lectures of Blair were the text-book. The questions naturally arising from the lesson were first answered, and the principles of the author freely examined. This usually occupied not more than half an hour; and was succeeded by a familiar extemporaneous lecture on the subject, which filled up the residue of the two hours commonly devoted to his recitations. This lecture was often enlivened by anecdote and humour, and interspersed with striking illustrations. It frequently exhibited lively sallies of the imagination, and occasionally high specimens of eloquence. Yet it was in fact, though not in form, a regular dissertation, a connected chain of powerful reasoning, calculated to leave a distinct and permanent impression on the mind. When the course of rhetoric was completed, that of logic and metaphysics succeeded; in which the regular text-books were Duncan and Locke’s Essay on the Human Understanding. After this followed ethics; when Paley’s Moral Philosophy was studied. In these recitations, also, a similar method was adopted. These three courses occupied three days in the week through the year. On each of these days the class exhibited written compositions. Two more were devoted to forensic disputation. The discussions of the students were commonly written, but at times extemporaneous. When these discussions were finished, the President closed the debate in an argument giving a comprehensive view of the question; and occupying, according to its importance, sometimes the space of half an hour, and sometimes that of several recitations. The series of questions thus discussed usually involved the more important disputable points in science, politics, morals, and theology. Many of his decisions, as specimens of reasoning and eloquence, were not surpassed by his happiest public efforts. On Saturday, Vincent’s "Exposition of the Shorter Catechism" was recited. The lesson terminated in a few minutes, and was followed by a theological lecture on the subject. At the close, he heard declamations. The students regularly looked forward to the senior year as peculiarly interesting and important; in which their minds were to be disciplined and furnished for action. No compulsion was necessary to secure their presence in the recitation-room. Even those who had previously been indolent, attended of choice. In each of the four courses of rhetoric, logic and metaphysics, ethics and theology, as taught in Vincent; he spent more time in instructing his class, than is customarily spent in the regular lectures of professors in those sciences. In addition to this, he was the stated preacher twice on the Sabbath; addressed the students at length in the theological chamber on Saturday evening; superintended the general administration of the College government; wrote, by the assistance of his pupils or of a regular amanuensis, almost all the works which he ever wrote;

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One important feature of his administration was the selection of his assistant officers of the faculty. The professorship of Theology, it has been mentioned, was occupied by himself. The others were filled with much younger gentlemen than had been usual, the education of nearly all of whom he had superintended; and with whose talents and qualifications he was thoroughly acquainted. The advantages of this course were numerous, and the wisdom of it has been fully proved and acknowledged. The College faculty entertained perfect confidence in one another, and entire harmony of opinion as to the system of government. The welfare of the College was a common interest; to promote which, they lent their whole united influence. In its administration, they always moved as one man. The experience, judgment, and energy of the President, and the active and vigorous co-operation of his younger associates, had the happiest effects on its good order and regularity, even in times the most turbulent and threatening. The consequence was, that Yale College was tranquil, at a period well remembered, when almost every other public seminary in the Union was shaken to its centre.

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In the formation of his sermons, he pursued a course, in a great degree, original. Texts familiar by common use among preachers, to the minds of his audience, would form the subject of discourses, new, solemn, and impressive. The truth to be illustrated was often new; the arrangement and arguments were new, the images were always new, and the thoughts peculiarly his own. The very weakness of his eyes, which occasioned him so much pain and self-denial, was, in some respects, advantageous, he could not himself read the sermons of others. Religious books of a different class were read aloud in his family on the Sabbath. And most rarely indeed was he permitted to listen to the sermons of his brethren. Thus, deriving no assistance from the efforts of others, he was compelled to depend exclusively on the resources of his own intellect. Happily these were rich and inexhaustible. It is probably owing to this, fact, that his sermons bear the characteristic stamp of his own mind; and are, throughout, in the highest sense, his own. In this respect, in a fair claim to originality of thought, of method, and of illustration, it is confidently believed, that the sermons of President Dwight need not shrink from a comparison with those of any other writer.

In his extemporaneous efforts, though his fancy was ever visibly active, still it was controlled by judgment and taste. They were indeed more richly ornamented with imagery than most of his written sermons; yet figures were introduced, not merely because they were beautiful, but for the purpose of illustration or impression. His own views of the duty of a minister of Christ, in this respect, are happily conveyed in several of the discourses in these volumes; and still more fully in some of his occasional sermons. He considered him bound to forget himself, and remember nothing but the purpose for which he is sent: the salvation of his hearers. Every attempt at display, every attempt to exhibit his own talents, or taste, or fancy, or learning, in a preacher, was, in his view, an obvious prostitution of his office to private and unhallowed purposes. His rules and his conduct were in this respect harmonious.

After his appointment to the office of professor of theology, in 1805, when he began steadily to employ an amanuensis, he turned his attention more to writing his sermons at length. The frequent calls upon him to preach at different places, on extraordinary occasions, and a disposition to render his systematic discourses to the students as nearly correct and perfect as possible, probably had influence with him in the adoption of this course. His Systematic Sermons had cost him much labour and research. They were favourite

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discourses with the public at large, and with his pupils; many of whom took notes of them every Sabbath. He thought, if they possessed the merit ascribed to them, that they ought to be written out. Other considerations also had their weight. He observed an increasing attachment, in some parts of the country, to a florid and highly embellished style of composition in his own view, owing to a vitiated taste; involving a substitution of ornament for thought, and of sound for sense and wholly subversive of the very end of preaching. This mode of writing was gaining popularity among his own pupils; and he felt desirous, as far as possible, to counteract it. Knowing the efficacy of a teacher’s example on the conduct of those under his care, he determined carefully to avoid every thing of this nature in his own discourses; and to subject his mind, naturally fond of imagery, to a severer discipline than it would submit to in the moment of extemporaneous effort.

The discourses in these volumes obviously required, in this respect, as well as in others, peculiar care. Their primary object is to explain and prove the great truths of theology; and their second, to enforce them on the conscience, and show their practical influence on the heart and life. They are not merely theological lectures; but are, in the strictest sense, sermons. Yet, as the purpose in the body of each discourse is the discovery of truth, the use of figurative language, except illustration, would there have been improper. In the application, it might be admitted to enforce and enhance it. The reader will, we think, admire the good sense displayed in this particular. In the division of the subject he will never find figurative language introduced. The body of the discourse, if, as is most commonly the case, the subject be merely argumentative, is almost equally destitute of it. It however, it be a subject rather requiring description and enhancement than proof; as in the discourses on heaven, on the holy angels, on the creation of the earth and of man, on the resurrection, the last judgment, and the future happiness of the righteous; it will he seen that the mind rises with his subject. Having heard those discourses to which we have just now referred, we have ever viewed them as distinguished models of sacred eloquence.

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addressed to his immediate pupils, when just about to leave the institution; to bid an adieu to him as their instructor, and to each other as companions, and to engage in the busy scenes of life. Over their conduct he had long watched with unremitting care; and for their present and future welfare, he felt the highest degree of solicitude. They contain an accurate development of the human character, and of the temptations, follies, and vices of the world; as well as the purest moral and religious sentiments, enforced with the feeling and fervency of parental affection, and accompanied by the parting counsels of a wise and experienced preceptor and friend.

Of the miscellaneous sermons at large, our limits forbid us to attempt a delineation. We will mention one of them, which appears to have been conceived in a peculiarly auspicious moment; and has been eminently followed with the blessing of God. His students will realize that we intend the discourse on Jeremiah viii. 20: The harvest is past, the summer has ended, and we are not saved. In two instances, the delivery of it was obviously the commencement of a revival of religion among his pupils; in the first of which nearly half of them were united to the College Church. Similar consequences have been ascribed on its delivery on two other occasions, in different places. Never have we witnessed effects on mixed audiences equally solemn and powerful, from any sermon, as in several instances from this. Many beside his pupils ascribed to it their first impressions on religious subjects.

His sermons were uncommonly intelligible to all classes of people. His division of his subject was natural, neat, and easily remembered. His style, though at times highly ornamented and elevated, was still plain and perspicuous; and his delivery, though occasionally rapid, was clear and distinct. Owing to these qualities, the illiterate, and persons of ordinary capacity, were able to understand him without difficulty.

Another characteristic of his preaching was, a constant regard to practical effect. Even the sermons which compose these volumes, the object of which was, primarily, to exhibit to his pupils a complete system of Christian doctrines, will he found, in their application, to have this discriminating character. It was impossible for him to enter the desk but as the herald of reconciliation. He could not fail to discover his affecting sense of the greatness of the Being who sent him, or of the infinite importance of the message which. he brought. And his most obvious purpose was to accomplish the’~ salvation of those to whom it was delivered.

It is believed, on the best evidence, that this purpose was, to an unusual extent, accomplished by his preaching. Immediately before the commencement of his presidency, the College Church, among the students, was almost extinct; it came at last to consist of only two members, and, soon after his accession, it dwindled to a single person. During the greater part of his continuance in office

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it embraced at least one fourth; in various instances one third; and in one, upwards of one half of the students. Perhaps no object of contemplation afforded him higher pleasure, towards the close of life, than the number of his pupils who had become, or were intending to become, preachers; especially when he remembered how frequently the labours of the former had been crowned with success.

In the performance of the other exercises of public worship, he greatly excelled. His manner of reading the Scriptures, and sacred poetry, was peculiarly happy and impressive. In the appropriateness, variety, fluency, copiousness, fervency, and elevation of prayer, as it regarded subjects, sentiment, and language, he was nearly without a rival. Entirely free from form, from tiresome repetition, and from lukewarmness, and under the influence of the deepest abasement and prostration of soul, his heart appeared to be melted, and " his lips to be touched as with a live coal from off the altar," when he was engaged in this sublime and delightful duty.

But his usefulness as a minister was not confined to his labours in the pulpit. He was emphatically the friend, the counsellor, and the guide of his younger brethren in the sacred profession. In the language of one of his pupils, "He was, indeed, a father to New England—her moral legislator. His life is an era in her history. To the churches of his persuasion in that country, he was a guardian, a friend, a counsellor. In the hour of trial, they found support in his firmness, assistance in his wisdom, and encouragement in his prayers. As a peacemaker, he was eminently blessed; for his advice was asked, and given in the spirit of Christian humility and justice." Great numbers of the clergy had, first or last, been his pupils: he had been their friend and adviser, as well as their instructor; and they felt the most implicit confidence in his disposition, and his capacity, to assist them in their embarrassments and difficulties. For this purpose they resorted to him with perfect freedom, and were received with the utmost kindness and respect. He entered at once into their interests and feelings; and the services which he rendered them were numerous and important. Having the advantage of long observation and experience, an extensive acquaintance with the state of the country, and the character, wants, and condition, of its inhabitants; and being the centre of application for the supply of instructors, both literary and religious, for a wide extent of country; he was able to adapt his opinions to the exigencies of the various cases in which he was consulted; and to furnish those who sought it with employment and support. Few imagine how many parishes in New-England, New-York, and elsewhere, have, through his agency, been furnished with clergymen.

In short, his character, as a preacher, may be summed up in the language of the writer last alluded to: " While he ‘ shunned not to declare the whole counsel of God,’ he strengthened his arguments by illustrations from the history of nations, and the biography

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of individuals. His application of Scripture doctrines and texts to the ever-varying aspect of human life; his insight into the groundwork of character, and the motives to action; his admirable sketches, as it were, with the very pencil, and in the very colouring of the inspired writers, distinguished him from the mere commentator on texts, and the sentimental moralist. Of his eloquence, as with most other great orators, few can judge correctly, but those who have heard him. They will never forget him, either in this world or the next. To simplicity in manner and matter, he added dignity; to ease, he added energy; to fervour, he added humility. Preaching too often seems, with ministers, the work of a day or an hour; but with him it was the work of Eternity. He preached as a sinner and dying man himself; he preached as in the presence of God, and of the spirits of just men made perfect; he preached as though he saw his crown of glory ever before him; as though he heard the Saviour saying, " Well done, good and faithful servant, enter thou into the joy of thy Lord." "His sermons were not adorned with as many decorations of taste and ornaments of imagination as those of some other distinguished pulpit orators. But in the primary qualities of real eloquence, his sermons were eminently rich: in powerful appeals to the heart, in vivid pictures of vice and virtue, sketched from the life; in awful denunciation; in solemn remonstrance; in fervent intersession."

It remains only to view President Dwight, as a man, in the various walks of private life, exhibiting the virtues which peculiarly adorn that interesting station. And perhaps, no part of the task which has been undertaken in this account, has been more difficult of execution. "It is rare," says Professor Silliman, who had been long and intimately acquainted with him in private as well as in public life, " that a man so great and splendid in the public eye, is in private life so desirable: for to his particular friends, his society was delightful, and the only effect of long and intimate acquaintance with him was, to exact towards him every sentiment of respect, admiration, and affection." "In the domestic and. social circle," says another of his pupils, " Dr. Dwight will ever be remembered with the tenderest affection, and the most sincere regret." " In private society, says a third, " Dr. Dwight possessed uncommon powers to please and to instruct. With an inexhaustible stock of knowledge on almost every subject, and an ease of communication to which a parallel can hardly be found, he easily accommodated his remarks to the character and means of improvement of those with whom he conversed; and seldom failed to excite the highest respect and admiration. From the weakness of his eyes, and his consequent inability to employ himself much in reading, except by the assistance of others, he was led to devote more of his time to the society of his friends, than, perhaps, in other circumstances, he would have judged expedient. He ever considered the diversified conversation of a social circle, as affording the most rational,

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and, at the same time, the most entertaining of all amusements." "A disappointment (says a fourth) is often felt, on our introduction to men who have attained eminence for talents and piety. By habits of seclusion and abstraction, they have, perhaps, lost the ability to mingle with interest in the concerns of the passing day. It was not so with President Dwight. In his manners he was, in the highest degree, dignified, affable, and polite. Like Johnson, he shone in no place with more distinguished splendour, than in the circle of the friends he loved; when the glow of animation lighted up his countenance, and a perpetual stream of knowledge and wisdom flowed from his lips. As his had been a life of observation and reflection, rather than of secluded study, his acquisitions were all practical; they were all at hand, ready to enrich and adorn his conversation. Th theology and ethics, in natural philosophy and geography, in history and statistics, in poetry and philology, in husbandry and domestic economy, his treasures were equally inexhaustible. Interesting narration, vivid description, and sallies of humour; anecdotes of the just, the good, the generous, the brave, the eccentric; these all were blended in fine proportions to form the bright and varied tissue of his discourse. Alive to all the sympathies of friendship, faithful to its claims, and sedulous in performing its duties, he was beloved by many from early life, with whom he entered on the stage, and whom, as Shakspeare says, he " grappled to his soul with hooks of steel." It is no small proof of his amiableness, that all who gained the most intimate access to him, whether associates, or pupils, or amanuenses, admired, revered, and loved him most."

These various testimonies, written by so many different persons, all having the best means of judging, while they evince his excellence in private life, also show how impossible it must be, in a sketch like the present, to give an adequate view of the character of a man so greatly distinguished in every public station which he was called to occupy; so justly admired in the circle of his friends; and so tenderly beloved in the bosom of his own family.

The purity of his sentiments and language was equally remarkable and exemplary. In conversation, he not only observed the strictest delicacy himself, in his remarks, and allusions, and anecdotes; but, by an influence at once silent and perceptible, induced every one else to do the same. The same is true of his writings. It is believed, that in the whole of his voluminous works there cannot be found a single sentence which is not consistent with the most refined purity. Nor, after an intimate acquaintance of more than forty years, is the instance recollected in which he has been heard to utter an expression, or thought, which would have excited the apprehensions of innocence, or wounded the ear of female sensibility.

He was, from infancy, distinguished for the most conscientious regard to truth. This was obvious in every day's conversation.

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He never allowed himself to exaggerate, nor in any degree to misrepresent. In no situation, whether surprised by strong temptation, or urged by the most pressing necessity, would he sanction the slightest deviation from absolute verity. Equally sincere was he in his professions. The kindness and services which he rendered, always exceeded the expectations which he had intentionally raised. He had too much self-respect to keep any man in the dark as to his opinions or principles. He entertained none which he was not willing to communicate to the world, and his declarations concerning them were mathematically true.

No less was he remarkable for the most scrupulous regard to decorum. His manners were those of the polished gentleman—characterized by ease, grace, and dignity. There was no distance, no reserve, no visible consciousness of superior intellect. His politeness was not a mere exterior. It was the great law of kindness, "Thou shalt love thy neighbour as thyself," exemplified in his daily intercourse with those around him. It was, thus, universal—appearing in his countenance, his conversation, and his conduct, exhibited equally towards persons of every condition, and delicately regarding the characters, the circumstances, the feelings, and the prejudices of those who were present. All men were easy and happy in his company. Amidst all his avocations and labours, he was ever ready to attend to the calls of hospitality, of civility, and of friendship; calls which were multiplied upon him to an unprecedented degree, but which were never suffered to pass by unheeded. The courteousness of his manners was exemplified in his intercourse with the poor and the humble, as well as with those in more elevated stations, by his treating them at all times with kindness, listening to their wants, and, as far as lay in his power administering to their necessities.

His charities were unceasing, and, in proportion to his resources, rarely surpassed. The beggar at the door never went empty away. Those who suffered in silence, he continually sought out, and sent them unsolicited relief. Those whom the providence of God had suddenly impoverished, never applied to him for help in vain. To religious charities, to the education of young men of piety, to the distribution of Bibles, to the support of missions, to the assistance of destitute churches, he loved peculiarly to contribute. The only privilege of the affluent which he coveted, was the good which they might do with their wealth, and the pleasure which they might enjoy in doing it.

No man ever loved his friends with more sincerity or constancy, or with warmer affection. His house, his hand, and his heart, were always open to welcome them. He never deserted them in distress, or because they were the objects of reproach and calumny. Instead of this, he chose rather to withdraw from those who attacked them, however numerous, or wealthy, or powerful. To their failings he was kind—never, by even a remote allusion, giving

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others reason to suppose that he observed them. Their excellencies he loved to acknowledge. The characteristics, in his view, which ought especially to govern in the choice, of intimate friends, were not talents, nor learning, nor wealth, nor influence, nor polish, nor fashion: they were sincere affection, tried personal worth, and refinement of the mind. In this respect few have been more happy. In his intercourse with his friends and with others, all his purposes were kind, and generous, and honourable. He would not condescend to wear disguise, nor to associate with those before whom it was necessary.

Personal independence, and decision of character, were in-wrought in the very texture of his mind. He was afraid of no man. The history of his life presented no vulnerable points, and, he knew that reproach and slander could not do him injury. While he received intelligence and advice from every quarter, and would change his purpose if a sufficient reason was given; yet, without such a reason, no influence nor entreaties, no flattery nor threats, could induce him to change it. His purpose was his duty. Motives of a higher nature than any which present objects can afford, led him to embrace it, and no other motives could prompt him to relinquish it. For this, he was ready at all times, if it became necessary, to sacrifice the objects which are usually most valued: the friendship of any friend; the civilities and courtesy of the rich, the fashionable, and the powerful; and the applause of the many. The formation of his opinions on religious subjects, he appeared ever to consider as a transaction exclusively between God and himself. Aiming to leave other things wholly out of view, he resorted to the Bible as the perfect standard of faith, and as absolutely obligatory on the conscience; believing that his own mind was darkened by many errors, and needed the illumination of the Spirit of light. Various opinions, ardently embraced when a youth, he afterwards relinquished, from a conviction that they were unfounded. His sentiments, on all important religious subjects, will be found in these volumes. What he believed to be true, he would preach, in all the extent in which he received it, leaving the consequences with God. His views of Christian catholicism, and of the importance of truth, will be found in several of the following sermons. His feelings, and conversation, and conduct, towards those who differed from him, were evangelically liberal. Virtue he described as "voluntary obedience to truth," and vice, as "voluntary obedience to error." He held the Scriptures to be a plain intelligible revelation of the will of God; and every man who has them, to be equally responsible for his faith as for his practice. No considerations would induce him to be civil to error, as such; or to narrow the distinction between error and truth. While he treated those whom he believed to embrace errors (even fundamental ones) with kindness; on all proper occasions, he exposed their errors without hesitation and without fear. The value of their applause and their

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friendship was "less than nothing," in comparison with the value of truth, and of a clear conscience before God.

All who have attempted to draw his character have mentioned him as eminently disinterested. Few men have originated more numerous or more important institutions or measures. Yet it is believed, that in no instance whatever was he even suspected to connect a private selfish end, his own personal benefit, or the advancement of any member of his family, with that which was avowed and ostensible. The purposes which he professed were the only purposes he had in view. To accomplish them, he could not stoop to management and finesse. They were honourable purposes. He declared them with the sincerity of truth, and pursued them with the dignity of virtue. So perfectly known was his character in this respect, that the instance probably cannot be named, in which any man ventured to approach him for his assistance in a manner which was not direct and honourable.

The love of money appears to have had no influence over his mind. He viewed wealth not as a blessing in itself, but in the good which it enabled its possessor to do to himself, his family and others. He had a right "to eat ‘and to drink, and to enjoy the good of his labour under the sun," and to make adequate provision for his family; but the residue was vested in his hands to promote the wellbeing of his fellow-men. These were his principles. Were the amount of property that he relinquished for the benefit of the Institution over which he presided to be stated, those who know how limited were his resources, would view the degree in which they were reduced by his liberality as literally romantic.

His temper was ardent and natively impetuous, but under the discipline of kindness and of principle it had been chiefly subdued. If its impetuosity was ever manifested, it was against conduct which was base and dishonourable. If at any time, through misinformation, he had been led to form incorrect views of men or of conduct; when convinced of it, no man more cheerfully retracted his error. His ardour was daily conspicuous in his friendships, his love of rectitude, and his zeal in doing good. Though ardent, he was amiable and affectionate, and possessed an almost child-like simplicity and tenderness of heart. Never have we known the individual, whose feelings were more uniformly or more powerfully excited by the recital of a tale of distress, of a kind and honourable action, or of an account of the triumphs of the cross.

The interest which he took in the great and splendid Christian charities which characterize the present era, was extinguished only with the lamp of life. While able to converse, the establishment, labours, and success of Bible Societies and Missionary Societies, maintained their hold upon his heart. Such was the excitement which, from time to time, during the few last days of his life, the accounts of their success produced upon his mind, that it was sufficient for the moment to control the influence of his disease; to bring

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back his thoughts, occasionally bewildered by the intenseness of his sufferings, to entire collectedness; and to enable him to give vent to his feelings in the lively and animated language of fervent and pious gratification.

In the nearest relations of private life, President Dwight was an example of almost all that is excellent and praiseworthy. As a son, he manifested towards his parents, on all occasions, the most dutiful and cheerful obedience and the most reverential affection. So true is this remark, that his mother declared, a short time before her death, that she did not know the instance in which he ever disobeyed a parental command, or failed in the performance of a filial duly. As a husband and a father, his life was eminently lovely. It was an uniform display of conjugal affection and paternal tenderness: a daily exemplification of the great principle of benevolence, "It is more blessed to give than to receive." His highest earthly enjoyment was found at the fireside, in the bosom of his family. Their happiness was his own; and to promote it, no exertions were too great. As a brother, it has been seen he was affectionate and generous; supplying to his numerous brothers and sisters, as far as the nature of things would admit, the severe loss they had sustained in the morning of their lives, in the death of an excellent father. As a friend and neighbour, let the united testimony of the various communities in which at different periods of his life he resided, give his character. Rarely indeed does an instance occur in which the influence of individual example has been more beneficially experienced. It was not merely that he was kind to his neighbours, polite and hospitable to strangers, and charitable to the poor; and that, as far as in him lay, he followed peace with all men: there was a moral charm that uniformly surrounded him, which was felt in every circle, and spread its benign influence through the regions in which he dwelt.

His sentiments with regard to personal religion, are every where unfolded in the following work; but especially in the sermon on the Nature of Faith; in those on Regeneration; and in those on the Two Great Commandments. We have met with no other account of these subjects, which has appeared to us equally definite and satisfactory. Religion he viewed as having its seat only in the heart; and himself, and all men, by nature, as entirely destitute of it; and remaining so voluntarily until renewed by God the Holy Ghost. Wherever it existed, he supposed it to be comprehended in love; and proved to exist only by the fruits of love visible in the life. His views of his own attainments as a Christian were unaffectedly humble. On this subject he was reluctant to converse; conceiving that real piety is unostentatious, and that mere professions are of little value. Rarely, if ever, has he been known to mention it when numbers were present; and not often before a single Christian friend, he never spoke of himself as a Christian. His humility in this respect was striking in his sermons and his

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prayers: when speaking of the Christians present, never including himself among them. His declarations on this subject, in health and in sickness, always were, that he did not know that he had any personal interest in the mediation of Christ; that the promises of the Gospel were great and glorious; that he was usually free from distressing doubts and apprehensions; and that his hopes were often bright and supporting. He loved retirement for religious meditation, self-examination, and secret prayer; and spent, it is believed, a portion of every day in the discharge of these duties. His prayers in the family and in public exhibited, so far as the human mind can judge, unusual evidence of contrition, self-abasement, trust, resignation, gratitude, and love. We have not known the individual whose powers to instruct, or to interest, in conversation, were superior to his; yet it was his highest pleasure to converse on religious subjects, and where propriety permitted it, on experimental religion. Such was the state of his thoughts and feelings at all times in company, that his mind seemed willing to enter on the contemplation of religion at every opportunity. It was not, however, mere speculation. It was a living exhibition of the various affections of piety and benevolence as they came warm from the heart.

His life was a steady course of cheerfulness, as well as of submission; and this, under trials well calculated to determine the character. Probably no man, without actual experience, can realize how great a trial of patience it is to endure pain in the eyes every day for more than forty years, uninterrupted except by the hours of sleep, and often intense and agonizing; to be deprived by it, for weeks together, of a great part of his necessary sleep; to be cut off, absolutely, from the pleasure of reading and to be continually threatened by it with blindness, and, occasionally, with apoplexy. Not only, however, did he not murmur nor repine—he was resigned. He was more—he was universally cheerful and happy; and always ready to contribute to the happiness of those around him. He chose rather to remember his blessings than his afflictions; and felt that he had not deserved the least mercy. Nay, his very afflictions he viewed as among his greatest blessings.

Death often invaded his peace. He lost a father in the prime of life and usefulness, whom he ever mentioned with the highest reverence; three brothers, at the age of manhood, whom he tenderly lamented; a mother, endeared to him by every consideration which could affect the heart of filial piety; two sisters, for whom he felt no ordinary warmth of attachment; and a son, a youth of fine promise, at the age of nineteen, just after he had completed his education. The effect of these repeated strokes was obviously such as a Christian should desire. Their evident tendency was to soften the heart, to subdue the will, to loosen the attachment to terrestrial good, to enliven the conscience; and to assist the soul in its assumption of the heavenly character. This was peculiarly observable

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of the death of his son. It occurred before the termination of a remarkable revival of religion among the students of the seminary; during which he was believed to have become possessed of personal piety. Had he lived, he intended to have been a clergyman. He died at a distance from home; and his father did not arrive in season to be present at his funeral. Rarely have we witnessed parental sorrow equally intense and permanent. Rarely could he mention his son without a faltering voice, and cheeks suffused with tears.

Those who witnessed his sufferings during the two last years of his life, were not more struck with. their severity, nor with the fortitude which he discovered under them, than with the marked effect of them upon his mind. Often, for months together, the pain which he endured was not only unintermitted, but, in its severest forms, spasmodical. During the continuance of these convulsions, which recurred frequently during the day, so intense was the anguish, that the sweat would roll down his forehead for many minutes together in continued streams. Yet such was his fortitude, that though compelled at times to groan from severity of distress, he never once forgot himself so far as to murmur or complain. But while these sufferings thus ravaged the body, and prepared it for dissolution, their effect upon the soul was obviously salutary. Accustomed, for many years, to the daily contemplation of death, he now witnessed its gradual approach with serenity and peace. In the midst of his sorrows he found consolations " that were neither few nor small." He grew continually more and more humble, gentle, meek, and resigned; more and more disposed to give up every trust but in his Saviour. Though his intellect retained all its vigour, yet his temper became, in an eminent degree, that of a lovely child., His affections were exquisitely tender. Their native character seemed entirely gone, and they resembled the affections of heaven. His views, his hopes, his purposes, and his joys, were heavenly; and nothing terrestrial seemed to remain, ,except his earthly tabernacle, which was just ready to be laid in the grave, there to rest in hope. When called to pass the dark valley, his Shepherd appeared to he with him. His rod and His staff, they comforted him. Though frequently bewildered through excess of pain, yet no distressing fear assailed him. He saw the presence of the grim Destroyer with tranquillity and hope; yielded up his soul without a struggle; and, as we trust with undoubting confidence, found a glorious welcome into the "house not made with hands; eternal in the heavens."

His life was eminently useful and lovely. His death was peaceful and happy to himself, but most widely and deeply lamented by his countrymen at large, as well as by his family, his many friends, and the Church of Christ. His eternity, we trust, will pass among angels and the spirits of the just, in their immortal progress in knowledge, happiness, and virtue.

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Over the grave of President Dwight, the Corporation of the College have erected a neat marble monument, on which is the following inscription:

Hic Sepultus jacet

Vir ille admodum reverendus

Timotheus Dwight, S. T. D. LL. D.

Collegii Yalensis Praeses,

et ejusdem

Sacrosanctae Theologiae Professor;

Qui

De Literis, de Religione, de Patria

Optime meritus;

Maximo suorum et bonorum omnium

Desiderio,

Mortem obiit,

Die Xl. Januar. Anno Domini

MDCCCXVII.

AEtatis suae

LXV.

Ecclesim Greenfieldiensis Pastor

Annos XII.

Collegii Yalensis Tutor

VI.

Praeses

XXII.

Senatus

Collegii Yalensis

Hoc Saxum Ponendum

Curavit.