71. AAA71 1837 Daniel Dana, Massachusetts Election

Sermon.

72. AAA72 1837 Samuel Davies, Biography.

PORTER RHETORICAL SOCIETY,

IN THE

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Justin Edwards, D. D., ( Yale, 1827) Served as President of Andover Seminary for six years, beginning in 1836.

Dr. Edwards delivers here a stunning assessment of Sacred Eloquence, most notably presenting the shocking observation that the best of learning cannot make one an accomplished speaker when discoursing on Divine subjects. One HAS to be, in the end, taught by God within one's own soul in order to have a genuine effect.

He also clearly establishes a solid refutation of hyper-Calvinistic fatalism, and that by applying Paul's instruction to "preach the Gospel". Edwards well explains how the Holy Spirit then causes the words spoken by a sinful preacher to become life changing in the hearer's life.

This short address is well worth reading for modern application, we have highlighted parts of pp18-19 for effect!

Willison Editor.

Page numbers in the original appear in brackets as such [ 3 ].

The following begins the original text:

ADDRESS.

The object of this Society is the improvement of its members in sacred eloquence. Eloquence is the art of speaking well. Speaking well, is speaking in such a manner as tends to accomplish the object of the speaker. And that speaking is the best, or the most eloquent, which most strongly tends to accomplish the object. The objects of speakers are various; and not unfrequently the same speaker has in view different objects. They may all however be classed under two heads, immediate, and ultimate.

The immediate object generally is to influence minds; lead them to think, feel, and act. A speaker does not however design to lead men merely to think, feel, and act, but to do this in a certain way. That way he intends himself to mark out. By communicating his thoughts, exhibiting his feelings, and by means of speech, looks, and actions, bringing these into contact with their minds, he designs to lead them to start, and move onward in the direction which the impulse of his own mind shall give them.

The ultimate object generally is some good, real or imaginary, which he expects to result from such a course of thought, feeling, and action.

Sacred eloquence is the art of speaking well on sacred subjects. These are subjects which relate to God, to Jesus Christ, to the Holy Ghost, to the souls of men, and to eternity. All subjects relate more or less to these, but sacred subjects appropriately, are those which relate more immediately, and directly to these objects. They relate especially to the wondrous manifestation of the Godhead for the deliverance of

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unumbered millions of our race from the ruins of apostasy, and their exaltation to the holiness, and bliss of heaven. The character of God, the creation and fall of man, the way opened for his recovery by the incarnation, obedience, and death of Christ, the transformation of those who believe, by the power of the Holy Ghost, into the divine image, the dissolution of the world, and the eternal. destinies of the righteous, and the wicked, are all appropriately subjects of sacred eloquence.

Public speaking on these subjects is an ordinance of divine appointment. To speak well upon them, is, to speak in such .a manner as tends to accomplish the object of that appointment. And that speaking is always the best, or most eloquent, which most strongly tends to accomplish that object.

Hence arise three questions, viz.—What was the object of God in appointing the ordinance of public speaking on sacred subjects? What kind of speaking most strongly tends to accomplish that object? And how may men of competent talents, and learning, attain to that kind of speaking? In a plain, practical manner to answer these questions will be my object in this address.

What was the object of God in appointing the ordinance of public, speaking on sacred subjects?

It was the promotion of his glory in the salvation of men. This salvation consists in deliverance from a state of eternal sinning, and suffering; and in exaltation to a state of eternal holiness, and bliss. The term on which this salvation is granted is a change of character, from a state of enmity, to a state of friendship with God. This change is manifested by repentance of sin, faith in Jesus Christ, and obedience to his commands. The grand means of effecting it; is, by divine appointment, public speaking. This then is the object of sacred eloquence, to reconcile men to God, for the purpose of promoting his glory in their salvation.

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This is stated to be the object by the highest authority. Said one of the most eloquent men that ever lived, who was taught this divine art from heaven, and who spake as he was moved by the Holy Ghost, "Knowing the terror of the Lord we persuade men." To what did he persuade them? "Be ye reconciled to God." "We pray you in Christ’s stead, be ye reconciled to God." "Believe on the Lord Jesus Christ." And "whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." Why did he wish to persuade them to this? "Knowing the terror of the Lord :" "Other foundation can no man lay than that is laid which is Jesus Christ." "Neither is there salvation in any other ; for there is none other name under heaven, given among men whereby we must be saved." "And he that believeth not the Son shall not see life, but the wrath of God abideth on him." "The Lord shall he revealed from heaven with his mighty angels in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." To save men from, this overwhelming, and endless destruction, and to raise them to that "exceeding and eternal weight of glory" is the object of sacred eloquence. This was the object of Paul. It was the object of Him who spake as never man spake. It is the object of all who are like him, and who, with his spirit, engage in this employment. This ought to be the object of every minister of the gospel; and of every individual who unites with this Society for the purpose of improvement in sacred eloquence. And on this occasion, Brethren, I shall take it for granted that this is your object. I shall take it for granted that your object is the same with that of Paul, from the memorable period when light shone around about him from heaven, and it was said of him, "behold he prayeth :" and when

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he was borne onward, by the love of Christ, through perils of Waters, perils of robbers, perils by his own countrymen, by the heathen, in the city, in the wilderness, in the sea, among false brethren, in weariness, and painfulness, hunger, cold, thirst and nakedness, not counting life dear to him, till he broke out in triumphant strains, "I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but unto all them also that love his appearing." Yes, I hear your hearts echo,—This is the object.

What kind of speaking then most strongly tends to accomplish this object? It is not every kind of speaking; nor is it every kind of speaking on sacred subjects. "What is the chaff to the wheat, saith the Lord ?" "If I say unto a wicked man, Thou shalt surely die, and thou dost not warn that wicked man, he shall die."

What kind of speaking then will save men? I hear it whispered,—" No kind of speaking whatever. To save men is the work of God. Repentance of sin, and faith in Jesus Christ are his gifts. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." I know it. Every man who understands, and believes the Bible knows it. Paul may plant, and Apollos may water, but God giveth the increase. But how does he give it? Without the planting of Paul, and the watering of Apollos, or with them? After he has appointed means, and commanded men to use them, does he give his blessing without the use of those means, or with it? And does the fact that he gives the blessing, render the means which he has appointed useless? Does it give the least hope, or furnish the least excuse to those that neglect them? Let God answer. "He that is idle in seed time shall beg in harvest, and have nothing." Although neither is he that planteth any thing, neither he that

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watereth, as to being the author of blessings, yet he that planteth and he that watereth are both as instruments essential; because God has appointed them. And, working all things after the counsel of his own will, he gives blessings in the way of his own appointment. Hence it is a principle in his administration, settled as the ordinances of heaven, that, "as a man soweth so shall he reap." And this is as true in spiritual things, as in temporal. He of whom are all things, and by whom are all things, ordinarily apportions the harvest in kind, and quantity, to the seed sown, the ground cultivated, and the labour bestowed upon it. Hence the foundation for that which is the glory of creatures on a state of probation, an abiding conviction of absolute dependence on God, and of obligation perfectly to obey him; leading to deep humility, fervent gratitude, untiring perseverance in duty, a disposition to view all blessings as the gifts of God and render to him forever all the glory. And this, instead of palsying the powers of the human soul, will raise them to the highest pitch of exertion. It will give to men a boldness and an energy, a vigour and perseverance, both in willing and in doing, which nothing but a conviction that God is working in them both to will, and to do, will ever accomplish. Hence when he, in whom dwelt the fulness of the Godhead bodily, would lead those who were not sufficient of themselves even to think any thing as of themselves, to undertake, and to accomplish the most difficult, and glorious work ever thought of by mortals, he told them, "without me ye can do nothing." Having fastened the conviction of this truth in their minds, he commanded, "Go ye into all the world and preach the gospel to every creature." And to sweep away every objection which the ignorance, sloth, pride, or malice of men could raise, he said, "He that believeth, and is baptised shall be saved; and he that believeth not shall be damned." "And so I am with you alway even unto the end of the world."

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Believing his declaration, and relying on his .promise, as workers together with him, they went forth in the plenitude of their weakness, and his strength, conquering and to conquer. Satan and his legions, driven out from strong holds which they had fortified for ages, surrendered their captives, and retired in dismay before this band of martyrs, as they waved in holy triumph, from continent to continent, the banners of the cross. Songs of deliverance even from eternal death, broke from a thousand tongues, and ten thousand hearts poured forth their choicest strains to God their deliverer. But in doing this, they lost sight neither of the instruments, nor of him who used them. With one breath they cried, "how beautiful upon the mountains are the feet of them that bring good tidings, and that publish the gospel of peace." With the next they cried, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory and dominion, forever and ever."

So it has been, in every generation. So, we learn from the Bible, it will be. I heard a voice saying, Who are these, and whence came they.? I looked, and lo a multitude, which no man could number, of all nations, and kindreds, and people, and tongues stood before the throne of God, and the Lamb, clothed with white robes, and palms in their hands, and cried with a loud voice saying, salvation to our God that sitteth upon the throne, and unto the Lamb. Such, by divine appointment, are to be the trophies of sacred eloquence. Attended by the power of the Holy Ghost, it is destined to be the means of peopling heaven; preparing multitudes which no man can number to shine before the throne of God in the lustre of his image, and reflect the brightness of his glory through the universe.

The question then returns, and with augmented interest, What kind of speaking most strongly tends to accomplish this? How must a man speak in order to promote to the greatest extent the salvation of men?

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He must declare all the truths which God reveals, in the connexions in which he reveals them. and he must declare them with those feelings which these truths clearly apprehended, cordially embraced, and faithfully obeyed will inspire. The only reason why preaching of any kind is ever effectual to the salvation of men, is, God has appointed it; and attends it with his blessing. And he has appointed not only that men should preach, but has told them what to preach. "Preach the preaching that I bid thee." " Hear the word at my mouth., and give them warning from me." "He that hath my word, let him speak my word faithfully." This requires him to preach whatever God reveals, and as he reveals it. A preacher has nothing to do to invent new truths, to preach those which God does not reveal, or those which he does, in any different manner and connexion from what he reveals them. To the law and the testimony—if preachers speak not according to these, there is no light in them. The law of the Lord, as he reveals it, is perfect, converting the soul. It needs only to be understood, and obeyed, to prepare men for heaven. The testimony of the Lord, as he gives it, is sure, making wise the simple. All that a preacher has to do, is, in the clearest and kindest manner, to exhibit this ; illustrate it to the understanding, and impress it upon the heart. "Go ye into all the world, and preach the gospel to every creature." This gospel is that revelation which is made to men in the Bible; all of which is given, by inspiration of God, and is profitable, for doctrine, reproof, correction, and instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work. The whole of this revelation, would you be instrumental to the greatest extent in saving souls, you must preach, and nothing more. The Bible must be to you what the pillar of fire and of cloud was to Moses. Where that goes, you must go. If you stop, God moves on without you. You are left behind, in

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a wilderness, without a guide, without a helper. Your safety and your success both depend upon following him. Where he stops, you must stop. If you move, go which way you will you go without God. Fight as you may, you only beat the air. Instead of conquering, you are conquered. Or if you seem to yourselves to gain a temporary triumph, and begin to scowl upon less adventurous spirits, who dare not move without God, it is only a feint of the enemy to draw you into thicker ambush, and sink you into deeper ruin. You may imagine that you have hosts strong and mighty, who can overcome in battle; but, like the Egyptians in the sea, the more numerous your hosts, and the heavier your artillery, the deeper you sink. In a warfare hike this, nothing can be done without God. And he will accompany none, but those who follow him.

Would you rise in sacred eloquence to the highest possible pitch, your eloquence, as to matter, must be the echo of the eloquence of God. That, like its author, is perfect. The perfection of human eloquence is to be like it. That is the pattern which you must always follow. And those who honour me, saith God, I will honour; but those who despise me, shall be lightly esteemed. Canst thou draw out leviathan with thy hook? or pierce his sides with thy spear? Thine iron he esteemeth as straw, and thy brass as rotten wood. Thy darts he esteemeth as stubble, and he laugheth at the glittering of thy spear. When a strong man armed keepeth his house his goods are in peace. A stronger than he must come upon him, and take away his armour, and then he may spoil his house. In the battle with flesh and blood, principalities and powers, and the rulers of the darkness of this world, and spiritual wickedness in high places, you, without God, are nothing; less than nothing and vanity; as the chaff which the whirlwind driveth away. You cannot for a moment sustain yourself;. how can you conquer others?

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In illustration of the principle under consideration, look a moment at the grand topic of revelation; that which as a means in saving sinners is the principal instrument of doing all that; revelation can do, viz, the character of God. Who understands it, and who can understand it, but himself? Who else can reveal it? And after he has revealed it, who can add to that revelation, or take from it, or in any respect essentially alter it, without making it essentially imperfect? No matter how great a man’s talents, or extensive his learning; had he a mind surpassing a thousand fold the mind of Gabriel, and stored with all the wisdom and knowledge that has ever existed, or that ever will exist out of the mind of God, he could add nothing, and take away nothing from divine revelation without rendering it, so far as he altered it, imperfect; and tending to prevent its proper effect on minds. Would you produce the right effect on minds, raise this effect to the highest pitch of intensity, and give it the greatest extent, show them the character of God just as he reveals it. If you fail essentially here, you may expect to fail every where. You may speak with the tongue of men and of angels, but without exhibiting’ the character of God, in the work of saving sinners you will be nothing; and you will do nothing but hinder it. Should your voice be musick itself, and reach the ear of every being in creation, it will fall powerless upon the heart which is at enmity with God, and produce in it no reconciliation to him.

You will not make men feel that while they live in known sin they are enemies to God., You will not make them feel that on account of this, they, deserve to perish. You will not make them feel that except they be "born again," they will perish. And you will not reconcile them to Him, who, if they do not repent, believe on Jesus Christ, and serve him, will punish them with everlasting destruction from the presence of the Lord, and the glory of his power. How can you reconcile

men to God, unless they feel their need of reconciliation? When he offers them deliverance from destruction, all of grace, how can they accept it, as all of grace, if they feel that they do not deserve that destruction? And if they feel that they do not deserve it, how can you reconcile them to him who threatens it, and who, if they are not reconciled to him, will bring it upon them? The thing is impossible. Hence I say again, if you fail essentially here, you may expect, in the work- of saving sinners, to fail every where. Their hearts will remain cased in impenetrable adamant, and not the voice even of an angel would reach them. This adamant must be broken, and the heart within pierced. And there is but one instrument that will do this, THE WORD OF GOD. This will do it. "Is not my word like as a fire, saith the Lord; and like a hammer that breaketh the rock in pieces ?" Would you assail hearts of stone and turn them to hearts of flesh, use this. "And as the rain cometh down, and the snow from heaven, and watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sower, and bread to the eater, so shall my word be that goeth forth out of my mouth. It shall not return unto me void; it shall accomplish that which I please, and prosper in the things whereto I sent it." Mark the instrument of which this promise is made, my word that goes forth out of my mouth. Use this. And attended by the omnipotence of him who speaks, it will be quick, and powerful, sharper than a two edged sword, piercing to the dividing asunder of the soul and spirit, the joints and marrow, a discerner of the thoughts and intents of the heart. It will stain the pride of human glory, bring down high looks, and lead him who said I am rich, and increased in goods, and have need of nothing, to cry, Wo is me, I am undone. From the crown of the head to the sole of the foot there is no soundness. Against thee, and thee only have I sinned, and done evil in thy sight.

And strange as it may seem, the same instrument, the word

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of God which goeth forth out of his mouth, that wounds, will also heal. It will bind up the broken heart, and heal the wounded spirit. It will give deliverance to captives, and the opening of the prison to them that are bound. "It will even open blind eyes, and let in the light of the knowledge of the glory of God, and lead the heart that was dead, to cry, "Whom have I in heaven but thee, and there is none upon the earth that 1 desire beside thee." "The Lord is my portion." "Though he slay me, I will trust in him."

Nothing but the word of God will do this. Nothing else is the sword of the Spirit. Other weapons are carnal; manufactured by the pride and ignorance of men. Be furnished with them as abundantly- as you will, and use, them as dexterously, in the day of battle you will fall. Every man who uses them will fall, and the army of the aliens move on in triumph. The god of this world is never conquered, he never retreats, and never yields a captive, but at the point of the "sword of the spirit." To cope with him you must use this weapon. And you must use it naked, in all its brightness. Then it will be mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing every thing into captivity to the obedience of Christ. However numerous or powerful your foes, you have nothing to fear; for the Lord will consume them with-the breath of his mouth, and destroy them with the brightness of his coming.

Show to every sinner Jehovah, as be shows himself, a "just God, and a Savionr." Call, in his name, upon every one to love him with all the heart, and soul, and strength, and mind; and whether they eat or drink, or whatever they do, to do all to his glory. Tell them from him that it is a reasonable service for them to be holy as he is holy, and perfect as he is perfect; but that they have all gone out of the way, have together

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come filthy, that there is none righteous among them, no not one. Tell them from him, that into heaven can enter nothing that defileth, and that except a man be born again he cannot see the kingdom of God - that the wicked will be driven away in their wickedness—be turned into hell—go away into everlasting punishment—and the smoke of their torment ascend up forever and ever. And if while you lodge his testimony on the ear, he carries it to the heart, and fastens there the conviction that not one jot or tittle of what he has said will fail till it all comes to pass, you will not need to add your demonstration. They will feel its truth. And think it not strange if some set their faces against the heavens, and are almost ready to curse their God and king, and look upward; while others with clearer views of their own guilt, and a deeper conviction of God’s justice close their lips in silence, and are ready to sink into eternal despair. As they cast a lingering anxious look to you, show them, God as a Saviour: although. infinitely rich, for their sakes becoming poor, that they through his poverty might be rich.

Go with them to the manger, and thence through prayers, and tears, and sufferings to Calvary. Follow him by the blood of his footsteps, till he bears their sins in his own body on the tree; and let them hear him as he groans, "My God, my God, why hast-thou forsaken me ?" Tell them from him, that he is wounded for their transgressions, and bruised for their iniquities; that the chastisement of their peace is on him; that the Lord hath laid upon him the iniquities of us all. And as he struggles under the amazing load, and the sun shrinks away, the rocks break asunder, and the dead start from their graves, ask them, If these things are done in the green tree, what will be done in the dry? And as they sink under the unutterable answer, he cries in agony," Father, forgive them." And if they are not dead, they will feel that God has no pleasure in the death of the wicked, but that the wicked turn from his way

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and live. They will hear from the cross the voice of infinite kindness, saying, "Turn ye, turn, ye, for why will ye die ?" And if they are not twice dead, they will feel that if they turn not, there will remain no more sacrifice for sin, but a certain fearful looking for of judgment, and fiery indignation which shallforever devour them.

But supposing they are dead, twice dead, consumed, and their bones bleaching under the winds of heaven, be not discouraged. If you are surrounded on every side with dry bones, even if they are very dry, and you are asked by God, Can these dry bones live? never answer, No. But prepare to preach the preaching that he bids you.. Stand before the cross, and in view of earth’s sole hope," cry, "Come, O breath, and breathe upon these slain. "Awake thou, that sleepest, arise from the dead, and Christ shall give thee light." And there will be a shaking among the dry bones; they will come, together bone to its bone; flesh and sinews will come upon them, and skin cover them above, and the spirit of the Lord breathe into them the breath of life. .And as soon as they open their eyes, show them" the Lamb of God, that taketh away the sin of the world." Invite all to look unto him and be saved. Tell them that, he who spared not his own Son, but freely gave him up for them all, will with him also, to those, who embrace him, freely give all things: that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of, God in Christ Jesus. And that they. may have strong consolation, tell them that he hath confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, they may have strong consolation who flee for refuge to the hope set before them.

But tell them too, that other foundation of hope for the guilty can noman lay than that is laid, which is Jesus Christ: that if

he who despised Moses’ law died without mercy, of vastly sorer punishment will he be thought worthy who treads under foot the blood of the Son of God: that whosoever believeth not on him shall not see life, but the wrath of God abideth -on him.

And that they may have no doubt of it, carry them forward, till he comes in his glory, and the glory of his Father with the holy angels, the dead, small-and great, stand before him, and he divides them one from another, as a shepherd divideth his sheep from the goats. Let them hear, "Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world;" and "depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." Let them see the wicked going away into eternal punishment, and the righteous into eternal life. Yes, my brethren, let them see it. And that they may, see it yourselves. Stand when you preach on the ruins of the world; see the heavens passing away with a great noise, and the elements melting with fervent heat; the earth also and all things in it burnt up; your hearers going away, some into everlasting punishment, and others into life eternal; and this to depend as a means upon you ; and you cannot but be eloquent. With the groans of the damned, and the songs of the blest mingling on your ear, and the love of Christ in your heart, you cannot but be eloquent. Every look, every action, every word, and every tear will be eloquent. And it will be the eloquence of the heart, which is the means of God’s appointment to reach the heart. This is the eloquence which he delights to bless, the eloquence of the heart, in view of an eternal heaven, and an eternal hell, to one of which each individual of the human family is hastening; constrained by love to pour out its emotions to save immortal souls from sinking eternally in the one, and raise them to dwell eternally in the other. And though this eloquence has none of the trappings of human oratory, and is nothing hut faith in Christ, and love to souls uttering itself in

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the strong unaffected language of the heart, it will, with the blessing of God, impress the heart, and subdue it : for it pleases God by the foolishness of such preaching, to save all that believe.

Preach, my brethren, the truth of God, in this manner, for the purpose of glorifying him in the salvation of men, and you may hope, through grace, to turn many to righteousness; and afterwards to shine as the brightness of the firmament, and as the stars forever and ever.

How then can you attain to this kind of speaking? You, I mean, who have competent talents, learning, and powers of utterance; who have all needful human instruction, and are willing to make the sacrifices and efforts which such an attainment requires. You must be taught it by the Spirit of God. Human teaching is needful to show you how, in the best manner, to express your feelings; but you must have divine teaching in order to possess those feelings, which are essential to sacred eloquence. No one but God can teach you rightly to apprehend his truth, cordially to embrace it, and powerfully to feel its, efficacy on your own hearts; or with those feelings which truth inspires, communicate it to others. On these points, each of which is essential to sacred eloquence, you must be taught of God. To receive his teaching, you must feel deeply your need of it. God does not communicate his instruction where it is not desired. To receive it you must desire it, ardently desire it. You must daily ask for it, and be ready, with the meekness and docility of children, implicitly to receive it. For this purpose you must daily listen to what he declares in the Bible; and with that fixed attention which you would, should you hear him declare it from the throne of his excellent glory. And you must feel, deeply feel that it is all true, and all important: that the Bible is all given by inspiration of God, and is all profitable. And as such you must receive it, and obey it. Love the same things that God loves, hate the same things that

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he hates, and seek in all your efforts, the same great end. In doing this, let his will made known in the Bible be your guide. When you understand, always follow it. Do nothing, even in thought, which he forbids. Neglect nothing, even in feeling, which he requires. Form no plans, engage in no business, do no actions, speak no words, cherish no thoughts, exercise no desires, and indulge no feelings but what you really believe, after all the light that you can gain, God approves. In every place, and at all times, let, "Thou God seest me," be written upon your hearts; and underneath this inscription, "Thy favour is life, end thy loving kindness is better than life." Act continually under this conviction, and let it be your grand object to please God, and be like him. Those books, those studies, those conversations, those amusements, and those desires which draw you away from God, and render you unlike him, abhor, renounce. Have nothing to do with any thing, which you cannot, in, some way, make subservient to the glory of God, in the salvation of men. Would you rise to the highest pitch of sacred eloquence, keep your eye, and your heart fixed on this grand point; and toward it direct without ceasing, your highest efforts. Let the same mind be in you which was also in Christ Jesus. Let no trials, no sacrifices, no temptations turn you from the path of duty. Walk with God. Live by faith. Reside at the throne of grace, and habitually commune with him who sits upon it. One hour’s communion with God daily, amidst the realities of eternity, will do more to make a man excel in sacred eloquence, than a whole life of laborious study without it. Select your text, prepare your sermon, and preach for eternity. This will make you ,truly eloquent. This was the grand secret in the eloquence of Baxter, when there was scarce a family through an immense congregation, which was not a family of daily prayer; and which did not become such through his instrumentality., It was because the fire

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This was the grand secret in the eloquence of Brainard; as it echoed through the trees of the forest, the savage dropped his tomahawk, and, with streaming eyes, cried Guttummaukakimineh, Guttummaukaiummeh, have mercy upon me, have mercy upon me.

Excel, my brethren, in this kind of eloquence, and extend it through the world; and the light of the moon will be like the light of the sun; the light of the sun will be sevenfold—and the LIGHT Of ZION will eclipse them. Kings will come to her light, and princes to the brightness of her rising. Her sun will not go down by day, her moon not, withdraw itself; the LORD willbhe her everlasting light, and the Lamb her glory. A voice will be heard, "The kingdoms of the world are become the kingdom of our Lord, and his Christ." And the whole earth will be full of his glory, as the waters fill the seas. [ Bold Italics added for emphasis, Willison Editor]

BEING THE DAY WHICH COMPLETED

SALEM:

Printed By Warwick Palfray, Jun.

1825

[ Joseph Dana graduated from Harvard, 1760, and received his Doctorate in Sacred Theology from Harvard (S.T.D.) in 1801.]

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Wherefore, I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.---Yea, I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance. Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me.---Moreover, I will endeavor, that ye may be able, after my decease, to have these things always in remembrance.

This holy man’s chief object, in now addressing his brethren, was not to entertain them with new things. But he knew that informed disciples, confirmed believers, [ Footnote: See v. 12.] might not have at all times sufficiently in remembrance some realities of high concernment; and therefore says, " I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth

Such things, the venerable man had to say to believers, while he remained in this tabernacle. And, were another apostle to come, inspired to speak to the believers of our day, what more necessary truths could he bring to their view? Shall not these things, then, respected brethren, be and abide with you, when the messengers, who have brought them to your remembrance, have quitted this earthy abode? And shall these things not stimulate "all diligence," watchfulness and prayer, in the pursuit of holy conformity to your Lord and Savior ? Shall they not be sovereign repellers of every temptation to thinking that your work is done; that what is attained may set your hearts at rest; and that assurance of hope, and a joyful death, may be looked for in some different way ?

It is but natural to observe, that, had this Epistle been directed to such as had not obtained the same precious faith, this Servant of Christ would have had much to say to them likewise. Nor need we be at a loss, what things he would have brought to their view. Would he not have put them in mind, as he did the thousands at Jerusalem, that that Jesus, whom they had never been induced to receive, was the only name under heaven, given among men, whereby they must be saved ? No doubt he would have called them to repent of every form of sinning; But their so treating the Lord of Glory,---(if they were among those who had the means of knowing him, and yet were not attracted)---their so slighting and refusing him, instead of giving him the kindest possible reception; this he would have called them to lament as a capitol sin; a crime of deepest dye; as the Lord himself, in John xvi. 9, had implied that it would one day appear. Would he not have impressed on their hearts the astonishing fact, that the blood of Him, whom they and others had so rejected, could yet plead for their salvation ? [ Footnote; Acts ii. 38. ] And would he not, in that view, with redoubled concern, have called them to repent, and recognize their Lord, and only Savior: to repent and be converted, that their sins might be blotted out, when the times of refreshing should come from the presence of the Lord ? [ Footnote: Acts iii 19 ]

Here, men and brethren, let us pause and ponder. If repentance be necessary, then consideration is of proportionable necessity. In the usual course of things, men do not pass, at once, out of a thoughtless into a converted state. When Inspiration calls to repenting, and reforming, it is in this style, ---expressly or impliedly: Thus saith the Lord, "Consider your ways." [ Footnote: Hagg. I. 7 ] "Stand still, and consider." [ Footnote: See Job xxxvii. ] And want of this, is brought up, as a deplorable symptom: "Israel doth not know: my people doth not consider." [ Footnote: Isa. I 3. ]

OF THE

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

The following begins the original text:

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BE IT REMEMBERED, that on the twenty-eighth day of April, A. D. 1826, in the fiftieth year of the Independence of the United States of America, Moses P. Parish, of the said District, has deposited in this office the title of a book, the right whereof he claims as Proprietor, in the words following, to wit:

"Sermons, Practical and Doctrinal. By the late Elijah Parish, D. D. With a Biographical Sketch of the Author."

In Conformity to the act of the Congress of the United States, intitled, ‘An act for the encouragement of learning, by securing the copies, of maps, charts and books, to the authors and proprietors of such copies, during the times therein mentioned;" and also to an act, intitled, "An act supplementary to an act, intitled, An act for the encouragement of learning, by securing the copies of maps, charts and books, to the authors and proprietors of such copies during the times therein mentioned; and extending the benefits thereof to the arts of designing, engraving and

etching historical, and other pflultL"

JNO. W. DAVIS,
Clerk of the District of Massachusetts.

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BIOGRAPHICAL SKETCH.

THE remark, which Addison, in the first number of the Spectator, has so playfully made, that a reader never peruses a book with satisfaction until he knows the personal qualities of the author, seems to be peculiarly true when applied to orations and sermons. In reading a spoken composition, our recollections of fancy naturally recur to the speaker. We either remember his manner and read every sentence in connexion with it, or, if we have had no knowledge of the author, we supply the deficiency by a picture of the imagination. We hear, in the ear of the mind, the fervour and eloquence with which he poured forth his thought. His cadence, his mien, his gestures accompany every period, and mingle with every sentiment. In cases, therefore, in which the imagination must be busy, it is important that it should he guided by truth; and since these Discourses will not suffer from the

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reader’s possessing the most vivid conception of the author’s utterance and character, we shall prefix to them a short account of his life. We write not a biography, but a sketch.

ELIJAH PARISH was born in Lebanon, Con. Nov. 7, 1762. His parentage was respectable; but like most other scholars in New-England, he was obliged to struggle with difficulties in obtaining a classical education. In political history, it has long been observed, that the founder of a dynasty may be distinguished, by his superiour vigour of mind, from one born in the purple and inheriting a throne. The same is true of two classes of scholars. The superiority is always found among those who have acquired energy, by conquering difficulties. Man must be goaded to exertion by the scourge of necessity. He was graduated at Dartmouth College, 1785. He chose the study of divinity for his pursuit. It is probable at this time, that religion had made an impression, salutary and lasting, on his mind and heart. On this subject he was remarkably unostentatious. He laid claim to no vivid hopes or powerful excitements. The story therefore of his progress in personal religion is now unknown. But we need not lament the loss. The only piety which be taught, or professed to prize, was such as could be attested by the fruits.*

In his youth there were no Theological Seminaries in this country. He pursued his studies under the direction of Rev. Ephraim Judson, of Taunton, Mass.

* Since writing the above, testimonies have been received from Mr. Pemberton, his early instructer, and Rev. Mr. Kellogg, of Portland, to his early piety and scholarship.

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If, Dr. Parish rose to eminence in his profession, his merit can never be appreciated, unless we consider the obstacles of the times, in which he came forward. Young theologians can have no conception of those difficulties, as they are now taught in richly endowed seminaries, partaking of the prosperity of the country. In his youth, war, confusion, national distraction and poverty disturbed the seats of science, and opposed the young candidate’s progress both in the paths of learning and religion. In the year 1787, Dr. Parish was settled in Byfield, a parish in the town of Newbury, Mass. His early settlement affords probable evidence of his youthful popularity.

The life of a humble preacher of truth, placed in a peaceful village and engaged in a circle of duties, which, though arduous, are still similar, cannot be supposed to be crowded with events which sparkle in narrative. The calling of Dr. Parish was honourable: he made it laborious; and he appears to have experienced in his ministry that blessing, which is prayed for in the formula of the English church, that God would pour upon his people the continual dew of his blessing. It was not his aim in preaching to make an impression on his people, which should adorn a narrative in a newspaper. He was a gradual builder, but his materials were solid stone. The continual dew of divine blessing is an expression, which best describes the effect of his instruction. Yet twice in his ministry a peculiar solemnity pervaded his parish. In the earlier part of his life, he encountered difficulties among his people,—when he died, there was not a more united parish in the state. He was indeed a

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man peculiarly fitted to act in those scenes which try men’s souls. Decided in his views and firm in his spirit, he walked in the path of danger with an undaunted heart. It is a rare event in modern times that a clergyman is called to give such specimens of Christian courage.—He boldly took his stand on the pedestal of duty, nor was it the threats, or sneers of an opposing world, that would induce him to leave it. This was courage of the noblest kind; it is the very resolution which a minister’s profession requires.—. Thousands, who have faced the dangers of battle, have been timid here. The teachers of religion, if they mean to fill their station, must copy our departed father, and to a holy heart add an independent mind.

He was a diligent and successful student. Judging from effects, we should conclude that Dr. Parish was a man that seldom found an idle hour. He had a mind which was uncommonly vigorous, and he was uncommonly diligent to cultivate it. He was not one of those ministers who close their books when they leave the college, and who, if they can satisfy their people, are satisfied themselves. His learning, as was to be expected, was of the last age rather than this; yet as a student, few were ever more industrious. Many of his works are before the public, and of these it is not necessary to speak. His most striking quality was his eloquence. In his happiest efforts, few equalled, and none could surpass him. Without those thrilling tones, which sometimes make sound supply the deficiencies of thought, and the most flimsy performances pass for excellence, he led the intelligent

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ear from sentence to sentence, in which religion was recommended by beauty, and instruction increased by delight. He riveted attention to his theme; the friends of truth were confirmed in their views, and those who rejected his arguments, acknowledged his power. His style was vivid; abounding in expressions which sunk on the memory, and illustrations, which reached the heart. Every object of usefulness, or sublimity, which he. presented, was more than recognized, it was seen and felt. Nothing was cold—nothing languid. He was an orator in the highest sense of the word. The impression which he made on the hearers in publick, was, repeated on the reader in his closet. He came nearer to Massilon than to Whitefield. He could not have melted the colliers of Bristol; nor arrested the attention of the commonalty of Scotland; but in a refined auditory, few could speak to more acceptance, or leave a deeper impression on the heart.

But he is gone—that eloquent tongue shall speak to us no more—or rather he speaks. to us in another language.. He tells us in the dialect of the dead, that gifts are nothing without graces—that in the world, to which he has departed, they ask not what talents a mortal has possessed, but how he has used them.

This venerable and departed man was a faithful minister—the best evidence, in his profession, of his being a true Christian; and let me add, that he formed an extensive conception of what faithful preaching is. He left no part of duty untouched, no sin uncensored. He endeavoured to occupy the whole ground, displayed in the bible; and to make his

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instructions as extensive as the wants of man. Though belonging in his youth, and perhaps in his age, to a theological school, which has been charged with dwelling too exclusively on a few favourite points, he was not a narrow preacher. He could reason and feel; Comfort the Christian or alarm the sinner; inculcate faith, or insist on good works. His mind was replenished with the fulness of the gospel. In this respect I hardly know his equal. If the narrowness of controversial divinity makes this mode of preaching almost an experiment in religion, we may say the experiment was peculiarly happy. Dr. Parish was the instrument of turning many to righteousness.

In his person, he was below the middle stature. His eye was keen and piercing; and left on the observer, at the first interview, an impression of. sarcasm and severity. It is true, no man could give a quicker reply, or had a repartee more at command, than Dr. Parish. He could be severe, when severity was necessary; yet in friendly intercourse he always softened into an intelligent and agreeable companion. In his conversation, there was opposition enough to call forth conflicting opinions; and urbanity enough to make the conflict not unpleasant.

When he mounted the pulpit to speak, he so far resembled Ulysses, as to awaken no high expectation in the mind of’ the stranger. His commencing utterance appeared rather monotonous; and, in the first verse of the hymn, or the first sentence of the discourse, there was a tone which savoured of senility. But as he proceeded, warmed by his subject, every vestige of this fault vanished—he became

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animated, emphatic, glowing. He was fired himself, and never failed to fire his audience. Yet there was nothing of that overstepping the modesty of nature by which some popular speakers acquire their eminence. There was nothing disproportionate in his speaking; of the truth of which, this is a proof; that young preachers, who studied under him, never gave the distorted features of his eloquence in disgusting imitation

As he was a decided man, he was obliged, like all other decided men, in some parts of his life, to wade through the waters of opposition. His activity in polities acquired for him many enemies. Whether was right in taking such a prominent stand on a subject not ‘immediately connected with religion, we shall not say. He shewed, at least, his decision. It is proper, however, to reveal the whole truth; in the latter part of his life, he wholly renounced all concern with political affairs. To a friend, who once spoke to him on the subject, he replied, "Politics is like the variolous contagion, no man catches it a second time."

With respect to the religious suspicion and obloquy, to which he was, for a time subjected, we may speak with more confidence. It arose from his independence of character; from his refusing to bow down to the popular idols of the day. He was a friend to religious liberty; he would have the human mind assailed by no arms but those of persuasion and truth. This makes his loss almost inestimable. In this age, when some good men seem to have forgotten the purpose for which our fathers crossed the ocean, and

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erected, with infinite hazard, these western churches, on principles as free as the spirit of benevolence itself,—his influence and example seem peculiarly necessary. He found the happy medium of mixing decision of sentiment, with candour to those who differed from him. In his mind, as in that of the great Watts, orthodoxy and charity were beautifully combined. The truths embraced by our fathers, he believed to be infinitely important to the happiness of man; yet he was cautious of judging of intentions. In declaring opinions, he spoke with confidence; but persons he left to the tribunal of God.*

He considered both the great parties which now divide our country as, in many respects; wrong; yet he always boldly said that the genius of christianity resided with the orthodox. Unitarianism, in his mind, was a system, not without its plausible pretensions to a speculative mind. If man had no sins,

* To illustrate our manners, if ever this book should fall into the hands of a foreigner, let me mention in a note, a circumstance which is certainly unworthy of a place in the text. In Massachusetts, for a few years past, all ecclesiastical measures have been prepared in a certain conclave, nobody knows who they are, or where they are,—invisible beings,—congregational cardinals, to whose decrees every orthodox clergyman and church is expected to pay unlimited deference and submission. But as they are wholly destitute of power, they have found out a singular way of executing their laws. The clergyman, who hesitates, or dates to think, or act for himself, suddenly finds himself surrounded by the whisper, that he is becoming an Unitarian. It is not easy to conceive the horrour and dismay, that this suggestion occasions. It is caught from mouth to mouth, and whispered from ear to ear, and every ghastly relater increases the terrours of the tale. The poor, affrighted victim must either return to the bosom of the church,—the popular measure of the day,—or be denounced a heretic, worthy of all the flames that detraction can kindle: for, in this country, we burn heretics in no other. I will only add, that this state of society is rather amusing; to say nothing of the magnanimity of the great men, who condescend to use such weapons, it is singular enough to see to what useful purpose the Unitarians may be put; they not only serve as whetstones, on which staunch polemics may sharpen their weapons, but they make excellent bugbears to keep naughty boys in order. 0 the follies of the wise!

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no sorrows, neither sickness, nor death, he might sit and admire the schemes of modern innovators, as the traveller admires the morning rays refracted around the ice and snow of some mountain’s top; but these beams, though bright, awaken no vegetation; he considered this system as wholly inadequate the wants and agonies of a mind really awake to eternal things. Faith wishes to repose on something more substantial. He always said, however, that the mode of opposing this system was not the best. Whilst it is a novelty, and whilst therefore its advocates can avail themselves of the ambiguous ground that lies between innovation, and improvement, he said it might prevail. But it would soon become the old religion; and have to drop its accidental pretension, and encounter all the obstacles with which the old religion has now to contend, without any of its advantages. It could then no longer be said, "See what improvement we are making; see what old we are overthrowing." Falsa satiabunt. The cloud is temporary, the sunshine eternal. Refrain from these men, and let them alone. Acts v. 38.

whom survive him. In the year 1819, be was called to bury a very amiable daughter, a heavy affliction. This event was never spoken of afterward but with the deepest sympathy.

Election sermon; before the convention 1821. This last sermon will be found in this collection.

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In his last sickness, he was seen by the writer of this biographical notice. His intellect was partially clouded, but not entirely lost. He was a sufferer, but patient, tranquil, serene. He had always, in his healthy days, expressed an opinion that death was an event not to be trifled with; and he doubted whether the indifference with which some good men professed to regard it, is not the result of ignorance rather than grace. He pronounced himself never to be above fear. Yet when he was asked, on the day before his expiration, what were his views, he replied, "For reasons which appear to me to be just, I rather wish to live; yet I leave the event with God. Not my will, but his be done." He died October 15th, 1825; and was followed to the grave by the esteem of his friends, and the tears of his people.

Besides occasional sermons, the works by which he has already appeared before the public, are: The Gazetteer of the Eastern continent, the History of New England, Modern Geography, and Gazetteer of the Bible.

These discourses are now presented to the public, to pass that wider test of criticism, which results from a general perusal. In the vicinity of the author’s ministrations, they have been heard with great approbation and delight. It was always an exhilaration to an audience of taste, to see the author of these discourses enter the pulpit. Expectation was highly raised, and seldom disappointed, It was remarked, in several places, where some of these longest sermons were preached, that the hour was almost

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annihilated in the interest it excited. It is true, in different spheres, an author meets with different competitors, and is therefore estimated in a different manner. How this volume will be received by the world, we cannot say; but we should feel little sohicitude, if its reception should be according to its merits.

ON THE

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Reprint and digital file September 1, 2001.

Joseph Dana graduated from Harvard, 1760, and received his Doctorate in Sacred Theology from Harvard (S.T.D.) in 1801.

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

The following begins the original text:

SO great is the occasion which every fourth of July Anniversary brings to remembrance; so filled with Divine Benignity; so unprecedented in the annals of our country; that one could wish, even now, for a new language to express it, and for unknown strains to celebrate it. For new hearts, we may well wish and pray, if sentiments of purest gratitude are not yet known.

Fifty one years are now past, since that magnanimous Declaration by our patriotic Fathers, which severed the political bands, which had connected us with the parent country: a Declaration made in the sight of their whole armament, recently arrived; a Declaration made at the hazard of life, of liberty, and all that is dear to man.

Nor let us ever think -ourselves not bound to imitate their virtues; their fortitude in duty. But most of all, bless Him;

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who, after a seven years conflict, established that Independence; and gave to our America this honorable standing among the nations, from whence have been flowing, ever since, security to the rights of man; security to our dearest liberties—legitimate government—liberty with order— unparalleled rapidity of population—unexampled prosperity. Shall we not consider it our incumbent duty to be deeply affected with such favor; not only at the first reception, but in all time after; and to do what in us lies to perpetuate the memory of what the Lord bath done for us?

Shall we then, in the first place, note some of the memorable things which the eyes of our fathers saw, and numbers of us have seen in the course of the revolutionary contest, and in its conclusion. Then bring up the important charge here given.

It is one painful circumstance attending our first proposition, that we cannot trace the goodness of a gracious GOD, without bringing up afresh the unkind manueuvers of man.— May divine mercy preserve us from every unhallowed feeling! It is now profound peace—blessed be our Rock—and let the peace of GOD rule in our hearts! If the parent country were once hard hearted, the Lord forgive them: if they thought evil against us, God meant it unto good.

But it is one of the memorables to be now mentioned, that, when such were the claims of that nation, that to have yielded, would have been relinquishing every idea of property, and laying our natural rights, chartered liberties, every valuable possession, down at her feet; and when that submission was demanded at the point of the bayonet; these states were spirited to united resistance; all animated by one soul in the great cause, notwithstanding such diversities of genius, habits, manners; notwithstanding every local prepossession.

It is a circumstance equally memorable, that this so great and determined union of these states for the defence of their liberties, was so long hidden from their adversaries. They

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ought have read it in every page of our transactions, had not a blindness happened to them. The candid part of that nation saw it early, and warned the rest: but the ruling part, and those whose special duty it was to obtain the best intelligence, must not see it until afterward, It was astonishing to us, to see how long the deception was kept up—that America was not united, America was a rope of sand. It had its effect. If it did not answer the ends of its propagators, it served the great intention of Providence. First, it cherished in the parent kingdom the idea of frightening the states into submission; next, of decaying them by promises, or of crushing them with ease, at all events; and thus it went on, till America, favored by Heaven, had escaped, as a bird out of the snare; and no art of the fowler could retake her. Praise the Lord—the snare was broken, and we escaped

It is another circumstance much to be noted in honor of the Divine over-ruling favor, that, when the contest must come to a decision by horrid War, the commencement of hostilities should be at such a period—no earlier—no later, First, that it was no earlier. Our people, unpractised

in the art of war, must have time to be instructed. And by whom? They were to learn it from the troops of Britain—-and those troops, before the war begins, must be stationed some length of time, in different parts of this continent. In that way, an idea of their discipline must be diffused. Our minds too, must be gradually fitted for the dreadful conflict; by insults—and by contemplation of what was practicable.

On the other hand it was probably a happy circumstance that the crisis was not later. Beside that a lower degree of fear and dread of their enemy, might not have been sufficient to unite these states so firmly as was necessary, and awaken their attention to the necessary means of safety.— Besides This, strenuous endeavours had been used to divide the Colonies, and so to rule them. More were to be

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employed (who knows with what effect.?) had not a particular instance of opposition to insidious designs of the ruling power, precipitated that government into a violent measure, (that of the Boston Port bill) which at once determined every state to make a common cause of it, and take a decided part. Adored be the overruling power!

So the mean time, the union of our New England was not a little strengthened₁ by the detection of a great number of secret confidential letters, which manifested beyond a doubt what a change of government was intended for us; and how unworthy those were of the confidence of their countrymen who under the guise of friendship, had been concealed advocates for that change; hoping to find their account in it— and whose reputation for wisdom, and integrity, had been a snare to many.

disadvantages we were under, what courage was given to this people at the very commencement of hostilities. Some kind invisible hand evidently strengthened their hearts; and, with all the fear and trembling, a prevailing persuasion., that Gracious Heaven would not leave us in the power of the oppressor, strangely pervaded all ranks of people. Bless the Lord—a panic at that time would probably have been fatal.

And let us not forget, what admirable good order, this people were influenced to maintain, for such a length time; when no courts of law were held., and we were in many respects without government.

enemy did not think proper to bring forth all their strength against us, at the first. Unfurnished as we were with necessaries for the war—(not to mention how much time was required to collect a sufficient army, and form it into regular order)— who does not tremble at only looking back on the almost

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entire emptiness of our magazines after the action of Bunker Hill. But so early and striking discovery of spirit in the little handful of Americans, who were engaged in that memorable action, and the serious effects of their exertions, staggered their enemy. And so it pleased Heaven, that nothing further of any consequence was attempted by them, until more than fourteen months after, when they had collected all their force. Supplies in the meantime, such as were most wanted, were sent us in an extraordinary and almost miraculous manner. Who would have thought of a plenty of military store; which were intended for the army of Britain, captured on the Atlantic, by our little privateers and brought into our ports, while the coasts were lined by British ships of war—which is another circumstance worthy of lasting remembrance.

But it is quite time to mention a particular, which these states, I am very sure, have considered with great pleasure, and I believe will never forget. (The Lord enable us to remember it with devout acknowledgments to His great mercy, and give HIM all the praise)—That such a Commander in Chief was raised up for us :—whose great qualities I would not attempt to delineate at large, but am compelled to say—whose abilities in his important station, approved upon all occasions, formed a most striking counterpart to the diffidence with which he accepted it— whose admirable talent of at once commanding, and making happy, every soldier under him—whose respectable dignity, and yet easiness of access, and fatherly attention to the lowest person who had business with him——whose vigilance, consummate prudence, calm, cool temper, and yet enterprisingness, and greatness of spirit, appearing upon all great occasions; have all been so conspicuous—whose impartial treatment of the troops of every line, approved itself to all, and was of no small influence to banish invidious comparisons, and unite them as a band of brothers—whose

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patience in difficulties, great feeling for the lives and comfort of his troops, and generous participation of their hardships, have been of such infinite service to us in difficult times. What more? whose religious respect to sacred things, and whose blameless morals have been such a check upon profanity and licentiousness in the army—who, with all his military power, was never known to encroach on the civil department—who knew how to treat his enemies, and, by the elegant address appearing in all his communications, by his magnanimity, humanity, unspotted honor, and uniform adherence to the line of delicacy, was greatly revered by them, and as much trusted as by ourselves.

While we admire and love his memory, let us bless the GOD who made him such, and preserved him for so great an occasion. What passes for a great general in other countries, would not have been adequate to our necessities.

But in other respects, it is distinguishing favor, and distinguishing honors that ever there was such a character in America. Is it possible that, among the millions who have beheld it with such veneration, there are not large numbers whose ideas of greatness, and of honor, it has done much to improve? And shall not the very name of WASHINGTON correct, more or less, the false taste of modern times? and teach the disciples of Chesterfield how low are their conceptions. 0, if I were near enough to drop a word to the "vain persons" of the age, who would fain be something, and scarcely know what; sensualists, latitudinarians, profane monsters—any thing to figure away and be distinguished—I would say to them, behold this great man’s character, and ask if it was any defect in it, that he did not think himself above religion; that he was neither infidel, nor libertine.

But to return. It would he ingratitude not to acknowledge the goodness of a gracious GOD, in other great characters,

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both in the civil and military departments—Statesmen, whose virtues and abilities have shone conspicuous in that important struggle—Heroic Officers and Soldiers who have honored themselves and their country.—Praise the Lord, who, when he called these States to such a conflict, raised up such numbers of qualified persons to stand foremost in it.

But 0, how worthy of affectionate remembrance are the many signal interpositions of a gracious Providence, to extricate us out of our difficulties! Instance, the wonders on Bunker-hill, before mentioned; the astonishing deliverance of Boston out of the enemy’s hand, which every one seemed to have despaired of seeing recovered, except in ashes.— But the GOD of New England so provided, by planting in the night time, our beloved General, with his artillery, on Dorchester height, that the enemy was glad to leave Boston unharmed, on condition of being unmolested in his retreat.

Can We ever forget our army’s safe retreat from Long Island, after a hard and unequal combat with the enemy; which retreat, it is astonishing that they, when they were so near, did not discover, and defeat, in the first attempt.

Can we remember without trembling, the unpromising, but heaven-protected flight before the enemy? When, after the loss of all our fortresses near New York, our army, reduced by losses, and the expiration of enlistments, to a very small number; when that little band, with their beloved General, the faithful companion of their toils and dangers, was for so many days pursued through Jersey by their enemy then in full force; pursued in vain! for the Lord was their helper!

Add to these the brilliant retreat from Trenton, a few nights after the memorable enterprize upon the Hessians at that post. Can we ever forget that night, when the two armies, our own and that of the enemy, far superior in numbers, both encamped in the same town, on opposite sides of a bridge; (as if it’had been on opposite sides of our Ipswich

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river;) and the British thought sure of their prey, when the morning should arrive. Yet, when the morning opened, our people, with their artillery and baggage, were at twelve miles distance; and had intercepted a British regiment, before the enemy at Trenton had one idea of their having moved a step from thence. Blessed be the Lord, who gave to our beloved Commander such presence of mind at that hour, and inspired him with such invention !

Need I mention the distress at the Northward, and the paleness upon all faces, at the evacuation of Ticonderoga, and the triumphant progress of the British army toward Albany? Who would have thought that such distress and fear would soon be succeeded by the joy of such victory as that at Bennington, that at Saratoga, and the surrender of a whole army there? Glory to the Most High, who in this instance, and in many beside, over ruled the success of our enemy to his greater disappointment in the issue.

Shall I call to mind the deplorable state of affairs at the Southward, when Charleston, after a long and gallant defence by the brave LINCOLN, had surrendered ; and the enemy reigned triumphant in all that region? And, yet, how soon the face of things was changed! and in the issue, all recovered ! Much praise is due to the illustrious GREENE; but who inspired him and the little army under him, to those great actions: and covered them with such glory?

How worthy of lasting remembrance, is the Divine favor, in raising up for us such a powerful ally, in the King of France! And how much is due to heroic and liberal spirits of that nation, for their early friendship to the American cause! Great Britain, in the mean time, could form no alliances; so general was the disposition of Europe to favor our cause, even beyond what the most sanguine had preconceived.

Time would fail me to recount one half of the memorables of a war so distinguished. But let me add, that,

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although we have too often had cause to deplore the failure of public spirit in our countrymen ; yet it is, on the whole, a great wonder, that the spirits of this people were so kept up amidst the embarrassments, and great sufferings to many, from a sinking currency, that deplorable, and yet perhaps, in our case, necessary evil. That our sinking currency did not sink us; that we were so much aided, as well as endangered by it, and at last straggled to the shore—we may well remember with great thankfulness., Our poor bark went to the bottom ; but we, through surprising favor, were safe landed.

But how great, and memorable an event, was the cessation of war, which our beloved country, after so many conflicts, and dangers—at length experienced! In the most general view, how sweet is the return of peace, after an eight years absence! If defending our country by arms, against the invader, is sometimes necessary, and a duty indispensable; still WAR, in its nature, is dreadful. Men and brethren, Christians, in name, and of kindred blood, destroying each other, plundering one another, distressing each other; and striving " which shall do the other the most harm ;"—what a sight is this, for angels to behold !—How long, blessed Savior, before that day shall arrive, when the nations shall learn war no more: when there shall be no invader, none to hurt or destroy? How pleasant have we found it, after so many tearful alarms, as our land has witnessed—to sit quietly, and have none to make us afraid!

Peace is a sweetener of every sweet—a cherisher of industry, arts, learning, every valuable improvement ; friendly to commerce, and, what is more than all, friendly to virtue and piety. Heaven bless it effectually to these ends.

But to pass from general observations; In our peace there were great specialties. First, we had escaped greater evils than nations ordinarily at the close of war, realize an escape from. For the object of this war, on the part of the

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assailants was, at last, nothing short of entire conquest; and the reduction of these States to absolute, unconditional subjection: Say, like the state of Ireland, that conquered country—Do not our hearts tremble, to think what we have escaped?

In the second place, we had much more confirmed to us by treaty, than we contended for, or even dreamed of, at the beginning of the contest. The utmost we then had in view was to be placed on the footing we were upon in 1763; when a King, at three thousand miles distance, had a negative upon all our laws—appointed most of our Governors through the States; in some, a whole train of principal Magistrates and Officers; the British parliament to regulate our trade at pleasure. But such, in the progress of things, was the alternative: we must be independent, or be slaves—We chose the first: and through the smiles of Heaven, this Independence was not barely left to us; but acknowledged ; with this memorable circumstance, that those who had thought to bring us to their feet, confessed themselves compelled to that acknowledgment. Praised be the Lord, by whose favor, our horn was so exalted. We are left to govern ourselves by our own best judgment—Heaven grant us the wisdom for it, and the integrity ! —Add to this, an extent of territory confirmed to us, which exceeds what had been our utmost expectations. What shall we render?

Let us now, as compendiously as is allowable, bring up the memorable charge in the text. "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen; and lest they depart from thy .eart, all the days of thy life; but teach them thy sons, and thy sons’ sons."—The words are still of the same authority, in every case like that which Moses had now in view; and if ever they were justly applicable to a nation since Israel’s time, they are to us.

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It will not be forgotten, that there is one humiliating sentiment implied in this charge; namely, that man is but too capable of forgetting even the greatest wonders of Divine favor. May we then note this with humility; and ever watch and pray, and keep our souls diligently; against so great an evil.

At the same time there is an intimation, that nothing is more clearly due to the Sovereign of the world,—nothing more indispensable, than keeping in grateful remembrance such great instances of his Divine favor. This emphatic force is evidently carried in the word on~y. (Only take heed to thyself.) As if it had been said, Be this the every thing—in a manner—of thy pious care.

We are likewise reminded, that such great things must be retained, not in our memories alone, but in our hearts; with every pious affection which heart can feel: And that we must never be content with any forms of celebration, which do not include this. Such are the deep-felt remembrances, which we are to carry with us all the days of our lives; and therefore be able to teach them to our children, not only of the first, but of the second generation, (if we shall stay long enough for it,)—and teach them, with the same pious recognition of that GOD, who did such wonders in our day, for us, and for them. We shall, if we feel the subject properly.

Such wonders have a claim to be handed down to remotest posterity. And, if we religiously do our part, distant ages will speak of these wondrous works of the Lord, and the might of his terrible acts.*

All the prayers, which were offered in times of America’s distress, bind us inviolably to this; and if instead of it, there shall he a negligence, an ungrateful forgetfulness—we shall sink wonderfully in a moral view. On the other hand,

* Psalm cxlv.

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maintaining a suitable remembrance of the wonders of our revolution, in which so much of GOD is to be seen, must have a general influence into the state of religion, arid of virtue at large, through the land. 0 that the experiment could be fully made! and made under that same direction, which Moses has here given!

Such a remembrance, as is here called for, will bring much assistance, and excitement, in essential duties. For instance, that of setting a high value upon liberties, for which so many precious lives have been sacrificed; and having a care to use them for the highest and best purposes; and hand them down undiminished, and untarnished, to succeeding generations.

How will such remembrances teach us compassion to all the oppressed ! Say, if you please, to the suffering Greeks. Say, most of all, to the oppressed of our own country; a compassion which will never cease from friendly exertions, that every yoke may be broken, as soon as it is possible. How otherwise can they, who have felt it so hard, and intolerable, to have their own natural rights invaded, hold up their faces without blushing?

On the other hand, it is hoped, that remembering the past, will greatly endear a free government; where the small, and the great, find equal security to the rights which the GOD of nature gave them; and equal freedom of access to the tribunals of justice, for the redress of all wrongs: (with only one known exception—that which was just mentioned.) We will prize a free government, respected brethren, and feel inviolable obligations to honor, and support it.

If there be an individual in all the land, who would prefer a lawless freedom ; be it known to such a one, it was not for this, that our renowned patriots pledged " their lives, their fortunes, and their sacred honor." It was for "a government of laws." And this was proved out, by their early care to

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establish constitutions, which combined " liberty with order ;" and from the first, have happily maintained both.— May the GOD of our fathers long preserve them unimpaired! To go on.

Proper remembrances will teach us to enjoy in a right way, that liberty, and those blessings, which so many brave men have toiled, and bled, to obtain for us. Let therefore, not only flagrant crimes, but excesses of every species, be banished by these remembrances; and a sentimental moderation ever accompany the use we make of that profusion of pleasant things, which that GOD, who so signally gave us an establishment in this land of our forefathers, pours out to us in such abundance! So far, at least, the example of the pious and heroic David, may with safety be adopted by every one of us—when tempted to any form of rioting, or of inordinate indulgence. ‘Be it far from me, 0 Lord, that I should do this! Is not this the blood of the men, that went in jeopardy of their lives?" *

May a Gracious GOD, who has done such things for us, and for this people, fill our hearts, and theirs, with all those sentiments, which a due remembrance of things so wonderful, can inspire.

* Samuel, xxiii. 17.

THE ANNUAL THANKSGIVING:

NOVEMBER 29, 1827.

BY ELEAZAR T. FITCH

TREADWAY AND ADAMS.

Published by request of the Theological and Academical Students.

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

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

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

The following begins the original text:

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DISCOURSE.

PSALM CXV. 15.

- Ye are blessed of the Lord which made heaven and earth.

IN his song of thankfulness, the Psalmist thus congratulated happy Israel. On the day when he composed the song, he beheld the descendants of that ancient patriarch in their prosperity :—a nation, preserved from the dark idolatry of the gentiles; happy in the possession of the lands of Palestine and in the enjoyment of the instruction, protection and favor of Jehovah; and among them, the sons of Aaron, blest with the permission of presenting their national and individual offerings of penitence, devotion and gratitude on mount Zion. The prosperity of his brethren and companions, filled his heart with joy; and induced him thus to remind them of the lovingkindness of God. Crowned with the riches of earth and of heaven, they were called upon to trace their blessings to that God who is the Maker, Proprietor, and Lord and Disposer of both worlds: "ye are blessed of the Lord which made heaven and earth."

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Yet the eye of the sacred poet rested not simply on the prosperity of Israel at that day, blest with the benefactions of God. His object was to excite and fix the grateful confidence of the nation upon the God of their fathers—the help and the hope of Israel. Their present blessings he regarded, as so many testimonies of what the goodness of God had been towards his servants in past ages, and as so many pledges of what his goodness would still be towards them and their offspring should they continue to place their grateful confidence in him, their supreme benefactor. They were reminded that they stood on an eminence of prosperity between the fathers and posterity: and that the God from whom had originated their gifts was now present in Zion, demanding, by all his goodness until that hour, their grateful confidence, in order that he might watch over their possessions still, and transmit them, augmented, to succeeding generations. "0 Israel, trust thou in the Lord... .0 house of Aaron, trust in the Lord... .Ye that fear the Lord, trust in the Lord.... The Lord hath been mindful of us. He will bless us... .He will bless them that fear the Lord, both great and small. The Lord shall increase you more and more, you and your children.".

From this address to Israel, which breathes the truth and fervency of heavenly inspiration, we learn, that, in their prosperity, God demanded of them their grateful confidence in order to perpetuate their blessings. The sentiment is one, indeed, which runs through the history of all the revelations addressed to Israel: that if they presented to God. The aspect

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of an obedient and thankful nation, he would continue and multiply his blessings on the land; but that if they were stained with national ingratitude and rebellion, he would banish them and their children from their privileges, and scatter them into the corners of the earth, an eminent example of punishment to all nations :—which he did, when the priests and the people, before Pilate, ungratefully rejected him in the person of his Son, and he made them, for it, a monument of his indignation in every nation of the earth by their desertion and exile.

The general sentiment is worthy of our attentive consideration, that, in the day of national prosperity, gratitude to God is demanded as the necessary means of securing its perpetuity.

You will expect me, on this occasion, to illustrate this sentiment in the application which it has to ourselves: and this I shall attempt to do, under the following particulars

1. The goodness of God to this nation;

II. The gratitude which he demands in return; and,

III. The connection of the claim with the continuance of our national prosperity.

I. Let us contemplate the goodness of God to us as a nation.

I will not attempt the boundless detail which would open before me, were I to enter upon a particular enumeration of all the blessings, worldly and spiritual, which the Lord of heaven and earth has

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conferred upon this people. I will rather survey the whole under one or two aspects which may exhibit, more clearly to us, his exceeding great goodness. Let us contemplate, then, the bounty of God in the greatness of the privileges he has freely conferred on us, and his watchful care in maturing them for our possession.

The bounty of God is manifest in the greatness of our privileges.

Survey, for a moment, our worldly advantages. Fixed on a soil of great variety and fertility; b₉rdered in its whole extent by the ocean, and intersected, in every part, by vast and navigable rivers; embosoming resources, immense and as yet but partially explored; enjoying the suns and skies of every variety of climate; separated far from the polluting and jarring elements of the Eastern hemisphere; this nation has every possible advantage for the enjoyment of worldly peace and prosperity. And that prosperity it highly enjoys. Even in her youth, she is already adorned with most of the internal improvements of the old world, and has added to them important inventions of her own. Through the whole extent of her coast and on the margins of her noble rivers, she has established her populous and busy marts; that vie in elegance and wealth with foreign cities and far surpass them in their rapidly increasing prosperity. From her hills and vallies, she annually rolls into these confluent marts, the products and fabrics of trade, to the amount in value of more than a hundred millions; yet leaving the granaries of the farmer full, and permitting,

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as does no other nation, the laborer to detain enough in his possession to furnish himself and his household with the necessaries and luxuries of life. She has filled her hundred harbors with ships, and sent them forth, with the fleetness of the wind, on every sea and to every nation, to collect the treasures of the deep, or bear the treasures of both sea and land to other marts: till her tonnage competes with that of the most favored commercial nations, and her navy, the protectress of her commerce, rivals theirs. And she collects a revenue which, for the lightness of its burthen and its competency, may well render her the envy of nations perplexed with enormous expenditure, and impoverished with oppressive taxation.

View, next, our civil privileges. This, is the dwelling of freedom. This, the home of liberty. Exiled from other lands, she here has found a resting place. Nor is the freedom which marks our institutions of government a mere word, suited to swell a thoughtless declamation. Go ask the Turk, by what tenure he holds his possessions, his personal liberty, his life: and he will tell you by the will of a Pacha, or the Grand Seignor. That is despotism; tyranny. The yeoman of this favored nation will tell you that he holds them by the will of God and unalienable right; that they are secured to him by his fellow-citizens, in a written bill of rights and constitution of authority which no power, legislative, judicial, or executive can violate. That is freedom: power emanating from the citizens; regulated by open compact, in which the majority.

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through their agents, protect the individual in his just rights, and restrain and punish offenders for the good of the whole. This is our shield in the house and by the way; our shelter of repose, through every innocent occupation and enjoyment; the bond of confidence, in our social intercourse and commutations; the incentive to enterprize, in every branch of honorable gain or preferment. In what nation, unless in the fatherland of our ancestors, will you find the citizens thus treated by government as being equal in their rights; left free in their intercourse with one another; or permitted to aspire to more elevated conditions than those of birth? If you doubt your superior privileges, go hold as tenants of European lords; surrender your freedom of speech to the jealous espionage of kings; and subject the liberty of your persons to the gendarmerie of power.

Look, next, at our literary privileges. Vain were it indeed for us, in the infancy of our literary institutions and means, to boast a supremacy over the older institutions of Europe, with their distinguished patronage, their. immense libraries, and their vast apparatus for scientific experiment and research. We can only assert that we are advancing towards rivalry. Yet this nation is fast rearing the edifice of her literary fame. She is rapidly multiplying her men of science and letters, and infusing into them the keenest ardor of research. Her writers, her orators, her poets, are already commanding the respect of other nations as well as elevating the genius of her own children. But on this survey,

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it is my joy as an American to recognise that diffusion of privilege which, rather than accumulation, characterizes our happy country. Our institutions of learning are not designed for a select few: but, in the form of the college, academy and school, they are diffused through the several States, and bring the means of knowledge to every village and to the doors of almost every hamlet in the nation: and from the free and unshackled press, channels of instruction and intelligence are opened to the whole population through which knowledge is constantly circulating. How rare is that phenomenon at least in New-England, that is so common in other nations ;—an adult who cannot read! Yes: you may travel to an obscure cottage on some distant mountain, apparently secluded from all intercourse with the surrounding world; and yet its inmates shall show you, that they hold communion, in their thoughts, with every part of this nation, in her minute interests; with South America, in her revolutions; with Greece, in her struggles; with Europe, in her developing policy. Yes, that they hold converse with the dead of past ages; and they will tell you of the fall and rise of empires; or inspire you with the sentiments of illustrious writers. The traveller who visits us from foreign nations, acknowledges, with surprise, this happy diffusion of knowledge and intelligence: for he leaves a peasantry at home shut out from the avenues to learning—as ignorant, almost, of what is passing on the wide theatre of the world, as the cattle that graze upon the domains of their lords.

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Survey, again, the religious privileges which enrich this nation. These in their very nature are heavenly privileges. They elevate man as a spiritual being. They resemble him to the moral image of his Maker and the angels. They bring him into communion with God on earth and prepare him for that communion in more exalted stations in eternity. And how richly are they enjoyed here! Not only in the volumes of divine truth, that are on the shelves of our habitations, and constantly spread before individuals and families the ways of present and eternal happiness; not only in those temples which elevate their spires towards heaven from the spacious cities and thousand villages of our territory, and weekly open their portals of praise and instruction for the pilgrim to eternity: but in that religious freedom and toleration which dawns on us as on no other nation, and leaves the friends of piety an open field for their benevolent labors; and in the presence of the Spirit of God in our churches, with his most signal gifts ;—our last and best hope of elevating a triumphant standard against the irruptions of ungodliness.

We have thus far surveyed the bounty of God in the profusion of his gifts: let us now contemplate his watchful care over their preparation and transmission.

On the opening of the seventeenth century, but a little more than two hundred years since, the vast territory which now embraces the population of these United States, was one immense forest; broken only by the silent bosom of the lake or the lonely

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pathway of the river; inhabited by the savage and his game. At that time Great Britain claimed authority over it; disputed in the title, only by the States General of Holland. By all in that nation, it was regarded with great interest: by the king, as an accession to his dominions; by the capitalist, as a source of profitable investment; and by the adventurer, as a scene of hardy and industrious enterprise. Divided into North and South Virginia., and held by the two companies of Plymouth and London by patent from the king, it was prepared for the introduction upon its soil of the adventurous colonist who, from any motives, might choose to fix his residence here and plant the germ of a rising empire.

A colony of Englishmen under the auspices of Sir Walter Raleigh, first landed as settlers on South Virginia. To North Virginia, the Puritans, exiled from their native land, or harassed in it, came; bearing in their breasts the sacred love of liberty and religion. These latter adventurers, (I confine myself to these, for their history is briefly the history of all, and soon merges itself in that of all,) these adventurers, while their ship was yet hovering on the coast, and before they disembarked, appointed a day of thanksgiving to that God who had conducted them safely across the ocean, and formed on that day a civil compact with each other that they should be ruled by the majority,—in which latter act they founded the liberties and union of a representative republic. When they landed, the germ of all our present prosperity lay concealed in their little society.

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Theirs was the spirit of hardy enterprise, the desire of virtuous liberty, the regard for knowledge, the attachment to religion, which was to be developed on the theatre of this nation, and to mark the character and bless the destiny of a numerous posterity—the effects of which we feel at this day in those peculiar privileges which the God of heaven and earth has secured to us as our fair inheritance.

But what is the history of the transmission? Go back and survey the adventurers, landed upon an unexplored coast, on the eve of a bleak and desolate winter, with a vast ocean on one side separating them forever from their former homes, and on the other a boundless forest filled with savage beasts or with men as wild and savage. They are to unlock the stores of temporal wealth which the God of the whole earth had concealed beneath these values and mountains. They are to protect, extend, and perpetuate those principles of civil and religious freedom which the God of heaven had inspired in their breasts. Yet at what toil, with what privations and sufferings, through what perils and dangers; to be endured and surmounted, only by the guiding and protecting care of Heaven! To God they commit their infant interests: and go forth, strong in heart and vigorous in nerve, to the perilous encounter. They fell the forests: they build their houses; they erect their sanctuaries; they sow their plantations; and over their harvests they raise their pious thanksgivings.

But the day of adversity soon comes. Famine. pestilence. war,—those scourges, terrible to nations abundant

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in resources and sympathies for lightening the evil,—were to be encountered, in their most appalling forms, by these few and feeble adventurers. The native tribes, who at first welcomed them to a residence in the territory, soon regarded their increasing prosperity with envy, were jealous of their power, and coveted their wealth. Nor was it difficult to find pretences for justifying their hatred, or occasions for venting it in the cruelties of war. Who has not read of those days of distress, when (it might be said almost literally) every village was a garrison, and every householder, a soldier; when every heart was filled with terrors by day and alarms at night; when the gun was become the most necessary of implements, and was a constant companion at the plough, by the fireside, and in the sanctuary? Or why should I relate the story of those Indian wars which terminated in the desperate battles which, under the guidance or instigation of Philip the brave, spread carnage and woe through New-England; the grand struggle for mastery—the crisis of destiny to the colonies and the aboriginal race? The blood of our fathers then flowed for us freely; and in that day of fainting and sorrow, the God of all power declared himself on their side, the helper of those that trusted in him and the destroyer of their foes. Nor in closing this series of warfare in triumph over the Indian tribes were they restrained from acknowledging the favor of God in conducting them to it, by the reflection that their cause had been unjust. "I can clearly say," the pious governor Winslow observes, in a letter written at the time, "that

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before the present troubles broke out, the English did not possess one foot of land in this colony, but what was fairly obtained by honest purchase of the Indian proprietors." The planters had protected them in their rights, by their laws; and had attempted to introduce them to a friendly participation in their own privileges. And it is a record cheering to us, as we weep over this downfall of the aboriginal race, that, at the time of the war of Philip, more than twenty towns of Indians had united with our pilgrim fathers in acknowledging the One God and Savior of nations.

But another crisis of peril was to arise with the colonists: nor in that hour were they less signally favored with the guardian watchfulness of God. They were now to encounter a powerful foe in the nation that gave them birth. Though the ties of kindred pleaded against a war so unnatural, and their inexperience was to cope with valor often tried on the field of battle and crowned with triumph; yet they saw in their liberties what was dearer to them than all they might risk in the contest. Embarking their lives and fortunes, they launched forth upon the perilous enterprise. Strong in the justice of their cause, they disowned their allegiance to their former fosterland; and called upon God to watch over their destinies through the coming, dark, eventful struggle. The note of war was sounded; the veteran troops of Europe were upon our territories; and the blood of our patriot fathers was poured forth as the price of our liberties. At this crisis of destiny, the Lord watched

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over our birthright. He secured to us our inheritance.

Nor do I fear the imputation of Puritanism when I acknowledge thus the goodness of God in conducting this nation up through past perils to its present height of prosperity. A Puritan ancestry is my pride. Puritan principles are my hope and my joy. I would blush rather for the American who, through inattention to the history of his country or fear of the imputation of prejudice, should prove himself so unworthy of his privileges as not to respond cordially to the grateful declaration of Washington, after be had achieved the independence of his country and resigned his military commission, when called to take the chair of chief magistracy: "No people can be bound to acknowledge and adore the invisible hand, which conducts the affairs of men, more than the people of the United States. Every step, by which they have advanced to the character of an independent nation, seems to have been distinguished by some token of providential agency."

I have dwelt too long perhaps on this part of the subject. But the goodness of God toward us in conferring upon us the peculiar blessings we enjoy, and in transmitting them to us with so much care from our fathers, is worthy of a frequent and an attentive consideration. We should dwell upon it, until it affect our hearts. The survey presents to us impressive evidence, that the Lord of heaven and earth is our highest benefactor. He is seen to be with us, deserving and claiming our pious

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gratitude. To this thought I would now advert and consider,

II. The gratitude which he demands in return. Now it cannot be that the Lord, who holds in his hands all the riches of heaven and earth and who dispenses them so freely in his providence, should ever seek to be enriched again by gifts which men can offer, or to be gratified with the flatteries of their tongues. He does not seek literal repayment. He simply asks to be acknowledged in the benefactions he has made, and. to be trusted in for future, with hearts duly alive to his unbounded goodness; in order that he may consistently carry forward the works of’ lovingkindness that he begins. His object, like that of every good being, is to do good. He therefore seeks in men that preparation of heart which is implied in a grateful sense of his supreme goodness; which will fit them to receive, without abuse, his future favors. That was the return he sought of Israel, for the favors bestowed on that once happy but now desolate nation: and it is that, which he demands from this nation, for the goodness in which he appears before us at this day as the Guardian of our infant interests, the Giver of our present blessings, and the Promiser of increasing prosperity in years to come.

This return for his goodness involves in it, more especially, our grateful acknowledgment of what he has done and our supreme trust in him for future prosperity.

Our grateful acknowledgment of what he has, done. In the lyric ode which contains the text,

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the Psalmist, rejoicing in the prosperity of Israel, began his strain of devotion, with a public and grateful acknowledgment of their indebtedness to God. "Not unto us, 0 Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake." Such open acknowledgment, God demands from this nation. Not a merely formal acknowledgment: as if we could crowd our praise into one set day of thanksgiving and go and riot on his bounties and delight ourselves in his gifts, in a forgetfulness of him, during the other days of the year. Not a thoughtless acknowledgment: as if we might bring him the offerings of our lips and feelings, and trust to discover reasons for our thankfulness afterwards. The acknowledgment which he demands of the American citizen is an enlightened and ardent one:--that which springs from intelligent and studious minds awake in some measure to the true extent and source of our national blessings; and from warm and grateful hearts which feel how much we owe to his goodness, and carry the feeling with them through the enjoyment, the intercourse and the duties of life. There have been many in this nation in the past periods of its history who have made this intelligent and heart-felt acknowledgment of divine goodness: and presented to God the offering of thankful and obedient hearts. They have borne the sentiment with them from the closet to the family, the social circle, the popular assembly, the bench of justice, the senate, the chair of chief Magistracy: and they have united in

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devoutly expressing it in the sanctuaries of God. There are many such, we would hope, at this day— the salt of the land to preserve it—the breath of the land to revive it ;—and it is to add to their number and secure unto himself a grateful nation, that God appears before us at this day reminding us of his gifts and of his high and imperious claims.

But more especially does be demand of us supreme trust in him for our future prosperity. This was the demand which he made on Israel through the Psalmist. "0 Israel, trust thou in the Lord. 0 house of Aaron, trust in the Lord." And this demand is now brought to our consciences with no less power by the voice of his providence. He calls us to put our trust in him as the supreme, the only source of our future prosperity. The trust which he requires is not that formal trust, which lifts up the voice to him for aid, but goes away and seeks all its joys and resources in his gifts: not that idle trust, which sleeps in inaction, and waits for God to perform both our duties and his promises. It is the heart-felt trust which enthrones him over our affections and subjects our lives to the guidance of his commandments, and which believes, from the testimonies of his goodness with which he surrounds us, that he is ready to bestow prosperity "on them that fear him, both great and small." It is the active trust that engages cheerfully in the duties or the conflicts through which his guiding hand directs us as the avenues to prosperity; and which, like Israel, labors, endures privation, encounters enemies, when called to it by the cloudy and fiery pillar of his

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guidance. This is the trust which he demands of American citizens at this day when, more than ever, we are in danger of withdrawing our confidence from him and reposing in the rich gifts that form our inheritance. He stands before us as the Author of all our prosperity; and asks that we submit ourselves to his future guidance :—that we welcome him to preside over us with his authority and dwell with us with his word and institutions and Spirit of grace, that we come around him, each in our various stations, and cast upon his care the temporal and spiritual interests of the nation, waiting as obedient servants to receive and fulfill his orders. Was ever a claim more just more pure and disinterested, more worthy of our attention? To this claim, multitudes have gratefully responded in this nation. In the days of past peril and adversity, our fathers trusted in him and were delivered; and in this critical day of our prosperity, when we are threatened with no less dreadful but more insidious enemies, there are many who look to him alone as the supreme hope of the nation. And it is to add to their number and secure to himself a people gratefully submissive, whom he may conduct to increasing prosperity in years to come, that he reminds us at this day of his gifts:

"Ye are blessed of the Lord which made heaven and earth."

III. The connection which the claim has with our national welfare in time to come.

Now that the prosperity of this country can be

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perpetuated, only by placing, as a people, our grateful trust in God and complying with the claims imposed upon us by his goodness, will, I think, be manifest from the following considerations.

1. We can in no other way secure the favor of God upon the destinies of the nation.

The Most High ruleth over the kingdoms of men. In his hand it is to plant and build, and to pluck up and destroy. Who can doubt this, that believes there is a God and that he created the heaven and the earth. Surely, he is Lord over the domains of his own creation; and will perform his righteous pleasure among the nations. Nor does it ever enter into his purposes to treat them without regard to their conduct. For the truth rests on the foundation of his essential goodness, and it has been fully attested in his revelations to Israel and by his conduct in the earth, that he will not cast off the people who put their trust in him; and that, though he bear long with those that refuse and rebel, he will not forget to punish. And shall we be exempt from the general laws of his providence? Can this nation withdraw itself from his domains? Can it change the nature of his purposes of government? Or, if he come forth to punish, can it avoid feeling the terror of his indignation?

Truly a weighty responsibility devolves upon us. God who has been the deliverer of our fathers and has brought us into their inheritance with many added gifts, has come, demanding of us the acknowledgment and trust of grateful hearts,

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in order that he may continue to us, and to those who come after us, our rich inheritance. Unlike the critical times of our nation’s adversity, this is the crisis of her prosperity. The issues dependent, are most weighty; and are to be felt in the joys or woes of the many millions who are coming forward to occupy the bounds of our habitation. If we put our trust in God; if the sentiment be broad and deep in the nation; no doubt he will go with us in favor and perpetuate his heavenly and worldly gifts with us and our children, and "increase them more and more" But if we withdraw our confidence from him; if we ungratefully merge the thought of his goodness in our own worldliness and pride and lust; the scourges of vengeance are in his storehouse, and he will no doubt draw them forth for our punishment. It is only for him to withdraw from us the heavenly gifts of his grace, and convert our worldly gifts into snares of destruction; it is only for him to commission the evils of famine, pestilence, anarchy and war to pass through the land; and we and our children shall feel the tremendous scourgings of his rod.

But the question whether we respond to the demand of God or not, has a most manifest connection with many of the secondary sources of our safety or danger ;—a connection which must be conceded, even by him who is so hardy as to deny that God has a direct agency over the destinies of nations. I proceed, therefore, to remark on the connection of our gratitude with our prosperity:--

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2. That it is the only means of maintaining a healthy tone of moral sentiment in the nation.

Need I show you how necessary a pure state of private and public morals is, to the welfare of a people? Vices are the scourges of those who practice them; they contaminate those who are in their vicinity; they carry distress and mourning into the relations of life and society; and they embitter the possession of every gift of God. What woes does that nation embosom in itself that is corrupted in its own sins? A nation in which neither the fear of God, respect for an oath, nor regard for a future state, stand as barriers against crime or securities for truth and justice? And if such shall ever become the fate of this nation generally, that her inhabitants, casting off the fear of God and man, are openly defiled with every pollution and crime, she will need no foreign enemy, she will need no domestic intriguer, to render desolate her joys. With her own vices shall she be crushed, and perish in her sins; and her name be placed on the catalogue of nations that have been whelmed in this vortex of ruin.

How then, shall we rescue our country from so tremendous a fate, and preserve the fair possessions God has given us, uncorrupt to other generations? On what secondary resources can we rely to strengthen in the minds of our citizens and of rising generations the obligations to chastity, temperance and self-government; and to truth, justice and charity in their intercourse with one another? Can we trust to the bonds of self-interest? But

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the one who has surrendered himself to sin, has already relinquished his best interests in time to his lusts: and how shall he, by this consideration alone, be withdrawn from his wickedness; or others be restrained from rushing upon the same mad career? Can we trust to the influence of reputation? But the law of honor sinks or rises with the men who enact it: and it is facile enough to accompany society down into all those vices which degrade, torment, and destroy. No; it is the law of God only that can sustain a healthy tone of morals in a community: a perfect, unbending standard of purity, enforced by his own eternal sanctions.

And in order that God may address his law to us and our children with power: it is for us gratefully to subject ourselves with all our interests to him as our Lord. Only as we thus put our trust in him, shall we walk in his commandments before our fellow-citizens; and carry into our various stations in society the quickening and purifying power of godly precept and example. On this will depend our support of those institutions and ordinances, of his which shall weekly remind our inhabitants on every hill and vale, that there is a God who demands their homage, and who will, through Christ, accept their heart-felt offerings. All real strength for awakening a high and solemn sense of obligation in any community, for stemming the tide of corruption, or for saving those who are exposed to it; must lie, as a secondary source, in hearts devoted to God. For what shall it avail that the word of God is in our hands, if the flame

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of devotion be extinguished from our hearts: and our citizens, as neighbors, as heads of families, as magistrates, neglect their high and sacred duties; and breathe, from their stations of influence, the deadly contagion of vice?

If we look over this nation and mark, with an impartial eye, the varying state of its morals, we shall not want evidence to show how intimately dependent these are on the state of piety and religion. There are some happy and bright spots of moral verdure, and many dank and fearful ones of sterility and desolation, presenting themselves to us on such a survey: which, alike exemplify this truth, and stand forth to us the harbingers of peace or the beacons of danger, that call upon us, most loudly, to put our trust in God in this day of our prosperity, and secure to the generations that come after us a home and heritage of joy and not of woe. But,

3. The religious gratitude and trust of this nation is the only means of securing an inviolable bond of union among our citizens.

Need I illustrate the necessity of firm union in this Federate Republic, in order to our true happiness? One in our origin, one in our language, one in our past perils and present prosperity; it can never seem desirable to break our peaceful fellowship, and divide into different, jealous, jarring nations. At least, if the day should ever arrive in which a division would be expedient or necessary, it is desirable that these States should then separate from each other in peace

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and as brethren. But such a division, made in harmony and love, is not the division to which we are most exposed, or which could most affect our peace. Nor is it that cool and honest difference of opinion which good men may entertain and express respecting particular men and measures connected with the government, which, kept within the bounds of moderation, serves but to surround our rulers with a salutary vigilance. But it is the divided and dividing feeling of ambition and selfishness,—the spirit of faction—that bane of republics. It is that spirit of sectional jealousy and variance which inflames the passions of one part of a country against another: or that spirit of party which runs through a whole nation, enkindling alienations among all its citizens, separating neighborhoods and households into ranks of hostility. Every intelligent patriot is aware that this constitutes one of the most threatening sources of danger to our republic. For, faction, once wild and ungovernable, unchains the furies of anarchy and blood to roam on their work of desolation; nor will they, when loosed, surrender themselves, or the melancholy wrecks of the nation they have desolated, except to the victorious arm of the unfeeling despot.

Where then, under God, is our safety? Where is that bond which shall preserve us, in our various pursuits and opinions, on terms of fraternal confidence and fellowship? Does it exist in the written constitution of our country, which so nicely adjusts and balances the various exercises of authority in

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our national government? But what is that instrument, without the concurring voice and hearts of the citizens? Does it lie in our common possessions and privileges, transmitted to us from our fathers? Alas! faction may desolate the fairest heritage; and divided hearts will spoil the joys of the most beauteous dwelling! It must be some higher bond, that will lift us above our selfish passions; that will instill into our hearts the forbearance and kindness of true charity; that will give us joy in the prosperity of each other and sympathy in trial; and that will rally us around our common privileges, as one man, against every enemy that would invade so fair a heritage. That bond is the piety which puts her grateful trust in God. There never was, and never will be, a firmer bond to unite men on earth in brotherly kindness. Let there be diffused in this nation the deep and pervading sentiment that we owe all our privileges to God; let the eye of trust from all parts of our common country be directed to him as the only efficient protector and guardian of our weal; and our cemented hearts shall be bound in holier ties to one another and to our common possessions. They who thus devoutly bear the welfare of their country before God, will feel that the interests around which they are stationed are sacred; and their hearts will be as one to guard the trust.

Nor is this mere theory: it is fact ;—seen in the history of our Puritan fathers when, casting their common privileges on the protection of God,

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their hearts were knit together in confidence as the heart of one man. And if we survey our nation at this day of our prosperity, we may easily discover what elements of division or of union there are abroad in it, which are to decide her future destinies. There stands the demon of discord, instilling the selfishness that forgets the common good in contests for sectional interests and for power and patronage in the government. There hovers the angel of union, inspiring the love of the common good, which, far stronger than the petty partialities it may feel for its own limits or it’s own favorite, may be safely relied on in the hour of trial ;—infusing those spiritual charities which unite the hearts of the most distant members of the republic in weeping and prayers and offerings for the spiritual good of every part of this nation and of other less favored nations of the earth. Here behold we the pledges of our future union and strength, or the preludes of our future division and ruin; accordingly as we trust, or ungratefully reject, the guidance of the God of our fathers. United before his throne and around the precious privileges that are deposited with us for posterity, we shall be strong. To every foreign foe, we shall present the rampart of united hearts; impenetrable, like the firm cemented rock that forever repels the dashing waves. And within our borders, from one extremity of the nation to the other, ten thousand wakeful eyes shall guard the common interest, to detect and awe every domestic intriguer. This unity of pious trust in Cod, no

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question of state policy or of election to office in the government, will ever be able to sunder. But if we withdraw our hearts from God; if we foster pride and selfishness and ambition and every element of faction and anarchy, and become loose to each other as the sands of Zahara; then farewell to that union which is founded in the piety of the Pilgrim exiles, and cemented with the blood of our fathers! We shall lose the boon that was handed to us, and bequeath a sad inheritance to our children. In vain shall these hills and vallies smile upon them; for the rich gifts which blessed their fathers shall be embittered to them by faction, or rent from them by unrelenting despotism.

But in illustrating the influence which our national gratitude must have upon our national prosperity, I would remark once more:

4. That it is the only means of insuring the necessary sacrifices and exertions for the welfare of the nation.

No one who attentively surveys this nation will allow, that we can neglect to make active exertions for its welfare and yet hope to bequeath our inheritance, unimpaired, to other generations. We are called to the work of supporting those social, civil, literary and religious institutions which now bless the nation and form the hope of a future age, and we are to remove the evils which already exist in the nation: or time alone will do the work of ruin. This double task lies on our hands: and it must he performed. in order that our privileges

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may pass safely over to those who come after us.

But in supporting our institutions,—which, more than in any nation, are cast upon the spontaneous efforts of the people,—what will secure the cheerful giving, the labors and sacrifices of our citizens? Take, for instance, the institutions of religion, which form the key stone of all the others. Where, if our citizens ungratefully forget God, will be found the persons to continue these :—to build our houses of worship and support the ministers and ordinances of religion? Custom, fashion, self-interest may prompt to these exertions awhile; but they are soon relinquished, or the institutions themselves perverted, if the true spirit of piety is gone. But the work of supporting them is not confined to places where they have already had an existence: they are to be extended to desolate places. And it is in this aspect, that a. work of great magnitude is presented to the American citizen. Our territory is broad; washed by those distant oceans that divide the world. Our population is extending with a rapidity unprecedented in the annals of time. Over the vast valley of the Mississippi, it is the destiny of this age, if any,—and from the Rocky Mountains to the Pacific, of the next,—to extend our free and happy institutions. The work is to be met now :—or, the tide of population will extend far beyond the presence of our religious institutions or their influence. A loud call is here presented for benevolent care over the interests of this growing empire: and where

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shall it meet a cheerful response, but in die hearts of those citizens who gratefully welcome God to be the guardian of this nation, and who humbly wait on him to know and fulfill their allotted duties?

But a greater demand is made on the benevolence of the American citizen than is involved in supporting and extending the happy institutions of his country: evils exist that must be encountered and removed, if he would not surrender its prosperity. Beside the evils of vice and faction, to which I have already adverted ;—which seem to be rolling up, every day, a more dark and portentous cloud over our prospects :—there exists, in the slave population of the South, an evil that is to be met and removed now; or that fair portion of our beloved nation is subjected, at no distant day, to all the horrors of a servile war. This is no pleasant theme. Would to God the occasion for it did not exist. But there is no concealing the evil. There is no resisting the calculations which show its rapid progress, if something be not speedily done, to the fatal catastrophe. The ties of kindred, country, humanity, religion, plead that the nation come for-
ward to the work of removing the evil as one man. Its removal will require the exercise of great forbearance, patience and charity between the slave holding States and the others; as well as the
unwavering decision of the whole that the work shall be done, and their untiring energy in the
prosecution. The crisis has come. We are to seal our destiny. The evil is to be removed now,

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or we are to groan under its scourges. We are now to do our utmost, or despond ever afterwards. If the South and the North now unite as the brethren of one common country, and as friends of the enslaved Africans, and commit their undertaking to him who has hitherto conducted the destinies of this nation in kindness; there is hope that we may yet blot this stain from our annals, and avert this impending scourge from our country. But if the North will reproach and refuse her aids and sympathies, and if the South will be jealous and refuse her assent and co-operation; if they will not unitedly come before God and commit to him the issues of the cause, waiting on him in their appropriate duties; our hope is gone, and we or posterity shall smart for our injustice towards man and ingratitude towards God.

I trust these considerations are sufficient to show you, how essential it is to our continued prosperity as a nation, that we fulfill the obligations which we owe to God for his kindness.

And now, could I cause my voice to resound through this nation, I would call upon all its inhabitants to review what God has done for their fathers; to survey, studiously, the privileges they are now enjoying at his hands; to contemplate the blessings which he proffers to their acceptance for posterity: and urge them, by these affecting testimonies of his goodness, to accept with devout hearts his guidance, committing themselves and the interests around which he has stationed them as guardians, unto him who delights to show mercy

[ 32 ]

from generation to generation. "0 Israel, trust thou in the Lord. 0 house of Aaron, trust in the Lord. Ye that fear the Lord, trust in the Lord."

What sacred motives invite the citizens of this republic, to walk in this only path of prosperity!

The Lord of heaven and earth is with us, asserting his imperative claims. These claims we must face on another day of retribution. And how will we bear the stigma of ingratitude in that day, when the Lord shall appear in his glory and confound us before witnessing men and angels?

If the world is before us, presenting its claims. Here the experiment is happily begun whether a nation may not perpetuate its existence and prosperity with free institutions; and the people who groan in bondage, or sigh for more liberal measures in other nations, look hither for sympathy and encouragement, and for the dawning of a brighter day. They watch anxiously the issues of an experiment which is the world’s last hope for the success of freedom. If we are so unfaithful as to alienate these blessings from our land, and cause God who has conferred them to withdraw from us in indignation; if, I say, the experiment fails in our hands; what despondency must weigh down the hearts of all the friends of freedom in the earth! They will reproach us with their doom, as they descend into a dark and hopeless night of despotism. And our shame shall be recorded on the annals of the world, as an ungrateful republic which thrusted from her the richest boon of heaven.

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Posterity appear before us, urging their claims. We hold in trust the privileges of their birth-right. If we alienate the precious trust, how will they reproach our memories that we robbed them of their inheritance! They will pass through these cities and villages, the minions, it may be, of despotic power; and the chains of their servitude will be rendered more galling, as they reflect

"These were the homes of our pilgrim fathers, and they were free. Here lived that degenerate race who lost their pleasant heritage, and left us, outcast and friendless orphans, to suffering and woe."

My friends, enlightened piety is, under God, the hope of this nation. Let the sentiment be deeply engraven on your hearts, that the American citizen must honor the God of his fathers, if he would effectually consult the welfare of his country. And to you who are preparing for important influence and are soon to enter upon responsible stations in this community, the subject is addressed with peculiar force. With you, are soon to be deposited the hopes of other generations. If you, and the generation who are rising upon the stage of life with you, shall, in your various stations, wait on God and fulfill your appointed duties; the God of our fathers will bless you. Jehovah shall dwell in the land, its glory and defence. Iniquity shall retire at his presence, with her train of deformity and crime. The hearts of all shall be blessed with unity and joy. And from the Atlantic to the Pacific, the unnumbered millions vet to inherit this

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continent, shall rejoice in inheriting the rich legacy of your institutions.

Is this picture of prosperity, too bright to realize? Indeed, we fear. The heathen republics of Greece and Rome, and the infidel republic of France, are already recorded on the page of history, the eternal monuments of failure. But the Spirit of Holiness, as was predicted by prophets of old, is now on his way to universal conquest. With hope we look to him to retain and multiply his triumphs with us, and record his name on the living tablets of this nation forever.

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HENRY C. SLEIGHT, CLINTON HALL,

1830.

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

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This sermon by Dr. Woods presents cogent arguments for the proper use of Reason, defines basic cosmological concepts, and propounds a near prophetic view of the U.S.A., if Enlightenment atheism (Infidelity) gains popular, and destructive sway in the nation. He was right. ( See pp. 26-27 )

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

The following begins the original text:

[ 1 ]

THE pious king of Israel is here presented before us, as conscious of his own ignorance, and desirous of receiving divine instruction. Though he was possessed of high mental endowments, and though, compared with others, he was distinguished for his acquisitions in spiritual knowledge; he yet felt himself to be a mere learner, and devoutly applied to God as his teacher.

I shall consider this example of David as casting light on the important subject, which has been assigned to me for the present occasion; namely, the province of reason in matters of religion. If it was suitable for

[ 2 ]

such a man as David, to take the place of a learner, it must be suitable for us.

Our merciful Creator, who has undertaken to be our teacher, gives us instruction by his works, and by his word. By his works in the material and in the spiritual world, he teaches us those truths which constitute Natural Theology. By his word, contained in the Scriptures of the Old and New Teestament, he casts a clearer light on the truths of Natural Theology, and, in addition to this, teaches those doctrines, which constitute Christianity, relating chiefly to the sin and ruin of man, and to the character and work of the Redeemer. There is, moreover, an inward, spiritual illumination and guidance, which God affords to all sincere believers. The object of this divine influence is, not to reveal new truths; for since the word of God was completed, this is unnecessary ;—but to remove those hindrances to knowledge which are found in the disordered state of our minds, and so to direct our intellectual and moral faculties, as to enable us to under. stand and love the spiritual truths which are already revealed.

Were God a malevolent being, we might expect him to make false displays of himself; to lead us into mistaken views, and to make deception the means of tormenting us. But we are so happy as to believe and to know, that our God is a God of truth, and that all the manifestations he makes of himself, both in his word and works, are worthy of perfect confidence; so that

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the business which remains for us, is to sit, as humble learners, before our divine and all-wise teacher, and to receive instruction from him.

The subject, brethren, on which I am now called to address you, is constantly and in a high degree interesting to us, whether we meditate, or converse; whether we seek knowledge ourselves, or endeavor to communicate it to others. The right use of our reason, within its proper province, will contribute to our own welfare, and to the welfare of our fellow-men; while using our reason incorrectly, or suffering it to act out of its province, will occasion incalculable evils both to ourselves and to others.

In this discussion I shall consider the word reason, as denoting the power, generally, of apprehending truth, and applying it to its proper uses ;—a power which distinguishes man from all other animated beings around him, and fits him for performing duties and enjoying pleasures, of which they are totally incapable.

I have already suggested that which I understand to be the proper employment of reason in matters of religion; namely, to learn what God teaches; to obtain the knowledge of the facts and doctrines which he exhibits, particularly those which he exhibits in his word:

to arrange them in a suitable order, and to apply them to their various uses.

That God is our teacher, and that he communicates instruction by his works and by his word, is one of the first lessons which human reason should learn, After

[ 4 ]

becoming satisfied of this, we are to make it our object to discover what is the instruction which he actually communicates. And as our chief concern is with the truths of revelation, our chief business is to apply ourselves, in the proper use of our rational powers, to the study of the holy Scriptures.

The position which I take on this subject will require, that two things in particular should be set aside, as not falling within the province of reason.

The first is, attempting to originate truth. I will explain my meaning. All the elements of our knowledge, all the materials on which our reason is to act, are furnished for our use in the works and in the word of God. These simple elements of knowledge we may combine together with almost endless variations; but we can never increase them, and should never attempt in any way to change them. They are as fixed and unalterable, as the attributes and laws of matter, and mind. To originate any fact, or any doctrine, is, strictly speaking, what does not belong to us, and what human reason, however strong may be its temptation, ought never to undertake. In regard to many parts of the Christian religion, the simple doctrines and facts, which we learn from the word of God, may prove insufficient to satisfy the cravings of curiosity, or of pride; or they may be liable to objections which we cannot obviate. In such cases, after trying in vain to discover in the sacred volume the additional truth we wish for, we may be inclined to give another direction to out

[ 5 ]

intellectual powers, and to make an effort to originate or produce something, which shall afford the relief we desire. The fertility of the imagination, instead of being directed, as it should be, to the illustration of truths already known, may be put to the unnatural task of originating some principle,—of producing some notion, which may supply or seem to supply the mortifying deficiency of our knowledge, and enable us, at least in appearance, to remove the difficulties thrown in our way. In the disquietude of our minds, we may be led to suppose, that, if a certain principle could be admitted, it would obviate all objections, and reconcile all apparent differences. After venturing thus beyond the province of reason, the next step is, to meditate often, and with complacency, on the imaginary principle, till it assumes the appearance of a reality, and then to believe it. And the next step is, to contend for it, though a mere fiction, as a fundamental truth, and to expend immeasurable zeal in support of that which owed its existence to mental fermentation. Now every thing like this,—every attempt to produce a new moral or religious principle, or to make any addition to the simple doctrines and facts which God has taught us, carries us at once beyond our bounds; as much so, as an attempt to produce a new principle or fact in chemistry, or optics. Every attempt of this kind is foreign to our province as rational creatures, and is the work of a vain, hypothetical philosophy.

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The other thing which must be set aside, as not belonging to the province of reason, is, sitting in judgment upon any of the doctrines or facts, which God makes known. If, in any case, it is inconsistent with the character of a mere learner, to judge and decide upon the truth and propriety of the instruction, which his teacher gives, it is most obviously so here, considering that the learner is a being of yesterday, who knoweth nothing; that the subjects of instruction are vast and unsearchable, and the teacher divine. For us, children as we are, to call in question the dictates of unerring wisdom on such subjects, is presumption and impiety in the extreme.

The remarks I have made may furnish a ready answer to a question often proposed to us by rationalists. "If," say they, "we are to bow with such submission to the word of God, and to receive so implicitly all its doctrines and precepts, and are never at liberty to call in question the reasonableness or truth of any of its dictates; then what has reason to do ?" I reply, it has every thing to do, which falls within its province; every thing for which it was designed; every thing to which it is competent. In the business of receiving instruction, the human mind finds full scope for all its active powers. There is no employment which is more honorable to reason; none which requires a more diligent and intense application of its energies. The simple business of learning divine truth, or obtaining an acquaintance with revealed doctrines and facts, is

[ 7 ]

extensive and exalted enough to occupy forever the sublimest intelligences in the creation.

But in pursuing the object I have in view, I propose more particularly to show, that the province which I have assigned to human reason, corresponds with its nature; and that our confining it to this work, will conduce directly to the honor of God, and to our own intellectual and moral improvement.

1. The province I have assigned to reason, evidently corresponds with its nature.

To learn is an employment peculiarly congenial to the essential properties of the human mind. An acquaintance with truth must, unless wickedness of heart prevent, be highly grateful to our feelings. It is this which reason, uncorrupted, would constantly crave. The mind, free from wrong bias, would be ever pressing after knowledge; would be all ear to the voice of instruction; would constantly look round with earnest desire for some one to be its teacher. And this desire, were the mind in a right state, would continue and increase, and would lead every person on earth to seek for a teacher of higher and higher qualifications, and at length, finding all human instruction insufficient, to apply to the Father of lights, with the humble prayer, Lord, give me understanding: guide me into all truth.

For any one to suppose, that the mind is capable of knowing things by its own inherent light, would be a great and palpable error. It is with our reason, as with

[ 8 ]

our bodily sight. The eye does not see objects by a light which emanates from itself. If left without external light, it would be in darkness forever. It finds its proper employment, not in creating the objects of its own vision, or the light by which it sees them; but simply in beholding the objects which God has created, through the medium of that light, which God causes to shine, And while we are dependent upon the light which shines upon us from without to enable us to see; it is also true, that the extent of our natural vision is increased to an inconceivable degree by the aid of optical instruments. These instruments not only give clearness to what was seen obscurely before, but enable us to discover a multitude of objects, which otherwise would have been entirely beyond our ken. So it is with reason, the intellectual eye. Instead of depending on itself, and seeing by its own inherent light, it is dependent, even for natural knowledge, on the Father of lights. For the knowledge of religion, it is dependent in a higher degree. Where there was only dim twilight before, divine revelation has caused the splendor of noon-day. And it has brought to view a variety of objects, and those of the greatest moment, which must have been forever unknown without it.

Every created, finite mind must, from its very nature, be dependent for all its knowledge, on the uncreated, infinite mind. While our reason is duly sensible of this, and confines itself to the business of learning what God reveals; its efforts are all natural

[ 9 ]

and safe. But whenever it leaves the place of a learner and undertakes, by its own power, to originate any doctrine or fact; it undertakes a work which is unnatural. and dangerous, and which will inevitably lead to false and hurtful conceptions.

2. Confining reason to the province which I have now assigned to it, will conduce to the honor of God. He is in fact the fountain of all created intelligence and to acknowledge him as such, is only to treat him according to truth,—to render him the honor which is his due. But if we cherish the feeling, that we cart know any thing of ourselves, and that it is safe to rely upon the strength of our own understanding; we rob God of his glory. Let our reason, then, always keep the attitude of a learner. Let us be aware that, properly speaking, we are not in any thing self-taught. With all lowliness and meekness, let us recognize our dependence on divine teaching, and gratefully ascribe to God the glory of all our acquisitions. And let us consider how greatly we shall dishonor the Father of lights, if we neglect that clear display of heavenly truth, which he has made in his word, and are perpetually running after the phantoms of imagination, or the dreams of a delusive philosophy.

3. Confining our reason to the work which I have assigned to it, will conduce directly to intellectual improvement.

An acquaintance with the truths of religion will enlarge and elevate our understandings; and it will

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produce this effect in a much higher degree, than our acquaintance with objects of inferior value. But there is no way for us to become acquainted with the truths of religion, except by learning them of our divine teacher, in the use of the means which he has appointed. We are in his school; and the improvement of our intellectual powers will be in proportion to the docility and earnestness with which we attend to his instructions. He who is the most teachable and diligent, who keeps himself at the greatest distance from whatever is beyond the province of a Learner, and attains to the clearest apprehension of the simple truths which are revealed, will raise his intellectual character to the highest degree of excellence. While he who turns aside from his proper work, and from the impulse of an unbridled curiosity, or from loftiness of heart, attempts to go beyond the lessons which are taught by the word and providence of God, will forfeit his spiritual freedom,—will experience a derangement of his rational powers, and pass at length into the region of perplexity and darkness.

I am now speaking of a fact which frequently occurs, especially among the more cultivated and intelligent. The mind is entangled with the sophistry of error, harassed with doubt, or stupified with infidelity. And this perverted state of reason is evidently owing, in a great measure, to its forsaking its proper province, and taking upon itself to know what its divine teacher has not revealed. The attempt is a dishonor to God, who has kindly given us our reason, and all the instruction

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which our condition requires. It is an impeachment of his wisdom and benevolence. And as reason thus dishonors its divine teacher, and proudly chooses to be its own guide; what can be a more righteous retribution, than that he should abandon it to its own blind impulses, and let it show into what miserable extravagancies it will run, when it breaks loose from his hand. In this and in other ways, God will at length confound the pride of reason, and bring every high thought low.

4. Confining reason to its legitimate province, will contribute in the highest degree to our moral improvement.

It cannot, we may be sure, be necessary to the best influence of any divine truth, that we should originate it by our own reason. The circumstance of our having received it from a divine teacher will rather enhance than diminish its power to promote our improvement. --Fix your eyes upon the fair objects of creation above you and around you. Are they less fair, or less suited to make a salutary impression, because they were not produced by your own efforts ?—or because the light in which you behold them does not emanate -from your-’selves? And can we imagine that the truths of religion are less excellent, or less useful in promoting our moral improvement, because, instead of being our own inventions, they are implicitly received from the word of God?

But the point, to which I wish you more particularly to attend, is this: that the moral influence which is

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suited to our condition, and which & most likely to be beneficial in promoting our improvement, is the influence of those very doctrines and facts, plain and obvious as they are, which God has made known in his word. Of these I shall give a few examples.

What, then, is more plain and, intelligible, and at the same time more suited to give us exalted ideas of the power and majesty of God, than the fact, that by his almighty word, he created the heavens and the earth; the simple fact, that he said, Let there be light,, let there be a world, a universe, and it was so.

That God is every where present, and perfectly knows our actions and our hearts, is a plain, simple truth, level to the capacity of a child. Yet, when clearly apprehended and believed, it exerts a mighty and-most salutary influence over the mind of man. It repels temptation, subdues the power of sin, and excites to diligence and fidelity in the service of God.

Take another doctrine. Christ, who is over all, God blessed forever, became man, and died for our sins. This doctrine, as might easily, be shown, has a direct relation to all the duties of the Christian religion. And we find that whenever the apostles would most powerfully excite men to diligence in doing the will of God, or to patience and meekness in suffering the evils of life; they present the fact, that Christ died for us, as the motive. One more example will suffice. All the dead shall be raised at last day, and shall receive according

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to what they have done, whether it be good or bad. This doctrine, as set forth in the Scriptures, has a power over the mind, which language is not adequate to describe. It administers the highest comfort or alarm, and affords the most effectual aid in forming the character to purity and devotion.

If we pass in review all that God has made known to us; the holy law he has given us.; the sin and ruin of all men in consequence of one man’s disobedience; the eternal purposes of God; the Trinity; the whole work of the Redeemer; regeneration by the Holy Spirit; the perseverance of the saints, considered as a duty on their part, and a matter of promise on God’s part ; and the everlasting retributions of the future world; we shall find, in each case, that the doctrine which produces the salutary effect is just that which God has clearly revealed, and which every person of common understanding is capable of knowing. It is the belief of the simple truths, the plain, intelligible facts taught in the Scriptures, which has raised the character of the saints to the highest elevation; has given strength to the weak, comfort to the afflicted, and freedom to the slaves of sin; and has prepared the people of God for the most glorious achievements.

If then we would most effectually promote our moral improvement, let us keep our place as learners. Let reason sit with humility before its heavenly teacher, boasting of no power, and desiring no honor, but that of receiving instruction from him.

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But I have a farther remark; namely, that beyond the single business of learning, arranging, and applying to their proper uses, the obvious truths which God has revealed to us, all the efforts of reason will be totally unavailing. Beyond the simple doctrines and facts which God has taught us, there is nothing suited to our capacity; nothing which we are capable of understanding, or of making subservient to the purposes of life.

Take, for example, the truth suggested above, that God is the Creator of all things. In relation to this simple truth men have had a variety of speculations. They have inquired, how God creates; how he makes something out of nothing; how the eternal Spirit acts upon matter, and upon created minds; and how his agency in preserving differs from his agency in creating. But such inquiries pertain to subjects beyond the sphere of our knowledge, and give rise to difficulties which we are not competent to solve. All speculations and theories, beyond the simple fact, that God created the heavens and the earth, are useless, and may be entirely dismissed without occasioning any loss in regard to moral improvement.

Men have also pushed their inquiries respecting the omniscience of God beyond the limits of their knowledge.—How does God’s understanding differ in its nature from ours? How can he know the whole succession of events from the commencement of creation through everlasting ages, without any succession or

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change of thoughts in his own mind? How can he give particular attention to all the objects in the universe, without distraction, and without weariness ?.— Such inquiries are easily made; but who can answer them? What is peculiar to the intelligence of God in distinction from human intelligence, can be known only to God himself.

The same remarks are applicable to the doctrine, that Christ, who was God, and by whom all things were made, became man, and died for our sins. Men have been stimulated, by an unsanctified curiosity, to extend their knowledge beyond this simple truth, and to inquire how it is that the Son of God can also be God; how he can be a distinct person from the Father, and yet possess the same divine nature; how it can be consistent with the immutable principles of law and justice, for God to substitute an innocent being in the place of the guilty, and inflict overwhelming evil upon him for their offenses; and, if the human nature and divine were united in the person of the sufferer, how he could suffer as a man, and yet not suffer as God. Inquiries like these lead us into a region, in which our reason can have no light, and which it cannot even attempt to explore, without the danger of being bewildered and lost.

In like manner we can raise questions, to which human reason is not able to reply, respecting the identity of the resurrection body with the body which died; respecting the difference between the state of the soul

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before the resurrection, and after; the use which wily be made of the senses, and other bodily powers, in the future world; the exact manner in which God will have intercourse with the saints, and they with one another; and the particular place of happiness for the saints, and of suffering for sinners. On such topics as these, reason cannot form clear conceptions, or flee itself from difficulties; and its attempting to do so will only involve it in greater darkness.

The same remarks would apply to moral agency. That we are moral agents, under law, and bound in duty to obey, and that we are justly accountable to God, is a plain and certain fact, taught by our own consciousness, and by the Scriptures; and it is a fact of vast moment, being itself a powerful motive, and mixing as it does with all other motives, and investing them with the highest degree of influence. But in regard to moral agency, an inquisitive mind can easily raise questions which human wisdom has no power to answer, and with which rational, accountable beings have really nothing to do. They are questions of no value, as the investigation of them has never conduced, and never will conduce in the smallest degree, to increase our sense of obligation, or to render us more penitent, or more obedient.

In a word, this pressing after knowledge beyond the simple doctrines and facts which God has revealed, is a rash adventure, in which reason must forever fail. And all attempts to acquire such knowledge are totally

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useless, having no tendency to improve the understanding, or the heart. Accordingly we find that inspired men, who aimed not to gratify an unhallowed curiosity, but to teach what would be beneficial to the world, had nothing to do with matters of curiosity, or with questions which lead into the field of hypothetical reasoning, —they had nothing to do with such questions, except to stigmatize them as science falsely so called, and to turn away from them.

But I must say, moreover, that any attempt of ours to go beyond the simple doctrines and facts which we are taught by the word and providence of God, will not only prove useless, but will directly hinder the influence of divine truth.

attend as we ought to what God has actually revealed. I am greatly mistaken, if it is not a general fact, that those who indulge a fondness for abstruse, philosophical research, in matters of religion, experience a diminution of attachment to plain, evangelical truth, and a diminution of its sanctifying influence in their own hearts. Look at the history of the church in past ages, and see in how many lamentable instances the search for novelties in speculative theology, or the effort of a bold, active intellect to find out a philosophical solution for the difficulties which attend the doctrines of revelation, has chilled the benevolence and piety of Christians, and marred their whole character. Now why should we engage in

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pursuits so mistaken, and so perilous? Why should reason abandon its proper work, wander away from its province, and instead of following the true light from heaven, yield itself up to its own blind impulses?

The consequences of pursuing inquiries beyond the proper bounds, and of giving a disproportionate attention to matters of speculation, may be illustrated by a case in common life.—A sick man receives the best medical advice as to the treatment of his disease. But while making use of the medicine prescribed by the physician, he engages so eagerly in investigating its nature and properties, and indulges such a prying, restless curiosity to know philosophically how and why it produces the effect intended, that he experiences no kind of advantage from it. At length he learns, that if he would be successful in his efforts to recover his health, he must dismiss all his restless speculations, and with quietness of mind, and confidence in his physician, just take the medicine, and leave it, undisturbed, to produce its appropriate effect. So as to divine truth, which our heavenly Physician has appointed to be the means of remedying our spiritual diseases. If we would be benefited by it, we must receive it in its scriptural simplicity. We must be as little children, sensible of our ignorance, confiding implicitly in the wisdom of God, and cordially believing whatever he declares. Our subtle speculations often disturb the operation of divine truth, and diminish, if they do not prevent, its salutary effect on the heart.

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Consider then, brethren, how great our mistake must be, if we depart from our proper province, and, instead of confining ourselves to the consideration of the simple doctrines and facts which God, has revealed, go into those abstruse inquiries, which lead beyond the limits of human knowledge. If we do this in only a small degree, we shall certainly sustain an injury ourselves, and occasion injury to others. How then must it be, if we make such inquiries the chief object of our attention, never satisfied with the plain doctrines of the Bible, but forever pressing our minds into metaphysical subtilties? If we do this, our religion cannot be healthy and thriving. Long experience shows, that piety can no more grow upon dry speculations, than a hungry man can be nourished by analyzing food as a chemist, instead of eating it.

But the greatest mistake of all, is the practice of introducing philosophical discussions into the pulpit. Whatever may be our private inclination or taste, when we stand before public assemblies as ministers of Christ, we must preach the word of God, must exhibit the simple truths of the Bible. Casting into the shade the primary doctrines of revelation, and giving prominence to the deductions of speculative reason, has, in all past ages, been a great impediment to the prosperity of the church, and the progress of Christianity in the world. While listening to some men who are invested with the sacred office, I say within myself,—they may, for aught 1 know, be metaphysicians and philosopher,

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but I am sure they are not ministers of the gospel. The preaching of such men is almost any thing, rather than a clear exhibition of the doctrines of the cross. Even as to those evangelical truths, which they occasionally teach,—they seem to believe them, and to teach them, not so much because they find them in the Bible, as because they are able, or think they are able to deduce them from the principles of reason.

On this subject, I make my appeal to the actual experience of Christians. Through all their mental states, at the commencement and during the progress of their piety, that which makes salutary impressions, is plain scripture truth. It is this which awakens the sinner from his slumbers, and shows him his guilty, wretched state. It is this, which leads him to repent and believe; and which excites his love, his submission, his obedience, and devotion. It is this, which supports him in affliction, and fills him with joy in the near views of death and eternity. The excellent Dr. Watts, after having indulged himself in a great variety of fruitless speculations on the subject of religion, penitently confessed his error, and prayed for divine forgiveness; and when he came to lie on a bed of sickness, said, that a few simple, easy truths of the gospel were all that he found to be of any value to him; and he resolved that, if his life was spared, he would study the Bible more, and speculate less.

Is it not generally the case, that in proportion as Christians, we believe and love the plain truths of God’s

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word, and have their hearts duly affected with them, they are disinclined to enter the field of abstruse investigation? Suppose we were zealously engaged in any of those metaphysical inquiries which have been interesting to men of speculative habits; and suppose in the midst of this employment, God should tell us for a certainty, that we had but a few days to live; how quickly should we dismiss our useless speculations, and fix our thoughts on the grace of the Lord Jesus Christ, and on the doctrines of his gospel! And how quickly should we do this, if God should appear in his glory to build up Zion; if he should display the omnipotence of his Spirit in the conviction of sinners, and the inquiry of multitudes should come to us, "What shall we do to be saved ?" If you wish to know what is the best employment of reason in matters of religion, inquire how Brainerd and Edwards and Whitfield used it, when, in the midst of a revival, they instructed and warned men day and night with tears. Nay, rather inquire how Paul and Peter used it, and most of all, how Jesus used it. In them, surely, reason was directed right, and accomplished the purposes for which it was given.

The subject before us, my Christian brethren, is peculiarly important at the present day. In the state of the churches, of the ministry, and of the community at large, there is a mixture of what is highly encouraging, with what is dangerous and alarming. Everlasting thanks be to God our Saviour for all the success

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which has crowned the labors of his ministers, and for all the prosperity of the churches, in every part of this favored land. Thanks to his name, that he has maintained the cause of his people amid so much opposition from without, and so many imperfections and divisions within. We have numberless evidences of the divine favor, which we ought never to overlook. But on the other hand, it would be unwise for us to close our eyes upon existing evils. And it would be specially unsuitable for me, called as I am to address you on such a subject, to disguise the calamities which have in past ages been brought upon the church, or the dangers to which we are exposed at the present day, from the mistaken use of reason.

For any man to suppose that the sacred volume, which is given us by divine inspiration, does not contain an intelligible and perfect rule of faith, would be to dishonor God, the author of inspiration, and to forfeit the character of a protestant, and a Christian. If then a diversity of religious opinions exists among us, some of us are certainly in the wrong; and so far as this is the case, it must be that we have not applied our reason in a right manner to the study of the Bible; and that we fail of understanding it correctly through our own fault; or else it must be that passing beyond our limits, we attempt to explore dark and pathless regions, or plunge into unfathomable depths. So far as we study the Bible with a right state of mind, and in a right manner, and obtain a correct understanding of what it

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contains; so far we must be agreed. And if we are satisfied with what the Bible contains, we shall not be disposed to spend our time upon questions which it does not settle; and of course such questions will occasion no variance or strife.

See now, what endless differences of opinion there are in our religious community! And how obvious the tendencies are to new and still greater difference! Is there nothing deserving blame in all this? Is it a matter of unavoidable necessity, that those to whom God has given the faculty of reason, and a perfect rule to guide its operations, should be forever divided, and forever in a state of collision? When HE who made us, commands us to be of the same mind and judgment; is obedience wholly impracticable? When Jesus prayed for the union of his people, did he consider their union an impossibility? No, brethren; our union in faith and in love is not an impossibility. It is an obvious and important duty. It is what our benevolent Saviour justly requires, and what the precious interests of his kingdom imperiously demand of us. If then we divide and contend, we act against the will of our blessed Lord; against the spirit of his religion and the welfare of his church. And how much may we thus do to blast our fairest hopes of the enlargement and glory of Christ’s kingdom!

Here an interesting inquiry arises in regard to our own obligations. What duty have we to perform in reference to the circumstances of the present day? How

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ominous, in some respects, these circumstances are! Behold what indescribable restlessness of mind exists in relation to the doctrines of Christianity! What thirst for novelty and change, shows itself in those who receive not the truth in the love of it, and in many instances, in those who are friends to Christ, and even in those who are called to preach his gospel !—a thirst for novelty and change, which bids fair to produce new theories and sects in religion, as frequently at least, and as abundantly, as the earth produces a harvest! What an adventurous, head-long spirit frequently appears among the more intelligent and educated classes in Europe and in America, utterly regardless of consequences, and brooking no guidance or control even from the word of God! Behold the mighty commotion in the elements of the intellectual and moral world! In these circumstances, what duty is required of us? Especially, what are we called to do in regard to the mutual prejudices and divisions, and, I must add, animosities too, which exist among Christians, and in too many instances even among ministers? We may perhaps find, that we are not wholly without blame in this matter. Though we may have done nothing directly to occasion these evils, have we done all in our power to prevent or to remove them? Have we scrupulously observed the directions of our benevolent Savior, and copied his example? And have we cherished the feelings which were so clearly exhibited in his actions and in his prayers? He came down from heaven to redeem

us from destruction; and just before he died on the cross, he lifted up his eyes to heaven, and said;—Holy Father, keep through thine own name, those whom thou hast given me, that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hart sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. There is nothing on earth, which is more an object of desire with our gracious Redeemer, than the cordial and entire union of his people. And there is nothing more offensive and grievous to him, than the want of love and union among them. And as there is at the present day so much division and disaffection among his followers, must they not expect he will visit them in righteous judgment? And what if he should see fit to manifest his displeasure by withholding from them the kind, healing influences of his Spirit, and giving them up to still more violent and bitter contention? Or what if he should chastise us, by leaving us exposed to the most pernicious errors, both old and new, yea, by suffering the grossest infidelity to take root in our cities, and to spread far and wide through the land, and, as a fearful token of divine wrath, to lay waste this our fair inheritance ?

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Think not, brethren, that I am dealing in fictions. The apprehensions I have expressed are occasioned by facts,.—facts which occur in every part of our country, as well as in other countries. The number is above computation, of those who cast off all respect for the holy Scriptures, and all sense of accountableness to God, and, as though there was no law and no intelligence superior to themselves, boldly claim the right to follow without check the guidance of their own reason, and their own inclination. And what multitudes are there, who profess a respect for the word of God, but who forget that they are of yesterday and know nothing, and who really show more confidence in themselves, than in the Prophets and Apostles, or even in the Lord from heaven! What multitudes, who forget that the understanding is darkened and disordered by sin, and that, in this state, it is no more fit to be our guide in respect to truth, than the corrupt heart is in respect to duty! In a word, so many and so powerful are the causes of error and apostacy now at work in the state of society, in the hearts of men, yea, in the hearts of Christians and ministers also, that unless a power and mercy higher than the heavens shall prevent, these American churches may become like the seven fallen churches of Asia, and we, who are now sending Missionaries to distant lands, may in process of time, depart so far from the simplicity of the gospel, and sink into such ignorance and error, that Missionaries of the cross must be sent from India, or from the Islands of the sea, to preach the gospel here. Say not that these

apprehensions arise from a dark, boding melancholy. They arise from a sober review of the history of human nature. The mind of man is so disordered, his heart is so treacherous and corrupt, that the evils I have mentioned may all be realities, as they often have been in ages that are past. And then, where will be our flourishing churches, and our civil and religious institutions? And what will be the heritage of our children? [ Bold italics added for emphasis, Willison Ed.]

Such are the evils which either exist among us, or threaten us. Now, brethren, is there any remedy? Is there any thing which can be done, and which ought to be done by us, to prevent or remove these tremendous evils? I have no time to go into this inquiry at large. I shall only hint at a single view of it, and that suggested by my particular subject.

As one means, then, of preventing or remedying these portentous evils, take care to keep reason within its province, and to use it right. Make the Bible the standard of your faith, and be content with it. Let all the powers of the mind bow to the authority of the word of God. If men refuse to do this, and rely upon their own reason as their ultimate standard; the standard of each may differ from the standard of others, and endless clashings of opinion may ensue. But if we make the word of God our standard; if, instead of taking upon us to teach the inspired writers, we suffer them to teach us; and while we attempt to conform our faith to their instructions, if we cherish the spirit which they inculcate what can hinder us from agreeing

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in our religious opinions, or from loving one another? Let us, then, carefully avoid such a misapplication of reason in matters of religion, as will make us in any degree accessary to the prevalence of discord and strife among the friends of Christ. Humbly and devoutly let us study the sacred volume, and draw all our religious opinions from it. Let us be satisfied with just what God has, taught us, making his word our guide, not only as to the doctrines we shall believe, but as to all the modifications of our faith, and the manner of exhibiting it, never attempting to go above it, or beyond it in any respect whatever. Never let us forget the weakness of our reason, and the exceeding littleness of our minds. Always come to the Bible with perfect confidence in the divine wisdom which dictated it, and resolved to add nothing to it, and take nothing from it. Go just as far as the inspired writers go, and stop where they stop. Think with them; believe with them; speak with them; feel with them. When at times your reason calls forth its powers, such as they are, to establish the truths of religion, and to obviate objections and difficulties, pause occasionally, and inquire, whether Christ and the Apostles explained these truths, and answered objections against them, as you do. If we conform exactly to the measure of the word of God, believing and teaching the doctrines and duties of religion just as they are there presented, we shall secure all that is valuable, and avoid whatever is hurtful or dubious. Respecting every part of the system of

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evangelical truth, considered in a speculative light, a fertile imagination or intellect may raise questions, on which we are never likely to agree. Why? Because the questions lead beyond the sphere of our knowledge, and of course can never be settled by argument. If we push them into notice, especially if we give them a prominent place in our discussions, difference of opinion, and then controversy, will be likely to be the consequence. And controversy on such subjects will, in the end, disturb the peace of the churches. What then is our duty? What shall we do with questions of this kind? Just let them alone.

Brethren, I would not overrate the evil which I am endeavoring to expose. I would by no means make the wrong use of reason the only cause of division among Christians, or of injury to the churches. But a careful examination will show, that this has been and still is one of the most fruitful sources of dissention and bitterness, especially among the public teachers of religion. Here then is a case of conscience. There is a certain set of, inquiries and speculations, to which I will suppose some of us are particularly attached, but which lead beyond the province of reason, i. e. beyond the simple doctrines of facts revealed in the Scriptures. If these speculations are pressed upon the public attention, they will in all probability occasion discord and strife. Shall we then indulge our fondness for them, and insist upon defending them, and press them continually upon the attention of the community? Perhaps we

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may think them of some real importance. But are they as important, as the peace of the churches, the union of ministers, and the spread of the glorious gospel through the land, and through the world? We will then, at least, take up these things in their proper order; and, if we must attend to abstruse speculations, we will attend to them after we have done all that is more important. When we are urged by our feelings, or by circumstances, to employ our reason on the subjects referred to, we will inquire, whether there is no other duty which, in point of importance, stands in order before this. For how can we keep a good conscience, if we turn aside from those momentous duties which the God of heaven calls us to perform, to speculate and dispute about things of little or no value? Cast your eye over the history of the church in past ages, and see what a dreadful waste of influence, what a loss of holiness and comfort has been occasioned by the misapplication and abuse of reason among the followers of Christ. How often have they enlisted in trifling, unavailing controversies, and expended upon them time and talent and labor sufficient, with the blessing of God, to spread the gospel to the ends of the earth! It is a fact which is well known to those who are acquainted with the history of the church, but which I cannot mention without shame and mortification, that almost all the party-spirit, discord, and contention, which have ever prevailed in Christendom, have arisen from the ambition or misguided zeal of Christian

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ministers, and from their attempting, in the strength of their own reason, to be wise above what is written. The Lord grant, that this mistake of ministers, so injurious to the interests of religion, may not be repeated. May those who preach the gospel of Christ, do nothing to hinder its success, and nothing to occasion triumph to its enemies. May those who labor and pray for the arrival of the millennium, never do that which will put it off to a greater distance. May they never waste their intellectual and moral powers to accomplish a work in which God will never help them, and neglect those labors of love, which he is ready to crown with his blessing.

The course which I have taken the liberty to recommend as so important at the present day, may require of us a more diligent and devoted study of the word of God, than we have been used to. It may require a more constant recurrence to it as the source and standard of our religious sentiments. It may require us to abandon some mental occupations to which we are fondly attached, and some speculative theories, which perhaps our reason has been proud of inventing or defending. And, my Christian brethren, may not this be the very labor and self-denial, which our Lord and Master requires of us, as one of the best means of promoting the spirit of love and union, of converting errorists and infidels, and advancing all the objects of pious benevolence? At the present day, it is our duty and our privilege to engage in a delightful and glorious

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work,—the work of studying more diligently and understanding more perfectly the word of God; the work of guiding the young, of instructing the ignorant, of saving the lost, and of extending at home and abroad the reign of our Redeemer. It is a great and blessed work, sufficient to occupy all our time, and all our intellectual and moral powers. We have enough surely for our reason to do, without making it the instrument of rash and fruitless speculation. Surely, we have sufficient subjects of investigation, without those which gender strife. And we have surely sufficient to contend with, without contending with one another.

And now, brethren and friends, let me say in conclusion, if any of you ever grow weary of the duty which God has assigned to you as rational and immortal beings; if you ever grow impatient of the restraints of his holy word, and begin to employ your reason on any subject, which lies beyond your province, and which, however enticing it may be to your curiosity, is foreign to your great work; you will hear from your blessed Lord that cutting rebuke, which he once gave to the inquisitiveness of an apostle; What is that to thee?Follow thou me.

A

SERMON

PREACHED IN THE NEW NORTH CHURCH, ON THE LORD'S DAY SEPTEMBER XIX

RECENT REVOLUTIONS

BY FRANCIS PARKMAN,

Boston

PRINTED BY SAMUEL N. DICKENSON,

1830

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Reprint and digital file December 15, 2000.

Daniel ii. 21.—He changeth the times and the seasons; he removeth kings, and he setteth up kings.—Also,

Daniel iv. 17.—This matter is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know, that the Most High ruleth in the kingdoms of men, and giveth it to whomsoever he will.

The government of God, in its wide extent and influence, presents to the devout and enquiring mind a glorious subject for meditation, as it is the foundation also of filial trust. Amidst the changes of the world, the rise and fall of kingdoms, or of the rulers of kingdoms, it is alike instructive and consolatory to look from thrones and sceptres, that pass away, to the everlasting God, who fainteth not, and with whom there is no change. It is sustaining, nay, it is a source of holy joy, to look from the rulers and princes of the earth, whose power is but weakness, and whose wisest counsels may be turned to madness, to the King of kings, and the Lord of lords, in whose hand is the soul of every living thing, and the life of all mankind; who at his pleasure casteth the mighty from their seats ; and maketh the judges of the earth as vanity; who can cause even the

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wrath of man to praise him, [ Ps, 76:10] and that, which to the eye of flesh seems confusion, and darkness, and calamity itself, to become his ministers of good to mankind. And all this, that the living may know, that the Most High ruleth in the kingdoms of men; that the world may fear before him.

This matter, says the Prophet, who knew the words of God and saw the vision of the Almighty, this matter is by the decree of the watchers, and by the word of the holy ones; that is, by the ordinance of a watchful Providence, and by the command of Him, whose name is Holy. The form of speech here employed, in the plural number, I need not inform, but only remind you, is often used in scripture, as it is the common language of kings, and of them, who are in king’s palaces, to denote royal majesty. I shall not therefore detain you to remark upon the error of those, who have asserted, that by the "watchers" and "the holy ones," are intended the different persons of the Godhead, of which, as they dream, the divine nature is constituted; nor even to advert to an opinion, once prevalent in some portions of the Christian church, that the government of the world was delegated by its maker, to angels, as his ministers.* The ingenious contrivers of this theory have found, in these words, a reference to Gabriel or Michael, and other principalities of heaven, concerning whom, and even their peculiar province in the administration of the universe, they have spoken many things, of which they leave us to admire rather the presumption than the wisdom. It is sufficient for the just interpretation of my text to remark, that the same event, which is here ascribed to the decree of the watchers and

*See Bishop Horsley’s Discourses.

[ 5 ]

to the command of the Holy Ones, is in a subsequent verse declared to be the decree of the Most High; and the general sentiment conveyed is, that God himself is the ruler of men; that he disposes at his pleasure of the thrones of the earth; that so the excellence of his government and the perfections of his character may be made manifest.

To the same great end, conspire the designs of God in the spiritual, as well as in the civil world; in the dispensations of his truth, as well as in the course of his Providence. Accordingly, we find the Apostle Paul, in addressing his brethren of Ephesus, and referring to the great revelation, which had been made to the world by Jesus Christ, instructs them, that it was "to the intent"— adopting the very expression of my text—" that now unto the principalities and powers might be made known through the church the manifold wisdom of God ;" in other words, as by a judicious critic it has been interpreted—that now through the church, or by the light of the gospel, may be known to the rulers, whether of the Jewish or the heathen world, the various wisdom of God in the direction of his heavenly kingdom.

Nor will I detain you to illustrate what a reference to the remarkable history, with which the text is connected, will at once exhibit, that the "matter," or event, here predicted, was the degradation and expulsion from his throne of the king of Babylon, who "in the pride of his heart had lifted himself against God," ascribing to his own power and majesty what was the prerogative only of the Most High. But I may not omit altogether another and a most instructive passage of the same history, that

[ 6 ]

his son and successor, Belshazzar, refusing to be instructed by the signal judgments of his house, or by the solemn admonitions bequeathed him by his penitent father, was in like manner driven from his kingdom; and the prophet Daniel was commissioned to declare against him the sentence of condemnation, as it was written in mysterious characters by an invisible hand upon the walls of his palace. "And thou, his son, Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the God of heaven; and the God, in whose hand thy breath is, and whose are all thy ways, thou hast not glorified. And this is the writing that was written; and this the interpretation of it. ‘Thou art weighed in the balance, and art found wanting. God hath numbered thy kingdom and finished it.’"

From the passage, thus connected, I propose to offer a few remarks on the designs of God’s Providence, as displayed in the revolutions of the world; and with particular reference to those wonderful events in the history of a great nation, the tidings of which are yet sounding in our ears.

I. And I remark, in the first place, that the Scriptures present to us the most sublime and instructive views of God, as the great governor of the nations. He is not only our Father, our benefactor, but he is King of kings, besides whom there is no other God. He ruleth in the kingdoms of men, and giveth them to whomsoever he pleaseth; and amidst continual changes in the affairs of men, his throne, established in the heavens, is from everlasting to everlasting. As he disposes, at his pleasure, of the condition of individuals, granting to some privileges,

[ 7 ]

which he withholds from others, making some poor and others rich, setting some on high, and leaving others to obscurity, so does he appoint the destiny of nations. We may trace, indeed, a very close analogy in the conduct of his Providence to individuals and to communities. As with the former, some are left in ignorance, and others favored with all the means of knowledge; so in nations, some grope for ages in their native darkness and barbarity, while others, like ourselves, at the earliest period of their history, are not only civilized, but enlightened and free. Some are favored by their climate and soil, rewarding industry, and opening to them the resources of honorable wealth; planted in a " good land," such as was the inheritance of the chosen race, a land of brooks of water, of fountains and hills, wherein is bread without scarceness; while others are compelled to struggle with every natural disadvantage. Regarding them also in their civil relations, you find some doomed not to. ignorance only but to slavery; strangers to the joys of liberty; groaning under a tyranny, not less debasing to the soul, than destructive of social happiness; while others again, as we of this favored people, are blest with equal laws, and with institutions, yielding in themselves a solid foundation for national virtue and prosperity.

If from these more obvious distinctions, we survey the successive history of nations, we shall trace evidences of the same disposing Providence. On one side, you find a people long rejoicing iii the blessings of peace, united in themselves, and honored abroad; while another is the victim of civil discord, or of foreign war. Their country is made desolate, their cities are burnt with fire; their

[8 ]

land, devoured by strangers. In one nation, you see rising up a succession of wise and righteous men, chosen spirits, directed of heaven, diffusing light, and by their wisdom and their virtue blessing a whole people; while another becomes the prey of selfish demagogues or of despotic kings. And if you regard them in their religious privileges,—in one region, you behold shining bright the glorious light of Christianity, bringing peace and joy, with freedom of conscience and the means of salvation, while another is still left in heathen darkness; or if a purer religion has been-revealed, how has it been corrupted by debasing superstitions, by false and monstrous doctrines, by the ignorance, the ambition, or the cunning of priests.

Now, my brethren, amidst all these diversities, the voice of religion confirms the suggestions of reason, and instructs us to acknowledge a disposing providence. Like all the varieties: in the circumstances of individuals, they are intended to promote the most important moral purposes: in the government of God. And though the method may not appear to us, yet like those private afflictions, which for the present are not joyous, as sickness, poverty, bereavement, they shall issue in good. Whatever the benevolent heart may be ready to fear from the ignorance, the violence, the corruption of man, we should never lose our confidence in the manifold wisdom, in the boundless goodness, of our God. We should trust with an unshaken faith, that amidst the devices of man the counsel of the Lord shall stand; and that it shall finally be accomplished in the peace and order of the world.

II. These general sentiments, not less obvious than important, are applicable to all the

revolutions,

[ 9 ]

which history has recorded; and I would especially apply them to those signal events, which are even now taking place in the government of a mighty people, which are engrossing all hearts, and of which none, I believe, has heard, or can hear, but with mingled astonishment and joy. I am aware, my brethren, that to subjects so extraordinary, and especially to events, yet undeveloped, we should approach with the caution, which always becomes short-sighted man in his anticipations of the future. For there is danger, lest we should judge before the time, and that amidst the excitement of the hour, our too sanguine hopes may only betray us to a deeper disappointment. Yet in any result, we can never err, while we recognize and adore the majesty of God; and, ceasing from man, we repose on that Providence, which by a glorious union of power and of love, can make all things work for good.

We must indeed lament the ravages of human passion, whether proceeding, on the one hand, from the oppression of power, or, on. the other, from the madness of the people. Nor can we forget the calamities, domestic and social, inseparable from that most awful scourge, with which a nation can be visited—civil discord. As brethren of one family and children of one father, we mourn over those, who generously, in defence of a good, or by constraint, and reluctantly, in a bad cause, have fallen the victims of the struggle, by which this astonishing revolution has been accomplished. But we look through the cloud, and amidst even the cries of the wounded and the tears of the bereaved, we believe, that all shall issue well; in the firmer security of their nation’s peace, in the advancing freedom and happiness of the world.

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1. For, rejoice my hearers, that these great interests— the interests, I mean, of human freedom and happiness, are precious in the sight of God, who loveth the souls he hath made, and forsaketh not the work of his hands. It becomes us to trust, that however for a time they may seem to be forgotten, they are safe in his keeping, and by means, ever at his control, they shall ultimately triumph. The Lord sitteth on high; and in serene and unchangeable majesty directeth all. Though the floods lift up their voice, he is mightier than they. As he stilleth the noise of their waves, so can he still the tumult of the people. And when either the kings of the earth set themselves together, or the people imagine vain things, he can frustrate their counsels and make their diviners mad. He declares himself the avenger of the oppressed, and has sent his Son in the spirit, which is liberty, and with the truth, which sanctities and makes free, for the redemption of the world. Be wise, therefore, 0 ye kings; be instructed, ye judges of the earth. For though ye be called gods, ye shall die like men, and fall, ye princes, like any one of the people. And though ye boast, as did the proud monarch of Chaldea, "I will ascend above the heights of the clouds; I will exalt my throne above the stars of God ;" yet shall ye be brought low to the ground, and they that see you, shall narrowly look upon you, because ye have destroyed your land, and because ye have slain your people. Such, my hearers, are the threatenings denounced; and such also, when these are neglected, are the punishments inflicted upon the oppressors of mankind.

2. But, in the second place, we must remark—and the passing history of these times, affords a melancholy illustration

[ 11 ]

of the observation—how inefficacious may prove the most solemn warnings, and even the severest judgments, of themselves, to teach wisdom. We see, my brethren, that we are in danger of ascribing too much to adversity, when we speak of it as invariably bringing instruction. It comports not with the moral government of God to compel men to be wise; and there are minds so perverse, that they refuse to be instructed. Observation and experience attest, that adversity, like prosperity, may harden the heart, and corrupt the whole man; making him rebellious to his God, and hateful to his fellow-creatures. "Wherefore," says the wise man, "is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it ?" And again "though thou shouldest bray a fool in a mortar among wheat with a pestle, yet wil1 not his foolishness depart from him." Examples are not wanting—the events of the present day, I repeat, supply them,—that the most solemn instructions, the most awful threatenings, the severest personal calamities may totally fail of their designed effect. It might indeed have been expected, that the unfortunate monarch of France, who, in his own person, is at this moment exhibiting to the world a memorable illustration of the truths I am uttering, would have been admonished by the past calamities of his house and of his own; by a brother, dragged from his throne to the scaffold by an infuriated and barbarous people; by the expulsion of his whole family from the palaces and the possessions of their fathers, their once fair inheritance; by poverty and exile, amidst strangers, in foreign lands, dependants for sustenance and protection, and even life itself, on the charity of princes, and of

[ 12 ]

nations, once their enemies; their own kingdom, meanwhile, laid desolate, distracted by civil discord, and drenched in blood. These were the hard lessons, which it pleased heaven to appoint for his instruction; this the school of adversity, in which he was trained; and if sufferings could teach wisdom, then had the monarch of France been wise. He might still have possessed the throne of’ his fathers; and he and his house have gone down to their graves in peace. "But surely," to adopt the words of the Prophet, "these princes of Zoan have become fools," and the counsel ‘of their wise counsellors is brutish and the Lord bath mingled a perverse spirit in the midst of them; and they shall be afraid and fear, because of the shaking of the hand of the Lord, which he shaketh over them;" and because of the word, which hath gone forth against them, Yea, they shall not be planted; yea, they shall not be sown; their stock shall not take root in the earth; for he shall blow upon them and they shall wither."

In truth, my brethren, when we survey the history of nations and endeavor to collect the lessons of wisdom, it is adapted to teach, the conviction is almost forced upon us, that misfortune has no tendency to teach princes wisdom. We would not hastily deduce a general inference from a few insulated facts, but are we not left to infer, that there is something in the possession of hereditary power, not only to swell the heart, and to lift a man in vain imaginations above his fellows, but to blind the understanding, and to make him insensible to the monitions of Providence? Accordingly, in those memorable instances, which the annals of England and of France present of restoration to the throne after banishment and

[ 13 ]

exile, who may not remark, how little did the restored monarchs profit by the calamities of their house. There is a remarkable analogy in this view, obvious to every attentive reader of history, and lately exhibited with eloquence and truth in the hearing of some of us.

There is an analogy, I say, well worthy of your consideration, between the history of Charles II, the restored monarch of England, and of his brother, James II,—and that of Louis XVIII, the restored king of France, and of his unfortunate successor Charles X—at this very moment, the victim of his own folly, and an exile from the kingdom, the sceptre of which has just been wrested from his hands. Glance for a moment at the history, and you will find in both a signal illustration of the sentiment, which I almost borrow from the lips of the distinguished statesman,* to whom I have adverted.

Charles the First, and Louis the Sixteenth—with many virtues and much in their personal qualities, as in their deplorable fate, to command the sympathy of mankind, were brought, to the block; their lives made a sacrifice to their oppressed and struggling people. Charles the Second, and Louis the Eighteenth, after years of exile, restored each to the throne of his kingdom, when their subjects had been exhausted by civil wars, by alternate anarchy and oppression, were both indeed permitted to live out their days; but in the wild recklessness and profligacy of the former, in the stupid adherence to obsolete notions of prerogative in the latter, who does not perceive of these princes how little they had learnt by their sufferings; and that through the whole course of their reign,

*Hon. Daniel Webster, in a speech on the day of the Centennial celebration.

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they were but laying anew the foundations for the repeated disasters of their house. So that though they saw it not, the successor of each, James the Second of England, and, as at this day, Charles the Tenth, should again be banished from his kingdom, and his name become a proverb and a bye-word to the nations.

3. This resemblance, at which we have only glanced, might be found, did the time allow me to

pursue it, not less instructive, than it is exact. But, on the other hand, let us rejoice, my brethren, that the lessons which princes have failed to improve, have not been lost upon their subjects. In the singular moderation, with which the people of France, under the guidance of that venerable and illustrious chief, our nation’s friend, and the friend of mankind, whom God has graciously preserved to hoary age, in the freshness of his virtue and strength, as the minister, it would seem, of his beneficent purposes ;—in the wonderful moderation, with which they are seeking the redress of their wrongs and the establishment of an equal government, we trace not only the general improvement, which they have shared with the rest of Europe in all that pertains to the interests of man, but specially the benefit of the instructions, which were forced upon them by their own revolution. Even the horrors of that period will not have been in vain, if they have taught that nation wisdom. It will have been purchased indeed at a costly sacrifice; but probably nothing less than the rivers of blood, that were poured out, the treasure expended, and the unexampled misery endured, in that day of darkness and crime, could have purified or enlightened them. To what but to the warnings of past experience, the bitter recollections

[ 15 ]

of former sufferings, combined with the advancing knowledge of the age, is this astonishing moderation to be ascribed? What a contrast, my brethren, does it present, to the lawless passions, the ungovernable fury, the savage cruelties and devastations of only thirty years since! And how is God teaching us, that he can make even such wrath of man to praise him, by converting it into a ministry of a nation’s reformation. Let us devoutly admire and adore it as his gift. It comes from that spirit of the Lord, which, wherever it dwells, gives liberty. We may welcome its presence with that people as the earnest of their success. And let us pray for them, and for the cause of freedom throughout the world, that in the same spirit, in which they have commenced, they may accomplish the glorious work: and that the counsels of the wise and the valiant, and the good among them, may be blest to the establishment of a free constitution, to the security of their rights, to their growing virtue and prosperity as a people.

4. Nor may we doubt, my brethren, of the favorable influence of these events on the cause of pure and undeflled religion. Already are there indications, which authorize the belief, that these struggles for civil freedom shall issue well for the advancement of religious freedom. For there is an intimate, nay, an inseparable connexion between them. Whatever releases men from the despotism of kings, releases also from the still worse dominion of priests. Superstition, usurpation over conscience, and the various forms of corruption in the church are all, as history instructs us, in natural alliance with tyranny in the state. And whenever men are brought to see clearly, and

[ 16 ]

to assert boldly their rights as citizens, they will not fail to understand; and, understanding, will maintain the liberty with which the gospel makes them free. May it please God to bestow this blessing on the nation of France!

5. But whatever may be the issue of passing events, let us rejoice, my hearers, that neither the wisdom or the folly, the judgment or the perverseness of man shall defeat the counsels of God. Whatever men may intend or execute—(and here let me speak in the words of a devout observer of God’s Providence, and of a patient sufferer under the persecutions of his countrymen)—" whatever too, men may fail to execute, all their designs and all their actions are subject to the secret influence and guidance of one, who is necessarily the best judge of what will most promote his own excellent purposes. I rejoice in the belief, that the whole human race are under the same wholesome discipline, and that they will all ultimately derive the most valuable advantages from it, though in different degrees, in different ways, and at different periods; that even the persecutors are only giving the precedence to the persecuted, and advancing them to a much higher degree of perfection and happiness. And that they themselves, for the same benevolent purposes, must undergo a severer discipline, than that which they are the means of administering to others."

"With this persuasion," as concludes this excellent writer, comforting his friend under similar calamities to those, which he had himself endured, "with this persuasion, we cannot but regard every being and every thing in a favorable light. Every person, with whom we have any connexion is a friend; and every event of life is a benefit;

[ 17 ]

while God is equally the father and the friend of the whole creation.~~*

Let us enter, my brethren, into the intent, that we may enjoy the benefit of these ennobling views. They are necessary to instruct or to console us under every aspect of our affairs; whether in our private interests, or in any sympathies we may feel in public and distant events. More especially in our personal relations, amidst the joys or sorrows of our lot, when the secret of the Most High is upon our habitation, and we are walking in the light of his countenance, or when his rod of chastisement is upon us, in all time of our prosperity or our straits; when we rejoice in the gladness of our nation, or with the weeping Israelites are called to sing of judgment, as in a strange land; let it be our firm conviction and tour heartfelt joy, that the Lord God Omnipotent reigneth; that wisdom and might are his; and that, agreeably to that glorious assurance by his Son, all things shall work together for good to them that love Him. In this confidence, my brethren, and with reference to those great events, which are passing before us, we may join in the worship of the saints, who, in beholding the completion of the divine counsels in the earth, sang the song of Moses and the Lamb, "Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints. Who shall not fear thee, 0 Lord, and glorify thy name, for thou only art holy? All nations shall come and worship before thee; for thy judgments are made manifest."

*Priestley’s letter to Dr. John Jebb.

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And, lastly, when we perceive, how earnestly the blessings, of which I have spoken—civil freedom and equal government—have been sought by others; by what labors, sacrifices, and sufferings, they have been purchased, let us learn for ourselves to value them as they deserve. "With a great sum," at the hazard of life and all that makes life desirable, do the people of France— as did our Fathers before them, as will ere long the oppressed nations around them—seek these blessings. But we of this favored land may say with the Apostle, "We were free born." Bless God, my hearers, that we sit under our own vines and fig-trees, having none to molest or to make afraid. What has been so long denied to others, is by us freely enjoyed. Brethren, we have been called to liberty. Let us not use our liberty for a cloak of licentiousness, but as servants of God. And let our prayers ascend, as becomes us, to the Ruler of nations and the God of peace, that he would grant, as to us, so also to all men, that being delivered out of the hand of their enemies, they may serve him without fear, in holiness and righteousness all their days; that the rulers of the world may stand in awe of his majesty, and reverence the rights of their people; that the peaceful reign of Christ may be established in all hearts and in all lands; that so truth may spring out of the earth, and righteousness may look down from heaven.

THE

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1832.

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[ 1832 ] REVIVALS OF RELIGION. 122

HISTORY OF

FROM THE SETTLEMENT OF THE COUNTRY TO THE PRESENT TIME.

A REVIVAL of religion is the manifestation, in a community, of an unusual interest on the subject of religion; or it is a period, when the concerns of the soul become, to a greater or less extent, prominent objects of attention. From the earliest records of Jewish national history, to the present day there have been times of extraordinary moral reformation. It is a fact as indisputable as any other in the records of the human race. Communities of men have been refined, transformed, spiritualized. To deny this, is to reject the repeated, unequivocal, unimpeached testimony of a great multitude of witnesses.

The inhabitants of this country, particularly, ought to be the last to he sceptical on this point. Nearly all the original settlers of New England were pious men. As communities, they were pervaded by a religious influence. It was their great object, in leaving their native land , not so much to promote individual Christianity, as it was to form societies of Christians. They could have maintained silent, personal communion with their Heavenly Father, in Lincoln-shire, or in Holland, as some of the recluses did in the monasteries of the middle ages. But this was not their purpose. They wished for a diffusive, all pervading Christianity. They looked upon religion not only as a concern between man and his Redeemer, but as a matter in which society at large ought to be deeply interested. Hence we might expect, what we find to be the fact, purified and spiritual communities—righteousness exalting and beautifying whole towns and colonies—men dwelling together in peace because they dwelt together in the fear of God, and in the love of the Saviour. Revivals of religion are not new events in the history of this country. They were not new in the days of Whitefield and Edwards. Our earliest progenitors witnessed these years of the right hand of the Most High. The Indian wilderness was made a fruitful place, and the desert as a garden of the Lord.

It is proposed in this, and in some subsequent numbers of our work, to review the religious history of this country somewhat in detail, to trace the progress of vital Christianity, to collect and arrange all the important facts which have reference to special periods of religious attention, in short, so far as our materials and the limited nature of our publication will allow, to write the history of REVIVALS OF RELIGION. In doing this it will be the purpose of the writer to show the causes of them, the reasons of their decline, the characters of the instruments by whom they were conducted, and their immediate and ultimate results, so far as the light of history may reveal them.

We shall collect our facts, and dispose of our remarks under the following distinct divisions:

PERIOD I. From the settlement of Virginia in 1607, to 1662; a period of Fifty five years.

These were the days of primitive and golden piety. These were the days of the Joshuas, and of the elders who outlived them. Then there was pre-eminently one Lord, one faith, and one baptism. The civil rulers, especially of New England, were "as the light of the morning, when the sun riseth, as a morning

[ 1832 ] HISTORY OF THE FIRST PERIOD. 123

without clouds." The pastors fed the people with wisdom, and with understanding. Righteousness was the stability of those times.

PERIOD II. From 1662 to 1720; a period of Fitly-eight years.

Owing to various causes, this was a season of great decline in vital Christianity. There were some partial revivals of religion, but there was but little of that all pervading piety, which characterized the first generation. The light of holiness grew feeble and faint. The general interests of morality also suffered a corresponding degeneracy.

PERIOD III. From 1720 to 1750; thirty years.

This period was marked by great and powerful revivals of religion, which extended over nearly all New England, and into some portions of New York, New Jersey, and other States. It embraces a variety of interesting events. It, indeed, teaches most important and striking lessons in regard to the whole economy of the kingdom of grace.

PERIOD IV. From 1750 to 1790; forty years.

A time of signal and melancholy declension. The public mind was engrossed and enchained by the French war, by the causes, progress, and results of the revolutionary struggle, and by the establishment of a new form of government.

PERIOD V. From 1790 to the present time.

During the whole of this period, with very short intermissions, the churches, in all parts of the country, have experienced the reviving influences of the Holy Spirit. A new era of light and grace has commenced. New causes, and new results are witnessed. Efforts for the universal diffusion of Christianity have produced a powerful reaction at home. Some of the principal hindrances to the thorough and permanent conversion of man have been removed. A greut amountof talent and learning has been consecrated by the grace of God. Our principal difficulty, in this period, will be to makea proper selection and arrangement, where the materials are so rich and abundant.

We now proceed to the consideration of the

FIRST PERIOD, or the time included from the settlement of the Colonies, to the year 1662.

Our notices of the actual state of vital Christianity in this period, must be desultory and incidental. Much of the evidence of the flourishing condition of the churches is indirect or inferential. No faithful, and accurate chronologist, like Prince, or Holmes, has transmitted to us records of the religious history of those times. We have carefully examined the principal sources of information within our reach, and we will proceed to give the result of our inquiries. [Footnote: * The following list. comprises our principal authorities. Governor Winthrop’s, Journal edited by Savage; Prince’s (Thomas, Jun.) Christian history, Boston, 1744; Collections of the Massachusetts and New Hampshire Historical Societies; Morton’s New England’s Memorial, edited by Judge Davis; Prince’s New England Chronology; several volumes of Tracts collected by Prince, and now deposited in the Library of the Massachusetts Historical Society; Holmes’s Annals; Mather’s Magnolia; Maynew’s Indian Converts; Gookin’s Historical Collections; Snow’s History of Boston ; Emerson’s, History of First Church; Wisner’n History of Old South Church; Trumbull’s history; Hutchinson, &c. &c. ]

On the 13th of May, 1607, one hundred emigrants made the first permanent English settlement in the United States, on the north side of Powhatan, or James river, in Virginia. In honor of James I., the settlement was named Jamestown. In 1619, we find the following record: "The king of England having formerly issued his letters to the several bishops of the kingdom, for collecting money, to erect a College in Virginia, for the education of Indian children, nearly £1,500 had been already paid toward this benevolent and pious design, and Henrico had been selected as a suitable place for the seminary. The Virginia Company, on the recommendation of Sir Edwin Sandys, its treasurer, now granted 10,000 acres of land, to be laid off for the University at Henrico." "The first design," says Anderson, "was to erect and build a College in Virginia, for the training up and educating infidel children in the true knowledge of God."

[ 1832 ] FIRST CHURCHES ESTABLISHED. 124

Another object was to found a seminary for the education of the English. Most of the original settlers of Virginia were Episcopalians. It does not appear that the promotion of religion was a prominent object of attention, for many years. In 1620, there were but five ministers in Virginia; and eleven boroughs erected into eleven parishes.

On the 22d of December, 1620, (corresponding to the 11th of December, old style,) the foundation of Plymouth, the first English town, built in New England, was laid. Nineteen families, in all 101 persons, composed the infant settlement. A great mortality, that commenced among the people, swept off half of their number, within the first three months, leaving scarcely fifty persons remaining. The dead were buried on the bank, at a little distance from the rock where the fathers landed; and lest the Indians should take advantage of the weak and wretched state of the English, the graves were levelled and sown for the purpose of concealment.[ Footnote: Holmes, i. 168. ] Mr. William Brewster was the minister of the first settlers. He had been ruling elder of the congregation at Leyden, of which Mr. John Robinson was the pastor. The emigrants, and their brethren remaining in Holland, were to continue to be one church, and to receive each other to Christian communion, without a formal dismission or testimonial. In the middle of July, 1621, as there had been no rain since the third week in May, the colonists "set apart a solemn day of humiliation, to seek the Lord by humble and fervent prayer in this great distress." In the evening of the day of the fast, "there were such sweet and gentle showers, as gave them cause of rejoicing and blessing God." [ Footnote: Morton, p. 99.] The religious exercises, on this occasion, continued eight or nine hours. A day of joyful thanksgiving was soon after observed.

In the early part of the year 1628, John Endicot, with a few people, were sent over by a company, which had been formed in London, and commenced a settlement at Naumkeag, which they called Salem [ As early as 1626, a few people from Plymouth commenced a settlement on Naumkeag river. ] A church was formed at Salem, on the 6th of August, 1629. Thirty persons accepted a confession of faith and church covenant, which had been drawn up by Mr. Francis Higginson, who had been chosen teacher of the church. Mr. Samuel Skelton was the pastor.

In the summer of 1680, a fleet of fourteen sail, having on board Gov. John Winthrop, Deputy Gov. Thomas Dudley, with about 840 passengers, arrived in Charles river. A part of the company coming before the rest, ascended Charles river to Watertown, or the "well watered place," landed their goods, and in a few days, proceeded to Matapan, afterwards Dorchester. Here was established the second church in the colony, in June, 1630. The Dorchester settlers were embodied into a church before they left home. John Maverick, and John Warham, were the ministers.

The great body of the emigrants had landed at Charlestown. On the 30th of July, a day of solemn prayer and fasting was observed, when the foundation was laid of the first church in Boston, and the third in tile colony. Mr. John Wilson was chosen teacher, and Mr. Increase Nowel ruling elder. Probably sixty-four men, and half as many women, signed the covenant. Their first meeting-place was under the shade of a large tree. The settlers soon began to remove to the peninsula. In a little time, public worship was celebrated on both sides of the river. At length the church took its station altogether in Trimontane, which was soon after called Boston.

On the same day, July 30th, the settlers who had fixed their residence at the "pleasant spot which has since been called Watertown," set apart a day for solemn fasting and prayer, and entered into a covenant. It was signed by Sir Richard Saltonstall, at the head of forty names. Rev. George Phillips was the pastor. The church in Roxbury was formed in July, 1632. One in Lynn about the same time, being the sixth in the colony. On the 11th of October, those members of the first church, who belonged to Charlestown, finding it troublesome to worship in Boston, were peaceably dismissed from their relation to the church, and were formed into a new church and society, constituting the

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seventh in the colony. They were thirty-three in number. Rev. Thomas James was chosen pastor. [ Footnote; According to a note in Savage’s Winthrop, the churches were formed in the following order, seven already named. 8. Cambridge Oct. 11 1633, 9, Ipwich, 1634; 10, Newbury, 1635; 11, Weymouth, July 1635; 12, Hingham, Sept. 1635; 13, Concord, July 5, 1636; 14, Dedham, Nov. 8, 1638; 15, Quincy, Sept. 17, 1639; Rowley, Dec. 3, 1639; 17, Salibury; 18, Sudbury, August, 1640; 19, Glouchester, 1642; 20, Woburn, Aug, 24, 1642; 21, Hall, July, 1644; 22, Wenham, Oct. 8, 1644; 23, Havehill, and 24, Andover, Oct. 1645; 25, Reading, Nov. 5, 1645; 26, Manchester; 27, Malden; 28, Boston 2d; June 5, 1650. ]

On the 10th of October, 1633, the Rev. John Cotton was established teacher of the church in Boston, in connection with Mr. Wilson as pastor. He exerted a great and most beneficial influence over the whole colony. His labors, soon after he came to Boston, were more effectual than those of any minister of the country. He was the means of exciting great attention to religious subjects, and some of the most profligate individuals were brought to renounce their iniquities. His sermons were simple and plain. His Christian character amiable and interesting. Gov. Winthrop, in his journal of’ December, 1633, has the following sentence. "It pleased the Lord to give special testimony of his presence in the church of Boston, after Mr. Cotton was called to office there. More were converted and added to that church, than to all the other churches in the bay. Divers profane and notorious evil persons came and confessed their sins, and were comfortably received into the bosom of the church. Yea, the Lord gave witness to the exercise of prophecy, so as thereby some were converted, and others greatly edified. Also, the Lord pleased greatly to bless the practice of discipline, wherein he gave the pastor, Mr. Wilson, a singular gift, to the great benefit of the church." Two or three months after, we find the following record, which Mr. Savage supposes to refer to Stephen Winthrop, a son of the governor.

"Among other testimonies of the Lord’s gracious presence with his own ordinances, there was a youth of fourteen years of ago (being the son of one of the magistrates) so wrought upon by the ministry of the word, as, for divers months, he was held under such affliction of mind, as he could not be brought to apprehend any comfort in God, being much humbled and broken for his sins (though he had been a dutiful child, and not given up to the lusts of youth,) and especially for his blasphemous and wicked thoughts, whereby Satan buffeted him so as he went mourning and languishing daily ; yet, attending to the means, and not giving over prayer, and seeking counsel, &c., he came at length to be freed from his temptations, and to find comfort in God’s promises, and so, being received into the congregation, upon good proof of his understanding in the things of God, he went on cheerfully, in a Christian course, falling daily to labor as a servant, and as a younger brother of his did, who was no whit short of him, in the knowledge of God’s will, though his youth kept him from daring to offer himself to the congregation." This last mentioned son was probably Deane Winthrop, born March, 1622—3.

The following fact,, strikingly shows the orthodoxy of our fathers. A greater part of the church in Dorchester having removed to Connecticut, the remainder desired the approbation of the churches and magistrates, in a design to found a new church. But upon examination, it was judged best not to comply, at that time, with the wishes of the Dorchester people, for the following reasons.

I. With two exceptions, (Mr. Mather and one other person,) the applicants did not appear to hate sin, because it was filthy, but only left it, because it was hurtful.

2. That, by reason of this, they had never truly closed with Christ, or rather Christ with them, but had made use of him only to help the imperfection of their sanctification and duties.

3. They expected to believe by some power of their own, and not only and wholly from Christ. [Footnote: Winthrop, i. 184. ] In 1622, an individual came from Virginia, with letters from many well-disposed people there, "bewailing their sad condition for want of the means of salvation, and earnestly entreating a supply of faithful ministers, whom, upon experience of their gifts and godliness, they might call to office." After setting apart a day for prayer, it was agreed that Mr. Phillips of Watertown, Mr. Tompson of Braintree, and Mr. Miller of Rowley, could best be spared, as the churches in those towns had each of them two ministers. Mr. Miller did not accept the call. Mr. Knolles, a fellow-elder of Mr. Phillips, went in his place, in company with Mr. Tompson. "The main

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argument," says Winthrop, "which prevailed with the churches to dismiss them to that work, and with the court to allow and further it, was the advancement of the kingdom of Christ in those parts, and the confidence they had in the promise, that whosoever shall part with father, &c. We were so far from fearing any loss by parting with such desirable men, as we looked at them as seed sown, which would bring us in a plentiful harvest, and we accounted it no small honor that God put upon his poor churches hero, that other parts of the world should seek to us for help, in this kind." [* Footnote: Winthrop, ii. 78. ]

Messrs. Tompson and Knolles "found very loving and liberal entertainment in Virginia, and were bestowed, in several places, not by the governor, but by some well-disposed people, who desired their company." In the following spring, Mr. Knolles returned to Boston, with letters, which were read at the public lecture, whereby it appeared that God had greatly blessed their ministry in Virginia. When they were silenced from public preaching because they would not conform to the established church, the people resorted to them in private houses.

It was a signal advantage to the cause of vital religion in this country, that the church at Cambridge had such a minister as THOMAS SHEPARD. While a member of the University of Cambridge, England, after a season of deep distress, he became a humble disciple of Jesus Christ. He was the Baxter of New England, radiant in holiness. It was on account of the energy and searching character of his preaching, and his skill in detecting errors, that when the foundation of a college was to be laid, Cambridge, rather than any other place, was fixed upon. Of his flock at Cambridge, his successor, Mr. Mitchell, gives the following character. "They were a gracious, savoury—spirited people, principled by Mr. Shepard, liking an humbling, mourning, heart-breaking ministry and spirit; living in religion, praying men and women." The eminent preachers who were trained at Cambridge, were greatly indebted to Mr. Sheperd. His words came with power to the heart, and his example was a constant reproof to sin. Mitchell, the holy, and meek, and heavenly Mitchell, was scarcely inferior to his predecessor. Of Rev. George Phillips it is said, "About fourteen years continued he in his ministry in Watertown; in which time his ministry was blessed, for the conversion of many unto God, and for the confirmation and edification of many who were converted."

The Rev. Thomas Prince, in a sermon preached by him before the General Assembly of the province, in May, 1730, has the following sentence:— "It must be here observed, that though the generality both of the first leaders, heads of families, and freemen, were persons of noted piety; yet there were great numbers, not only of the younger sort, both of children and servants, but also of elder, of every age, who came over, both in the year 1630, and the ten following years, that came hither only under the common impressions of a pious ministry or education, or the religious influence of their friends, or heads of families they belonged to; and who were therefore fit materials for the numerous conversions which quickly followed, under the lively, searching, and awakening preaching of the primitive ministers." "The Spirit from on high was poured upon them, and the wilderness became a fruitful field. In twenty-seven years from the first plantation, there were forty-three churches in joint communion with one another. And in twenty-seven years more, there appear above fourscore English churches of Christ, composed only of known, pious, and faithful professors, dispersed through the wilderness; viz, twelve or thirteen in Plymouth colony, forty-seven in Massachusetts colony and province of New Hampshire, nineteen in Connecticut, three in Long Island, and one at Martha’s Vineyard.". [ Footnote: Christian history, pp. 63,64. ] 1659, Mr. John Norton, the successor of Mr. Cotton, in the first church in Boston, thus wrote. "It concerneth New England always to remember that originally they are a plantation religious, not a plantation of trade. The profession of the purity of doctrine, worship, and discipline, is written upon her forehead." [ Footnote: lb. p. 66. ]

The following passages are from a Tract published by Captain Roger Clap, who came with Warham and Maverick, in 1630, and settled in Dorchester.

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Then in those days did God manifest his presence among us, in converting many souls, in gathering his dear ones into church fellowship each with other, by solemn covenants; wherein they gave up themselves and their seed to the Lord. The Lord Jesus Christ was so plainly held out in the preaching of the gospel unto poor lost sinners, and the absolute necessity of thc new birth, and God’s Holy Spirit, in those days was pleased to accompany the word with such efficacy upon the hearts of many, that our hearts were taken off off Old England, and set upon heaven. The discourse not only of the aged, but of the youth, also, was not, How shall we go to England, but how shall we go to heaven? Have I true grace wrought in my heart? Have I Christ or no? Oh how did men and women, young and old, pray for grace, beg for Christ, in those days; and it was not in vain. Many were converted, and others established in believing. Many joined unto the several churches where they lived, confessing their faith publicly, and showing before all the assembly their experiences of the workings of God’s Spirit in their hearts to bring them to Christ; which many hearers found very much good by, to help them to try their own hearts, and to consider how it was with them; whether any work of God’s Spirit was wrought in their hearts or no? Oh the many tears that have been shed in Dorchester meeting-house, at such times, both by those that have declared God’s work on their souls, and also by those that heard them. In those days God, even our own God, did bless New England." [Footnote: Christian History, pp. 71,72 ]

In 1678, the venerable Increase Mather thus writes. "Prayer is needful on this account, in that conversions are become rare in this age of the world. They that have their thoughts exercised in discerning things of this nature, have sad apprehensions in reference to this matter; that the work of conversion hath been at a great stand in the world. In the last age, in the days of’our fathers, in other parts of the world, scarce a sermon preached, but some evidently converted, and sometimes hundreds in a sermon. [Footnote: Doubtless Dr. Mather refers to Scotland in this sentence.] Which of us can say, we have seen the like. Clear, sound conversions are not frequent in some congregations." Again, in 1702, Dr. Mather says, that "the life and power of godliness has been the singular glory of New England. The generality of the first planters, were men eminent for godliness. Time was, when these churches were beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners. What a glorious presence of Christ was there in all his ordinances. Many were converted and willingly declared what God had done for their souls; and there were added to the churches daily, of such as should be saved." [ Footnote: Christian History, passim.]

Mr. Prince, in a manuscript sermon, has the following remark concerning Mr. Shepard, of Cambridge. "1 was told when a youth, by elderly people, that he scarce ever preached a sermon, but some or other of his congregation were struck with great distress of soul, and cried out aloud in agony, What shall I do to be saved? Though his voice was low, yet so searching was his preaching, and so great a power attending, as an hypocrite could not easily bear it, and it seemed almost irresistible." The same effect was often visible alter the preaching of Mr. Mitchell. It is stated, that it was a common question for those who were detained at home, to put to their friends, who had attended meeting, Whether anybody appeared to be wrought upon to-day?"

In 1650, the number of churches in New England, was fifty-eight, and the number of communicants, 7,750. [ Footnote: Emerson’s History of the First Church, p. 81. ] On the 23d of December, 1652, died the Rev. John Cotton, at the age of 67. During his ministry, from 1634 to 1652, there were received into the first church, 306 men, and 343 women, in all, 649.

In closing our notices of the history of the first period, it may be proper to exhibit some of the CAUSES of the flourishing state of vital piety among the primitive settlers. While the Holy Spirit was signally manifest, with, his converting and sanctifying grace, many causes conspired to invite and prolong his life-giving presence. The soil, on which the dews of Zion descended, was well prepared. The fathers united a deep feeling of dependence on God, with strenuous effort. They obeyed the whole of the inspired direction, Trust in the

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Lord and do good. Many circumstances, also, additional to their own efforts, combined in producing a state of society, the like of which, in all respects, has not been seen on earth.

1. They were descended from excellent families in England. It is a well known saying, uttered first, we believe, by William Stoughton, Governor of Massachusetts, in 1692, "God sifted a whole nation that he might send choice grain over into this wilderness." The family of Ames, who settled at Dedham, were descended from the celebrated Dr. William Ames, author of the Medulla Theologiae, and Professor at Rotterdam. Charles Chauncy, President of Harvard College, was descended from parents "in Hertfordshire, that were both honorable and religious." The parents, grand-parents, and great-grand-parents of Mr. John Fisk, of Chelmsford, "were eminent in zeal for the true religion." Three of his family had the honor of being persecuted by Mary. The father and mother of the celebrated Peter Hobart, of Hingham, "were persons eminent for their piety, and even from their youth feared God." Of John Sherman, assistant minister of Watertown, it is said, that he was born of godly and worthy parents. "While he was yet a child, their instructions, joined with the ministry of the famous Rogers, produced in him an early remembrance of his Creator." A great proportion, indeed, of the first settlers of New England, were children of" parents who had passed into the skies." This was doubtless one cause of the blessings which have descended on New England. God keepeth covenant and remembereth mercy.

2. The objects for which they came to this country were worthy and noble. In the statement of the reasons given by the emigrants from Leyden for their removal, is the following. "Fifthly and lastly, and which was not the least, a great hope and inward zeal they had of laying some good foundations, or at least to make some way thereunto for the propagating and advancement of the gospel of the kingdom of Jesus Christ in those remote parts of the world; yea, although they should be but as stepping atones unto others for the performance of so great a work. [Footnote: New England’s Memorial, p. 20.] Eliot and the Mayhews, Sergeant and Brainerd did not forget this. Mr. Clap, before quoted, thus expresses the objects which the original settlers had in view. "What a wondrous work of God was it, to stir up such worthies to undertake such a difficult work, as to remove themselves, their wives, and children, from their native country, and to leave their gallant situations there, to come into this wilderness, to set up the pure worship of God here." The venerable John Higginson, first of Guilford, Conn., afterwards of Salem, thus remarks in a sermon: "Let merchants and such as are increasing cent per cent remember this, let others that have come over since, at several times, understand this, that worldly gain was not the end and design of the people of New England, but RELIGION. And if any man among us make religion as twelve, and the world as thirteen, let such an one know that he has neither the spirit of a true New England-man, nor yet of a sincere Christian." [ Footnote: Christian History, p. 68. ]

3. In the attainment of their object, the fathers of New England made great sacrifices. As truly as any men who ever lived they brought themselves within the comprehension of the promise, that whosoever forsake houses, and lands, father and mother, for Christ’s sake, shall inherit an hundred fold. Gov. Winthrop had a fine estate, in England, of six or seven hundred per annum, which he sacrificed. He died a poor man. Several gifts were bestowed on his family by the legislature. Many others sacrificed what were considered, in those days, large estates. Isaac Johnson, "the father of Boston," was one of the richest men in the colony. As a proof of it, he limited his funeral expenses to £250. The people manifested their attachment to him by requesting that their bodies might be buried near his. The lady Arabella, his wife, was the daughter of the earl of Lincoln, and "came from a paradise of plenty, into a wilderness of wants."[ Footnote: See Judge Sorey’s Cent. Discourse.] Not a few of the ministers relinquished prospects of splendid preferment. John Norton had talents such as would have qualified him for a station in almost any department of life. He was offered a fellowship in the University of Cambridge. Peter Bulkly, of Concord, left in England "a good benefice,—and the estate of a gentleman."

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The sufferings which they endured were many and severe. In the winter of 1629-30, eighty persons, out of about three hundred in the colony, had died, and many of those that remained, were in a weak and sickly condition. When the Arbella arrived at Salem, on the 12th of June, there was not corn enough to have lasted above a fortnight, and all other provisions were very scarce. They had only three or four months to look out for convenient settlements. Being destitute of necessary accommodations, they dropped away, one after another. Before December, 200 of those who came with Winthrop, including a few who had died on the passage, were in their graves. Such a winter the settlers had never seen before. "The poorer sort," says Hutchinson, "were much exposed, lying in tents, and miserable hovels, and many died of the scurvy and other distempers. They were so short of provisions, that many were obliged to live on clams, muscles, and other shell-fish, with ground-nuts and acorns, instead of bread. One that come to the governor’s house, to complain of his sufferings, was prevented, being informed that even there the last batch was in the oven. Some instances are mentioned of great calmness and resignation in their distress. A good man, who had asked his neighbors to a dish of clams, after dinner, returned thanks to God, who had given to them to suck of the abundance of the seas, and of the treasures hid in the sands. [ Footnote: Hutchinson i. Pp. 27, 28]

4. The feelings of the emigrants towards their brethren, in England, and towards the members of the Established Church, were eminently kind and Christian.

One reason, why the congregation of Mr. Robinson, in Leyden, did not choose to remain in Holland, was, that "their posterity would, in a few generations, become Dutch, and so lose their interest in the English nation; they being rather desirous to enlarge his Majesty’s dominions, and to live under their natural prince." [Footnote: New England’s Memorial, p. 20.]

The following letter from Governor Winthrop, and others, written in April, 1630, just as they had embarked, is so fraught with pious and fraternal feeling, that we cannot forbear quoting it entire. It is written in a noble spirit

The humble request of his Majesty’s loyal subjects, the Governor and the Company late gone for New England; to the rest of their brethren in and of the Church of England.

Reverend Fathers and Brethren,—The genera! rumor of this solemn enter-prize, wherein ourselves with others, through the providence of the Almighty, are engaged, as it may spare us the labor of imparting our occasion unto you, so it gives us time more encouragement to strengthen ourselves by the procurement of the prayers amid blessings of the Lord’s faithful servants: for which end we are bold to have recourse unto you, as those whom God hath placed nearest his throne of mercy; which as it affords you the more opportunity, so it imposeth the greater bond upon you to intercede for his people in all their straits, we beseech you therefore by the mercies of’ the Lord Jesus, to consider us as your brethren, standing in very great need of your help, and earnestly imploring it. And howsoever your charity may have met with some occasion of discouragement, though the misreport of our intentions, or through the disaffection, or indiscretion, of some of us, or rather, amongst us: for we are not of those that dream of perfection in this world ; yet we desire you would be pleased to take notice of the principals, and body of our company, as those who esteem it our honor, to call the Church of England, from whence we rise, our dear mother, and cannot part from our native country, where she specially resideth, without much sadness of heart, and many tears in our eyes; ever acknowledging that such hope and part as we have obtained in the common salvation, we have re-

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ceived in her bosom, and sucked it from her breasts: we leave it not therefore, as loathing that milk wherewith we were nourished there, but blessing God for the parentage and education, as members of the same body shall always rejoice in her good, and unfeignedly grieve for any sorrow that shall ever betide her, and while we have breath, sincerely desire and endeavor the continuance and abundance of her welfare, with the enlargement of her bounds in the kingdom of Christ Jesus.

Be pleased, therefore, reverend fathers and brethren, to help forward this work now in hand; which, if it prosper, you shall be the more glorious, howsoever, your judgment is with the Lord, and your reward with your God. It is an usual and laudable exercise of your charity to commend to the prayers of your congregations, the necessities and straits of your private neighbors; do the like for a church springing out of your own bowels. We conceive much hope that this remembrance of us, if it be frequent and fervent, will be a most prosperous gale in our sails, and provide such a passage and welcome for us, from the God of the whole earth, as both we which shall find it., and yourselves, with the rest of our friends, who shall hear of it, shalt be much enlarged to bring in such daily returns of thanksgivings, as the specialties of his Providence and goodness may justly challenge at all our hands. You are not ignorant, that the Spirit of God stirred up the apostle Paul to make continual mention of the church of Philippi, (which was a colony from Rome,) let the same Spirit, we beseech you, put you in mind, that are the Lord’s remembrancers, to pray for us without ceasing, (who are a weak colony from yourselves,) making continual request for us to God in all your prayers.

What we intreat of you that are the ministers of God, that we also crave at the hands of all the rest of our brethren, that they would at no time forget us in their private solicitations at the throne of grace.

If any there be, who through want of clear intelligence of our course, or tenderness of affection towards us, cannot conceive so well of our way as we could desire, we would intreat such not to despise us, nor to desert us in their prayers and affections, but to consider rather, that they are so much the mere bound to express the bowels of their compassion towards us, remembering always that both nature and grace, doth ever bind us to relieve and rescue with our utmost and speediest power, such as are dear unto us, when we conceive them to be running uncomfortable hazards.

What goodness you shall extend to us in this or any other Christian kindness, we, your brethren in Christ Jesus, shall labor to repay in what duty we are or shall be able to perform, promising so far as God shall enable us, to give him no rest on your behalfs, wishing our heads and hearts may be as fountains of tears, for your everlasting welfare, when we shall be in our poor cottages in the wilderness, overshadowed with the spirit of supplication, through the manifold necessities and tribulations which may not altogether unexpectedly, nor, we hope, unprofitably befall us. And so commending you to the grace of God in Christ, we shall ever rest Your assured friends and brethren,

Jo. WINTHROP, Gov. ISAAC JOHNSON.
CHARLES FINES. THOS. DUDLEY.
GEORGE PHILLIPS. WILLIAM CODDINGTON.

RICH. SALTONSTALL.

[ Footnote: There is scarcely one of the settlers of New England, who is so worthy of love and veneration, as Gov. Winthrop. He was generous, kind, true-hearted, in an eminent degree. The description of a good man, in the 156^th Psalm, would apply to him admirally. In the Appendix to his Journal, vol. I. There is a large number of his letters, principally to his wife. They show great delicacy, parity, and tenderness of feeling towards " the loved and the left behind." , and a spirit of entire and sweet resignation to the will of God. We cannot refrain from quoting his record of her death. " in this sickness, the governor’s wife, daughter of Sir John Tindal, Knight, left this world for a better, being about 50 years of age; a woman of singular virtue, prudence, modesty, and piety; and especially beloved and honored of all the country."]

5. Another cause of the flourishing state of vital piety among the first settlers was their morality. They furnished a most striking example of the tendency and effect of the doctrines of the cross. They relied wholly on a gratuitous and purchased salvation. They renounced, with abhorrence, all idea of the merit of human works. Yet they were not antinomian. They believed, with Pres. Chauncy, that "Christians, notwithstanding the forgiveness of their sins, ought often to renew all the expressions of repentance for their sins, and still to be fervent and instant in prayer for pardon." While they magnified the grace of the gospel, they maintained the dignity and everlasting obligation of the law. In nothing were they more exemplary than in the observance of the Sabbath. Of Eliot, the Indian

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apostle, it is said, "That the sun did not set the evening before the Sabbath, till he had begun hi~ preparation for it; and when the Lord’s day came, you might have seen John in the spirit. The Sabbath day was a type, a taste of heaven to him." In 1646, three Frenchmen spent a Sabbath in Boston. "The Lord’s day they were here," says Winthrop, "the governor acquainting them with our manner, that all men either come to our public meetings, or keep themselves quiet in their houses, and finding that the place where they lodged, would not be convenient for them that day, invited them home to his house, where they continued private all that day till sunset, and made use of such books, Latin and French, as he had, and the liberty of a private walk in his garden, and so gave no offence." In a company of emigrants, who came from England, in 1637, was an individual who was "examined about his going to divert himself with hook and line on the Lord’s day. He protested that he did not know when the Lord’s day was; he thought every day was a Sabbath day; for, he said, they did nothing but pray and preach all the week long." Dr. Increase Mather, in the preface to his sermons on early piety, printed in Boston, in 1721, says, "There was a famous man that preached before one of the greatest assemblies that ever was preached unto, seventy years ago; and he told them, I have lived in a country, seven years, and all that time I never heard one profane oath, and all that time, I did never see a man drunk, in that land. Where was that country? It was New England." in 1641, Gov. Winthrop makes the following entry in his journal. "A great training in Boston two days. About 1,200 were exercised in most sorts of land-service ; yet it was observed that there was no man drunk, though there was plenty of wine and strong beer in town, not an oath sworn, no quarrel, nor any hurt done." In another place, the following record is inserted. "The deputy granted license to Andrews, of Ipswich, to sell wine, by retail, for six months, provided he did not wittingly sell to such as were likely to abuse it by drunkenness." It is stated by one of the annalists of those times, that servants and vagrants were the authors of most of the open crimes, which were committed. Some individuals, who found the moral atmosphere too pure, and religion too prominent, returned in disgust to England, and there exerted their influence to the prejudice of the colonists.

6. Another circumstance, which exerted a favorable influence on piety, was the remarkable freedom from bigotry and intolerance which prevailed. It is asserting nothing but what is susceptible of the fullest proof, that the early settlers of New England were in advance of all other communities on earth, in freedom from a spirit of exclusiveness and bigotry. John Robinson has the following passage in a letter to that portion of his flock, which sailed for the New world. "If God reveal anything to you, by any other instrument of his, be as ready to receive it, as ever you were to receive any truth by my ministry; for I am very persuaded—I am very confident, that the Lord has more truth yet to break forth out of his holy word. For my part, I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go, at present, no further than the instruments of their reformation. They cannot be drawn beyond what Luther saw. Whatever part of his will our good God has revealed to Calvin, they will rather die than embrace it. And the Calvinists, you see, stick fast where they were left, by that great man of God, who yet saw not all things." Many of the emigrants acted in accordance with this advice of the excellent Robinson. Thomas Walley, a venerable minister of Barnstable, uttered on an important occasion, these memorable sentences. "It would not consist with our profession of love to Christ or saints, to trouble those that peaceably differ from the generality of God’s people in lesser things; those that are like to live in heaven with us at last, we should endeavor they might live peaceably with us here. A well founded toleration were very desirable in all Christian commonwealths, that there may be no just occasion for any to complain of cruelty or persecution; but it must be such toleration that God be not publicly blasphemed, nor idolatry practised." Governor Winthrop was a man of enlarged and liberal principles. When near death he expressed a wish that more moderation had been practised toward those who were termed "heretics." It is true that there were many things, which occurred in reference to Gorton, Mrs. Hutchchinson, Roger Williams, the Quakers,

[ 1832 ] SOUND DOCTRINAL VIEWS. 132

and others, which can be justified on no correct principle. The descendants of the pilgrims would gladly consign some pages of their history to oblivion. Their spirits were not entirely emancipated from the thraldom of the dark and persecuting ages. Still they acted from a stern sense of duty. They were determined to obey their conscience, though that conscience sometimes misled them. They hearkened to the precepts of Scripture, though they sometimes mistook their spirit, and misinterpreted their injunctions. They were far in advance of any of the communities of that generation in understanding the nature, and in acting according to the true design of civil and religious liberty. Before we administer to them unmitigated censure, we must recollect the intolerant spirit which reigned in England; we must remember that the excellent Matthew had punished witchcraft capitally; we must also consider that they came to this new world to find a sanctuary, where they could have a pure and holy community. Those ‘who came in to distract and pollute their societies, intentionally, or unintentionally, were regarded with unjustifiable, but not with unaccountable aversion. It is also to be observed that they had such clear views of the transcendent importance of personal religion, that they could hardly refrain from drawing men, by violence, from their destructive courses. Much of that which would be called bigotry, in these days, was a reasonable and a rational concern for the spiritual interests of amen. True Christian liberty not only allows a man to think as he pleases, but to use all proper ways to induce others to think as he does, or in other words, to make known his opinions. It is an undoubted fact that our forefathers were men of enlarged views, and of generous sentiments. They consulted, in a remarkable degree, for the interests of posterity. They lived for future ages, and for the human race. This trait in their characters had a very favorable effect on their piety, and on the prosperous state, generally, of vital godliness. Civil freedom operates most beneficially, and in a thousand ways, upon that freedom wherewith the Son of God makes his people free.

7. The doctrines, which were maintained, and which were preached, was one cause of the religious prosperity of the primitive churches. Our fathers were "in doctrine uncorrupt." They held forth the word of life in scriptural purity. The ministers were such as we should expect from the countrymen of Bates, Howe, Manton, Owen, and Baxter. The fall of man, his total alienation from God, the supreme Divinity of the Lord Jesus Christ, atonement by his sufferings and death, the necessity of regeneration by the influence of the Holy Spirit, the perseverance of believers in holiness, and their kindred truths and doctrines, were heartily embraced, and faithfully preached. Doubtless there were defects in their mode of presenting the doctrines of the gospel, which detracted from the weight and pungency of their preaching. Still the great truths of redemption were understood and proclaimed with singular earnestness, and fullness, and solemnity. The Bible was made the only standard of appeal. The reverence paid to that book was very great. We doubt if it has been exceeded among any class of Christians in any age of the church. A principal cause of the unjustifiable opposition to the Quakers, was the little esteem with which that sect was supposed to regard the Scriptures. The fathers were rooted and grounded in the faith. Conversions, in those days, were frequently the result, so far as human agency was concerned, of long continued, personal application to the truths of religion. Feeling flowed from contemplation. Anxiety of mind was caused by the clear apprehension of truth. They had but few books, and the Bible was the one great and inestimable treasure in every family. The books which they did possess were thoroughly read and digested. The ministrations of many of the preachers were characterised by great solemnity. This was doubtless owing to the spirit of prayer which they possessed in an uncommon degree. One of them was accustomed to say that a minister’s great work was prayer. Another used to spend the whole of Saturday afternoon, in imbuing, by earnest prayer to God, his own soul, with the sentiments of the discourses, which he was expecting to deliver on the following day. The holy Shepard said, on his dying bed, that he never preached a sermon but what cost him tears. "He wept in the studying of every sermon. Before he preached any sermon he got good by it himself. He always went up to the pulpit as if

[1832] RELIGIOUS EDUCATION OF CHILDREN. 133

he was to give up his accounts unto his Master." Men, who could with truth make such declarations, and not a few closely followed the example of Shepard, must have, indeed, been burning and shining lights. Their piety warmed and illuminated their doctrines. Their near communion with the Holy Spirit, breathed light and life into all their ministrations.

8. The exemplary religious education of children was, unquestionably, one of the principal causes of the flourishing state of true religion. Of John Eliot, of Roxbury, it is said, that " whatever decay there might be of family religion generally, he would command his children, and his household after him, that they should keep the way of the Lord. His family was a little Bethel, for the worship of God constantly and exactly maintained in it; and unto the daily prayers of the family, his manner was to prefix the reading of the Scriptures which being done, it was also his manner to make his young people choose a certain passage in the chapter, and give him some observation of their own upon it." Of the house of Mr. Peter Hobart, of Hingham, it is said that "it was edified and beautified with many children, on whom when he looked, he would say, with much thankfulness, Behold, thus shall the man be blessed who feareth the Lord! And for whom, like another Job, he offered up daily supplications." Mr. James Noyes and Mr. Thomas Parker, both of Newbury, who lived in the greatest intimacy, who taught in one school, came over in one ship, lived in the same house, were pastors together of the same church, used to sing four times a day in the public worship, and always just after evening-prayer in the family, where reading the Scripture, expounding and praying were the other constant exercises. Governor Eaton, of the New Haven colony, in the management of his family, "was prudent, serious, and happy to a wonder. He sometimes had a large household, consisting of no less than thirty persons, yet he managed them with such an even temper, that observers have affirmed, They never saw an house ordered with more wisdom. By taking care of his aged mother, he secured his own prosperity as long as he lived. His children and servants he would mightily encourage unto the study of the Scriptures." Nearly half of the ministers, who came from England, and who remained in this country, "were signally blessed with sons, who did work for our Lord Jesus Christ, in the ministry of the gospel. Yea, some of them, as Mr. Chauncy, Mr. Eliot, Mr. Hobart, Mr. Mather, had four or five sons each, employed in the ministry." "None of the least concerns," says Cotton Mather, "that lay upon the skirts of these reformers, was the condition of their posterity ; for which cause, in the first constitution of their churches, they did more generally, with more or less expressiveness, take in their children as under the church-watch with themselves."

9. But the revivals of religion, or the eminent piety which prevailed in the days of our fathers, is to be attributed, under God, to the high. character of the Christian ministry, more than to any other cause. New England, and the United States, have cause of unceasing gratitude to God, for the blessing of a learned and faithful ministry, existing at the settlement of the country. For original talent, for thorough scholarship, for discriminating sense, and for comprehensiveness of view, they were inferior to no men of the age in which they lived. It is not pretended that they were faultless. Their system of biblical interpretation, was, in many respects, erroneous. Mental philosophy had not then been transformed and illuminated by the labors of Locke and Reid. The principles of correct taste were not well understood. Hence wretched doggerel was mistaken for poetry, ingenuity in the inversion of syllables for genius, and pedantry for sound learning. The endless divisions and subdivisions of the schools disfigure the productions of the press. A singular species of humor and witticism, employed on the most solemn subjects, and sacred occasions, offends every person of genuine sensibility. It is not pretended, moreover, that indiscriminate and fulsome eulogy has not frequently been applied to the fathers of New England. Cotton Mather, with all his good qualities, sadly lacked judgment. He had knowledge, but had no discrimination. But with all these abatements, the early New England ministers united distinguished piety and learning. They understood, and they relished well, Latin, and Greek, and Hebrew. An earnest pursuit of’ these studies, through the whole course of

[ 1832] EMINENT MINISTERIAL ATTAINMENTS. 134

their ministry, did not interfere with the most faithful and self-denying labors. These studies made them to be men of rich, deep, and various thought. Learning did not make them less ardent in the pursuit of holiness. It is an unquestionable fact that the most learned ministers were the most godly ministers. Knowledge and grace exerted a powerful reciprocal influence. By the combined effect of piety and of cultivated intellect, they were enabled to detect errors, to meet skilful opposers to religion, to look at remote consequences, to lay foundations for other ages, and for a distant posterity.

John Cotton, of Boston, was fellow of Emmanuel College, Cambridge, afterwards fellow, head lecturer, dean, and catechist in Trinity College. He was able to converse in Hebrew; he wrote and spoke Latin with great facility. He would often say, with regret, after the departure of a visitant, "I had rather have given this man an handful of money, than have been kept thus long out of my study." He called "twelve hours" the scholar’s day. A Dutchman, of great learning, having heard Mr. Cotton preach in Boston, declared "that never in his life had he seen such a conjunction of learning and plainness, as there was in the preaching of this worthy man." John Wilson, of Boston, obtained a fellowship in King’s College, in Cambridge. Thomas hooker was a fellow of Emmanuel College. On a certain occasion, after his removal to Hartford, he visited Cambridge. Such was his extraordinary ability that Governor Winthrop, (" which was not common with him,") and a great crowd went over from Boston to hear him preach. From the imperfect notices now remaining of Mr. Hooker, it seems that he was more characterised by a very accurate knowledge of the human heart, and of the great principles by which human society are regulated, than he was for profound classical scholarship. He was a man fitted to exert a great influence. He had much more liberality than was common with many in those days. President Dunster, of Cambridge, translated a great part of the metrical version of the Psalms, which was printed at Cambridge in 1640. Richard Mather, of Dorchester, the first of the name in this country, was an indefatigable student. So intent was he upon his studies, that the morning before he died, he importuned his friends to help him into the room where "his works and books awaited him." President Chauncy, of Cambridge, by all accounts, was, for those days, an eminent oriental scholar. "he found the conjunct pleasure and profit of the Hebrew inexpressible." He rose and commenced his studies about four o’clock, both winter and summer. He was very judicious in the application of his knowledge. He made no display, but was unaffectedly modest and plain. He was also eminent for his attachment to the Christian doctrines, and for personal religion. In his last moments President Oakes asked him to give a sign of his hopeful and joyful assurance of eternal life; the speechless old man instantly raised his arms high towards heaven. He had six sons, all educated at Cambridge, and all ministers of the gospel. Thomas Thacher, of Weymouth, corn-posed an Hebrew Lexicon. It was his custom, once in three or four years, to review all his studies; in this way he attained to eminent facility in them. Yet he was most exemplary in the discharge of all the duties of a pastor. He had the charge of a large and excellent church, made so very much by his prayers and toils. Samuel Whiting, of Lynn, "for his learning was many ways well accomplished; especially he was accurate in Hebrew, in which primitive and expressive language, he took much delight; and he was elegant in Latin, whereof, among other demonstrations, he gave one, in an oration at one of our commencements." John Sherman, of Watertown, "making the mathematics his diversion, did attain unto such incomparable skill therein, that he was undoubtedly one of the best mathematicians that ever lived in this hemisphere. [ Footnote: It ,seems that there was a Christian Almanac before the existence of the American Tract Society. "This great man, Sherman, would sometimes give the country an Almanac, which yet he made an opportunity to do good, by adding, at the end of the composures, those holy reflections, which taught good men how to recover that little but spreading thing, the almanac, from that common abuse of being an engine to convey only silly superstitions, or sinful superstitions, into almost every cottage of the wilderness.]

His hearers used to call him "a second Isaiah, the honey-dropping and golden-mouthed preacher." John Eliot translated the whole Bible into the Indian language, also Baxter’s Call, Practice of Piety, and many primers, catechisms, &c.

[ 1832] AMPLE PASTORAL INSTIRUCTION. 135

Richard Baxter said, "there was no man on earth, whom I honored above Eliot. It is his evangelical work that is the apostolical succession, which I plead for."

The first churches, though their numbers were small, and though they had to meet all the hardships, dangers, and expense of new settlements, commonly supported two able, experienced ministers. With the first three churches settled in Connecticut, there were at Hartford, the Rev. Thomas Hooker, and the Rev. Samuel Stone; at Windsor, the Rev. .John Warham, and Ephraim Hewit;* [ Footnote: The ancestor of the Rev. Nathaniel Hewit, D. D. The name is spelt variously. Rev. Ephraim Hewit came from England in 1644, settled in Windsor, Connecticut, die d in 1644, of whom Johnson in his Wonder Working Providence says,

"And he, Hewit had his arguings strong and bright."

and at Weathersfield, the Rev. Peter Prudden, in 1638, while his people were making preparations to remove from New Haven to Milford. At New Haven, at first were stationed the Rev. John Davenport, and Mr. Samuel Eaton, a brother of Guy. Eaton. The Rev. Henry Whitefield, was pastor, and the Rev. John Higginson, son of the Rev. Francis Higginson, of Salem, was teacher, of the church at Guilford. Rev. Abraham Pierson was pastor of the church at Branford, and it seems that one Mr. Brucy assisted him for some time. The first six towns in the Connecticut and New Haven colonies, enjoyed the constant labor of ten able ministers. This was as much as about one minister to fifty families, or to two hundred and sixty or seventy souls. Mr. Neal, after giving a catalogue of the ministers, who first illuminated the churches of New England, bears the following testimony concerning them. "I will not say that all the ministers mentioned, were men of the first rate for learning, but I can assure the reader, they had a better share of it, than most of their neighboring clergy, at that time. They were men of great sobriety and virtue, plain, serious, affectionate preachers, exactly conformable to the doctrine of the church of England, and took a great deal of pains to promote a reformation of manners in their several parishes."

It was the opinion of the principal divines, who first settled in New England, that in every church, completely organized, there was a pastor, teacher, ruling elder, and deacons. From the passages, Romans xii. 7, 1 Corinthians xii. 28, 1 Timothy. 17 and Ephesians iv. ii, they argued that it was the duty of all churches, which had the ability, to be thus furnished. The churches which were not able to support a pastor and teacher, had their ruling elders and deacons. The pastor’s work consisted principally in exhortation, "In working upon the will and affections." Tire teacher was doctor in ecclesia, whose business it was to teach, explain, and defend the doctrines of Christianity. The ruling elder’s office was to assist the pastor in the government of thc church, to prepare and bring forward all cases of discipline, to visit and pray with the sick, and, in the absence of the pastor, and teacher, to pray, and expound the Scriptures. From this view it appears that the first towns and churches in New England were remarkably well instructed. At the time of the union of the New Haven and Connecticut colonies, in 1665, there were about 1,700 families, and eight or nine thousand inhabitants, and they constantly enjoyed the instruction of about twenty ministers. Upon an average there was about one minister to every 85 families, or to about 430 souls, in some of the new plantations, thirty families supported a minister, and commonly there were not more than forty, when they called and settled a pastor. In several of the first churches, at the time when they were formed, there were not more than eight, nine, and ten male members. The General Court of Connecticut would not allow a plantation to be established which would not support an able, orthodox preacher. [Footnote: See Trumbull’s History of Connecticut, vol. 1. chap. 13.]

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1832.

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1832 VIEW OF THE SECOND PERIOD. 198

HISTORY OF REVIVALS OF RELIGION,

FROM THE SETTLEMENT OF THE COUNTRY TO THE PRESENT TIME.

[Continued from page 135.]

Second Period.. From 1662 to 1720 ; fifty-eight years.

In the last number of our work, we gave such notices, as we could collect, of the state of religion in this country, for the first half century after its settlement. Before we proceed to the consideration of the Second Period we wish to devote a little space to the early efforts for the propagation of Christianity among the Indian Tribes. The labors of Eliot, Gookin, the Mayhews, and others, were worthy of primitive times. They nobly vindicated an original design of the first settlers of the country—the religious instruction of the natives. With enlarged views and with joyful hope, they looked forward to the universal reign of the Redeemer. Some of the fathers of New England, regarded with deep compassion the outcasts of the forest, and maintained towards them an entire and uniform friendship. It is really refreshing to turn from the pages of the Magnalia, and other historical records of those times, containing us they do many misrepresentations of the Indian character, to the truly fraternal, disinterested, and comprehensive charities and labors of Eliot and his associates.

The principal tribes of Indians in New England, were the Pequods, Narragansetts, Pawkunnawkutts, Massachusetts, and Pawtucketts. The Pequods inhabited some towns in the north eastern parts of Connecticut. They were, at one time, able to raise 4,000 warriors. The Narragansetts held dominion over the southern part of Massachusetts, particularly the county of Bristol, and Rhode Island. The seat of the principle sachem was about Narragansett bay, and Canonicut island. They were able to arm 5,000 men. The Pawkunnawkutts were a numerous people, and inhabited the islands of Nantucket, Martha’s Vineyard, and the neighboring shores. They resided mostly within the limits of the Plymouth colony. They could raise 3,000 fighting men. They were often confederated with the Massachusetts Indians against the Narragansetts. Great numbers of them were swept away, by an epidemical and most terrible disorder, in the years 1612 and 1613, about six or seven years before the settlement was made in Plymouth. The Massachusetts Indians had possession of the country around the Massachusetts bay. Their principal sachem exercised sovereignty over several smaller tribes. They could muster 8,000 warriors. They were frequently in alliance with the Pawkunnawkutts and Pawtucketts, and at enmity with the Narragansetts. A mortal sickness had almost entirely wasted them. The Pawtuckett Indians numbered, in their most prosperous days, 3,000 "mighty men of valor," and inhabited the country north and east of the Massachusetts, extending into Maine and New Hampshire as far as the English settlements reached. They had jurisdiction over smaller tribes. Sickness had also greatly reduced their numbers. In fifty years after the country was settled by the English, their number was but about 250 men besides women and children.

All these nations were sitting in darkness and the shadow of death. Scarcely a gleam of light from the invisible world shone on their path. The prince of the power of the air led them captive at his will, They paid some kind of

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adoration to the sun and moon and other material objects. They were held in most profound bondage to a system of conjuring, or of professed intercourse with the evil spirit. It is truly affecting to see their wretchedness at the periods of the sweeping mortality referred to—all their miserable refuges utterly failing them before the fell destroyer; whole nations sinking at once into the grave, cold and cheerless.

It was the contemplation of their sad and miserable condition whhch awakened the benevolent feelings of John Eliot. He was educated at the university of Cambridge in England, came to Boston in 1631, and was settled as teacher of’ the church in Roxbury, on the 5th of November, 1632. In the year 1646, when a little past forty-one years of age, Mr. Eliot commenced in earnest the work of learning the Indian language. The first place, in which he began to preach to the Indians, was Nonantum, (now the east part of Newton,) near Watertown mill, upon the south side of Charles river, about four or five miles from his own house. In this place resided Waban, one of the principal chiefs. "His manner of teaching them," says Gookin, "was first to begin with prayer, and then to preach briefly upon a suitable portion of Scripture; afterwards to admit the Indians to propound questions ;—and divers of them had a faculty to frame hard and difficult questions touching something then spoken, or some other matter in religion, tending to their illumination ;—which questions Mr. Eliot, in a grave and Christian manner, did endeavor to resolve and answer to their satisfaction." His efforts were soon attended with considerable success. Another lecture was established by him for the benefit of the Indians, who lived at Neponset, a place about four miles south of his house, in the bounds of Dorchester. Among these Indians were several persons of intelligence and sobriety. At Nonantum, Waban became a very zealous and efficient helper of Mr. Eliot. Besides preaching, he compiled two catechisms, in the Indian tongue, containing the principles of the Christian religion. Those He communicated to the Indians gradually, a few questions at a time, according to their capacity to receive them. The questions were propounded at one lecture, and answered at the next. He encouraged the children to commit the answers to memory, by giving them an apple, or a small biscuit. In this way he won their affections to himself, and to the truths which he taught. Many of the Indians became thoroughly imbued with the facts and doctrines of the Christian religion, and were able readily to answer any question of the catechism.. Great numbers of them adopted the practice of praying in their families, morning and evening. These labors of Mr. Eliot were of the most disinterested character. For a long time he received no salary or reward whatever. The motives which influenced him, as he declared to Mr. Gookin, were first, the glory of God, in the conversion of seine of these poor, desolate souls; secondly, his compassion and ardent affection to them, as of mankind in their great blindness and ignorance; thirdly, and not the least, to endeavor, so far as in him lay, the accomplishment and fulfilling the covenant and promise, which the people of New England made to the king, when he granted their charters—namely, that one great end of their emigration to the new world, was to communicate the gospel unto the native Indians.

His great work of translating the Bible into the Indian language was the means of drawing the attention of the Society in England for Propagating the Gospel. This Society immediately assumed the expense of printing it, as well as the Catechisms, Psalms, Primers, Grammars, Practice of Piety, Baxter’s Call, and other books, which Eliot composed or translated. They also erected a building at Cambridge, at an expense of between three and four hundred pounds. This building could accommodate about twenty scholars with lodging rooms. Much pains were taken to fit the Indian youth for usefulness, by public education, but the efforts were not very successful. Only two individuals resided at the college, and but one received his degree, the other having unhappily perished on a voyage to Martha’s Vineyard. Mr. Eliot took great care that schools should be planted among the praying Indians. Some persons he taught himself, so that they might be instructors of others.

In order to provide for the proper government of the Indians, and to extend among them the arts of civilization, the General Court of Massachusetts, at the instance of Mr. Eliot, appointed some of the most prudent and pious Indians, in

[ 1832 ] SUCCESS OP THE GOSPEL AMONG THE INDIANS. 200

every Indian village that had received the gospel, to be rulers and magistrates among them, and to superintend their affairs, both civil and criminal. The Court also appointed one of the English magistrates, to unite with the chief of their rulers, and to hold a higher court among them. The first individual appointed to this office was Gen. Daniel Gookin, author of the Historical Collections. This took place in 1756. Gookin was at first a planter in Virginia. but preferred to spend his days in New England. He became a freeman of Massachusetts in 1644. "He had formerly," says Johnson, "been a Kentish soldier, and a very forward man to advance martial discipline, and withal the truths of Christ." Soon after he wrote his Collections, the harmony which had long subsisted between the English and Indians, was interrupted. The General Court of Massachusetts passed several severe laws against them; and the Indians of Natick, and other places, who had subjected themselves to the English government, were hurried down to Long Island, in the harbor of Boston, where they remained all winter, and endured inexpressible hardships. Mr. Eliot had firmness enough to stem the popular current. But the only magistrate, who opposed the people in their rage against the wretched natives, was Mr. Gookin in consequence of which, he exposed himself to the reproaches of the other magistrates, and to the insults of the populace as he passed the streets. Gookin bore it calmly, and soon recovered the confidence of the people. "He knew more about the Indians," says Rev. Dr. John Eliot, "than all the other magistrates." He used to accompany Eliot in his visits of mercy to the Indians, and act as a kind and faithful counsellor, rectifying disorders, hearing appeals from the Indian courts, and in many ways promoting their happiness. He died so poor, that Mr. Eliot requested the Hon. Robert Boyle, to bestow ten pounds upon his widow.

The following facts will show the general results of Mr. Eliot’s labors. The first town of praying Indians in Massachusetts, was Natick, eighteen miles southwest from Boston. It had twenty-nine families, and about one hundred and forty-five persons. The town was regularly laid out into streets, had a fort, and a house for public worship. "In a corner of this house Mr. Eliot had an apartment partitioned off, with a bed and bedstead in it." A church was formed in 1660. In 1670 there were between sixty and seventy communicants. It is here to be observed that the praying Indians were not all members of the churches, but included all serious Indians, who were inquirers or catechumens.

The following interesting anecdote is related of an Indian youth, who died at Natick, at the age of eleven years. This child heard Mr. Eliot preach, on a certain occasion, when the ordinance of baptism was to be administered to some children, whose parents had joined the church. In the course of his remarks, Mr. Eliot said that baptism was Christ’s mark, which he ordered to be set upon his lambs, and that it was a manifest token of Christ’s love to the offspring of his people, to set this mark upon them. The child took special notice of this passage, and often solicited his father and mother that one or both of them would endeavor to join the church, that he might be marked for one of Christ’s lambs before he died. Not long after the mother and father united with the church, and the lad was baptized. He greatly rejoiced that he was marked for one of Christ’s lambs; and now said to his father and mother, that he was willing to die. This event shortly after took place, and the "little one" was, doubtless, gathered into the heavenly fold of his Redeemer. Mr. Eliot, in order to prepare young men to explain and apply the Scriptures, established a lecture among them in logic and theology, once in two weeks, during the summer. A number of individuals were thus prepared to speak methodically and with much propriety. This was a kind of seminary for all the other towns.

Another place where Eliot labored was Pakemitt, in the limits of the present town of Stoughton, about fourteen miles from Boston. Here Mr. John Eliot Jr. preached once a fortnight. In its most flourishing state it contained twelve families, and sixty souls. Here were several Indians of much ability, who were employed as teachers.

The third town of praying Indians was Hassanamessett, in the present town of Grafton, thirty-eight miles from Boston, containing about sixty souls. There were sixteen persons connected with the church, and about thirty baptized per-

[ 1832 ] RELIGIOUS STATE OF THE INDIANS. 201

sons. The church had a pastor, ruling elder, and deacon, all exemplary men, and Indians.

About thirty miles from Boston was the fourth town of praying Indians, Okommackamesit, or Marlborough, containing about fifty souls. They owned about six thousand acres of land. Wamesit, the fifth praying town, was on Concord river, twenty miles from Boston, in the present limits of Tewksbury, and contained about seventy-five souls. Nashobah, the sixth town, was situated between Chelmsford, Lancaster, Groton, and Concord, about twenty-five miles northwest from Boston. It contained about fifty souls, It seems that the vice of drunkenness very much prevailed in this town. Gookin says, "I have often seriously considered what course to take restrain this beastly sin among them, but hitherto cannot reach it." Magunkaquog, or Hopkinton, twenty-four miles from Boston, was the seventh town. It was a flourishing plantation. There were resident about eight members of the church established at Natick, and fifteen baptized persons.

The above seven were the principal towns of praying Indians. In addition, Mr. Eliot, accompanied by Mr. Gookin, the Aaron and Moses of this most benevolent work, used to visit the Indians, at what are now the towns of Oxford, Dudley, Eard, Uxbridge, Brookfield, and Woodstock in Connecticut. At all these places were more or less praying Indians. Indians were in the habit of proceeding from Natick and elsewhere, to teach in these then distant settlements.

Thus there were fourteen towns and two churches of praying Indians, and, as Gookin says, about eleven hundred souls who yielded obedience to the gospel.

The example and labors of Mr. Eliot were the means of turning the attention of benevolent men in other portions of’ New England, to the hapless condition of the Indians. In the colony of Plymouth, it pleased God to excite Mr. Richard Bourne, of Sandwich, to engage in the enterprize. He acquired a good knowledge of the Indian language, and was indefatigable in his efforts. Mr. John Cotton, of Plymouth also engaged with much zeal in the work. In the year 1685, the praying Indians in this colony amounted to fourteen hundred and thirty-nine, besides boys and girls under twelve years of age, who were supposed to be more than three times that number. In the year 1693, there were within the limits of Eastham, five hundred and five adult Indians, to whom Mr. Treat preached; two hundred amid fourteen adults, besides wanderers, at Marsh— pee, and places adjacent, under the care of Mr. Rowland Cotton, minister of Sandwich; one hundred and eighty Indians, to whom Mr. Thomas Tupper preached; and five hundred more under the care of Mr. Cotton, of Plymouth. Of these Indians, Mr. Bourne remarks, "There is good hope of divers of them some of them being lately dead, having given a good testimony of their being in the faith ; and so lifting up their souls to Christ, as their Savior and their all in all ; as divers of time well affected English know, and have been present among some of them, who departed this life."

As concerning the messengers that were present, when the church was gathered, there were present our honored governor, with divers of the magistrates; there were also seven of the leading elders, with the messengers of their respective churches; besides, I suppose, five hundred people; some of the chief of them declaring their satisfaction and approbation of the present work at that time." [* Footnote: Morton’s New England’s Memorial. ]

At Martha’s Vineyard, the gospel was preached with great efficiency and perseverance. The Mayhews will be had in everlasting remembrance.

Mr. Thomas Mayhew, senior, came over to New England, as a merchant, very soon after the settlement. Meeting with disappointments in his business, he purchased a arm in Watertown, and in 1641, procured of Sir Ferdinando Gorges, a grant or patent for Martha’s Vineyard, Nantucket, and Elizabeth Isles in order to establish on them an English settlement. In 1642, he sent his only son, Thomas Mayhew, Jr., a scholar, about twenty-one years of age, with some other persons, to the Vineyard. They established themselves on the eastern side. Mr. Thomas Mayhew, senior, soon followed, and became governor of the plantation. His son, who had been educated at Cambridge, was in-

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vited to be the minister. "But his English flock," says Prince, "being small, the sphere was not large enough for so bright a star to move in. With great compassion he beheld the wretched natives, who were several thousands on those islands, perishing in utter ignorance of the true God and eternal life, laboring under strange delusions, enchantments, arid panic fears of devils whom they most passionately worshipped. But God, who had ordained him an Evangelist for the conversion of these Indian Gentiles, stirred him up with an holy zeal and resolution, to labor for their illumination and deliverance. He first endeavors to get acquainted with them, and then earnestly applied himself to learn their language. He treated them in a condescending and friendly mariner. He denied himself, and did his utmost to oblige and help them, he took all occasions to insinuate and show the sincere and tender love and good will he bare them; and as he grew in their acquaintance and affection, he proceeded to express his great concern and pity for their immortal souls, he told them of their deplorable condition under the power of malicious devils, who not only kept them in ignorance of those earthly good things, which might render their lives, in this world, much more comfortable, but of those also, which might bring them to eternal happiness in the world to come."

The first Indian who embraced Christianity was Hiacoomes, a man of a sober, thoughtful, and ingenuous spirit. This was in 1643. Mr. Mayhew used to invite him to his house every Lord’s day evening, gave him a clear account of the nature of the Christian religion, arid speedily brought him to an intelligent and resolute adherence to it. A mortal sickness which prevailed in 1645, and which was much more fatal in its ravages with the heathen than with the praying Indians, was the means of considerably extending the gospel. Two or three of the principal chiefs listened to Mr. Mayhew with much seriousness. In 1646, Mr. Mayhew was invited to hold a public meeting, so that he might be to them, as the sachem expressed it, "as one that stands by a running river, filling many vessels ; even so shall he fill us with everlasting knowledge." This public meeting was continued once a fortnight, with manifest good effects. At one assembly twelve young men declared that they would go "in God’s way." At another of these meetings, composed of praying and pagan Indians, the question in regard to the truth of Christianity came into a fierce debate. The interrogation was boldly made, Who is there that does not fear the powows? It was replied that there was not a man who does not. Numerous instances of their power to hurt and to kill were alleged. At length Hiacoomes arose, and declared, with great firmness, that though the powows might hurt those who feared them, yet he believed and trusted in the great God of heaven and earth, and therefore all the powows together could do him no harm, and he feared them not. Hiacoornes followed this intrepid declaration with earnest prayer and preaching to the whole multitude. In the course of his remarks, he mentioned "forty-five or fifty sins committed among them, and as many contrary duties neglected; which so amazed and touched their consciences, that at the end of the meeting, there were twenty-two Indians who resolved against those evils, and to walk with God, arid attend his word." Upon this advantage, Mr. Mayhew redoubled his diligence. He spared himself neither by night nor by day. He travelled and lodged in their smoky wigwams. He usually spent a great part of the night "in relating the ancient stories of God, in the Scriptures, which were very surprising and entertaining to them, and other discourse which he conceived most proper. He proposed such things to their consideration as he thought important, fairly resolved their subtle objections, and told them they might plainly see, it was purely in good will to them, from whom he could expect no reward, that he spent so much time and pains, and endured so much cold and wet, fatigue and trouble. Mr. Mayhew, indeed, counted all things loss for the sake of preaching the gospel to these poor wanderers. In order to support his wife and three small children, he was obliged to labor with his own hands, not having half the yearly income, which some common laborers enjoyed.

About the middle of October, 1651, there were 199 men, women, and children, who had professed themselves to he worshippers of the one living and true God. Two meetings were held, every Sabbath, and the services were conducted by Indians. A school was also established, in which were collected about thirty

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scholars. By the End of 1652 there were 282 Indians, besides children, who had renounced the worship of false gods, and eight of’ the powows had forsaken their trade. In three or four years the number of praying Indians was greatly increased.

In 1657, Mr. Mayhew sailed for England, to give a particular account of the Indians to the Society for Propagating the Gospel, and to others. But neither the ship nor any of the passengers were heard of more!

He was so affectionately beloved and esteemed by the Indians, that they could not easily bear his absence so far as Boston, before they longed for his return; and for many years after his departure, he was seldom named without teams. The place on the way—side, where he solemnly took leave of his poor and distressed people, was remembered with sorrow by all that generation.

His excellent and venerable father, Mr. Thomas Mayhew, senior, was not at all disheartened by the sad loss of his son. He went once every week to some of the Indian plantations. When nearly sixty years old, he set himself with unwearied diligence to learn their difficult language, and, though a governor, was not ashamed to become a preacher. He sometimes travelled nearly twenty miles on foot, through the woods, to preach and visit. In a few years, with the assistance of the pious Indians, the gospel was carried to the west end of the island, till then in darkness ; so that Martha’s Vineyard and Nantucket could both be called Christian. There were then on these islands about 3,000 adult Indians. The venerable Mayhew lived till he was more than ninety-two years of age, persevering till the very close of his life, in his labors of love. He was succeeded by his grandson, Mr. John Mayhew, who followed closely in the steps of his father and grandfather. He died on the 3d of’ February, 1689, in the 16th year of his ministry, and in the 37th of his age, in joyful hope of eternal life, persuaded, as he said, "that God would not place him with those after death in whose company he could take no delight in his lifetime."

His eldest son, Mr. Experience Mayhew, on the death of his father, entered on the same field of labor. He preached to the Indians for more than thirty— two years. In 1702, Dr. Cotton Mather thus writes, " That an hopeful and worthy young man, Mr. Experience Mayhew, must now have the justice done him of this character, that in the evangelical service among the Indians, there was no man that exceeds this Mr. Mayhew, if there be any that equals him." This was at a time when there were more than thirty Christian assemblies, and 3,000 praying Indians. By the request of the commissioners in England, of the Society before mentioned, Mr. Mayhew made a new Indian version of the Psalms, and the Gospel of John.

Mr. Mayhew spent a life protracted several beyond fourscore in the service of Christ among the Indians. In 1727, he published an octavo volume, in which he gives an account of more than thirty Indians ministers, and about eighty Indian men women, and children, who resided within the limits of Martha’s Vineyard. His son, Zacheus Mayhew, was employed by the Massachsetts Society for Promoting the Gospel among the Indians and others, in North America, till his death in 1803. In 1720, there were in the Vineyard, six small villages, containing about one hundred and fifty-five families, and about eight hundred souls. Each of these villages was supplied with an Indian preacher. Nearly all the remnants of these Indians have now disappeared.

On time island Nantucket, in 1674, there were three towns of praying Indians, containing about 300 individuals, one church, and 30 communicants.

The aggregate number of praying Indians in 1674, has been estimated as follows:

In Massachusetts, principally under Mr. Eliot’s care……………...1,100
In Plymouth, under Mr. Bourne……………………………………..530
In Plymouth, under Mr. Cotton………………………….…………..170
On the island Nantucket……………………………………………..300

On Martha’s Vineyard and Chappequiddick, under the Mayhews, 1,500

[Total ] 3,600

In 1698, time Rev. Grindal Rawson and time Rev. Samuel Danforth visited the several plantations of Indians in Massachusetts, and made report to the commis-

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sioners of the Society for Propagating the Gospel. They reported thirty distinct assemblies of Indians, which they visited, having thirty-six teachers, five schoolmasters, and twenty rulers. The whole number of Indians under this arrangement, was 3,080. Of this aggregate number, 1,290 were in that part of Massachusetts which was formerly Plymouth colony, 1,585 were on the islands of Nantucket, Martha’s Vineyard, Chappequiddick, and the Elizabeth islands, and 205 only in the other parts of Massachusetts, which exhibited 1,100 in Mr. Gookin’s account in 1674. All the rulers, teachers, and school-masters above named, were Indians. The teachers were, however, occasionally assisted by the neighboring clergy, and several of them were employed as school-masters. The commissioners gave a favorable opinion, generally, of the improvement and manners of the Indians, of their sobriety, decent dress, and proficiency in reading and writing. These facts show conclusively the blessed results of the labors of Eliot, the Mayhews, and their coadjutors. A few efforts were made in Connecticut and Rhode Island by the Rev. Messrs. A. Pierson, James Fitch, Roger Williams and others, but without great success.

We now proceed to exhibit the religious state of the country during the period of fifty-eight years, from 1662 to 1720. We shall, in the first place, bring forward testimony in proof of the lamentable decline of vital godliness; then furnish some statements of the partial revivals of religion which took place in different portions of New England; and complete our review of this period with some general observations.

The Rev. Thomas Prince, in one of his sermons, thus remarks. "This wonderful work of the grace of God, begun in England, and brought over hither, was carried on while the greater part of the first generation lived, for about thirty years. And then the second generation rising up and growing thick on the stage; a little after 1660, there began to appear a decay. And this increased to 1670, when it grew very visible and threatening, and was generally complained of, and bewailed bitterly among them; and yet much more to 1680, when but few of the first generation remained."

Mr. Stoughton, afterwards deputy governor, in an election sermon in 1668, thus pours forth his lamentations. "The death and removal of the Lord’s eminent servants, in one rank and in another, this also hath manifested the lie in many of us. Whilst they lived, their piety and zeal, their light and life, their counsels and authority, their examples and awe kept us right, and drew us on in the ways of God, to profess and practice the best things; but now that they are dead and gone, ah, how doth the unsoundness, the rottenness and hypocrisy of too many amongst us make itself known, as it was with Joash after the death of Jehoida." The Rev. Thomas Walley, of Barnstable, in a sermon before the General Court of the Plymouth colony, in 1669, has the following sentence. "Are we not this day making graves of all our blessings and comforts? Have we not reason to expect that ere long our mourners will go up and down and say, how is New England fallen! The land, that was a land of holiness, hath lost her holiness; that was a land of righteousness, hath lost her righteousness; that was a land of peace, hath lost her peace ; that was a land of liberty, hath lost her liberty, and is in sore bondage !" The Rev. Samuel Danforth of Roxbury, in 1670, says, "Is not the temper, complexion, and countenance of the churches strangely altered? Doth not a careless, remiss, flat, dry, cold, dead frame of spirit grow upon us secretly, strongly, prodigiously. They that have ordinances are as though they had none; they that have the word, as thought they had it not; they that pray, as though they prayed not; they that receive the sacraments, as though they received them not; and they that are exercised in the holy things, using them by the by as matters of ceremony." The venerable Dr. Increase Mather, in a treatise, printed in 1678, thus remarks. "Prayer is needful on this account, in that conversions are become rare in this age of the world. They that have their thoughts exercitsed in discerning things of this nature, have had sad apprehensions with reference unto this matter,—that the work of conversion hath been at a great stand in the world. Clear, sound conversions are not frequent in some congregations. The body of the rising generation is a poor, perishing, unconverted, and, except the Lord pour down his Spirit, an undone generation. Many that

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are profane, drunkards, lascivious, scoffers at the power of godliness, despisers of those that are good, disobedient. Others, that are only civil, and outwardly conformed to good order, bt reason of their education, but never knew what the new birth means." In 1683, the Rev. Samuel Torrey, of Weymouth, in the election sermon, says, "Oh, the many symptoms of death, that are upon our religion. Consider we then how much of it is dying respecting the very being of it, by the general failure of the work of conversion; whereby only it is that religion is propagated, continued, and upheld in being among any people. As converting work doth cease, so doth religion die away, though more insensibly, yet most irrecoverably. How much religion is dying in the hearts of sincere Christians, by their declensions in grace, holiness, and the power of godliness." The Rev. Samuel Willard, pastor of the South Church in Boston, and vice president of Harvard College, in a sermon printed in 1670, remarks: " How few thorough conversions are to be observed? How scarce amid seldom? Men go from ordinance to ordinance, and from year to year, and it may be are a little awakened and affected, but how few are effectually turned from sin to God. It is to be hoped that there are more than we know of. This work of God is secret. However, this is a certain observation, which may be safely made that where there is no outward conversion, charity hath no ground to proceed on to believe that there is an inward one, for were the heart savingly changed, that would influence the life ; yea, were men pricked to the heart under ordinances, they would cry out for help and direction, and we should hear of them." Dr. Increase Mather, in 1702 wrote as follows: " Look into our pulpits, and see if there is such a glory there as once there was ; New England has had teachers eminent for learning, and no less eminent for holiness, and all ministerial accomplishments. When will Boston see a Cotton and a Norton again? When will New England see a Hooker, a Shepard, a Mitchel, not to mention others. Look into our civil state. Does Christ reign there as once he did? How many churches, how many towns are there in New England, that we sigh over them and say, Thy glory is gone."

The same excellent man, of blessed memory, in a preface to a course of sermons on early piety, by some of the Boston ministers, printed in 1721, writes: "I am now in the eighty-third year of my age, and having had an opportunity to converse with the first planters of this country, and having been, for sixty-five years, a preacher of the gospel, I cannot but be in the disposition of those ancient men who have seen the foundation of the first house, and wept with a loud voice to see what a change the work of the temple had upon it. I wish it were no other than the weakness of Horace’s old man, the lauditor temporis acti. When I complain there is a grievous decay of piety in the land, and a leaving of the first love, and that order of the gospel, to set up, and uphold which was the very design of these colonies; and the very interest of New England seems to be changed from a religious to a worldly one. Oh! That my head were waters, and mine eyes a fountin of tears." The same state of things existed, perhaps not to an equal degree, in Connecticut. Dr. Trumbull says that, "the general state of the country was greatly altered from what it was at its first setllement. The people then were generally church members, and eminently pious. They loved strict religion, and followed their ministers into the wilderness for its sake. But with many of their children, and with others who had emigrated into the country, it was not so."

In September, 1769, by recommendation of the General Court, a synod of ministers, elders, and delegates, from various churches in Massachusetts, convened in Boston, to consider the deplorable declension in morals and religion, and to devise means for a reformation. Rev. Pres. Oakes, and Rev. John Sherman were appointed moderators. A day of fasting and prayer was solemnly observed by the synod. A committee was named to draw up the opinions of the assembly; which being done, it was repeatedly read over, and each paragraph distinctly weighed. The whole was then unanimously adopted. The General Court, in the following October, "commended it unto the serious consideration of all the churches and people in the juristiction, enjoining and

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requiring all persons, in their respective capacities, to a careful and diligent reformation of all those provoking evils mentioned therein, according to the true intent thereof, that so the anger and displeasure of God, many ways manifested, might be averted, and his favor and blessing obtained." The principal evils enumerated by the synod, were the following: A great and visible decay of the power of godliness among many professors of religion; communion with God, especially in secret, much neglected; pride, manifested in a refusal to submit to the appointments and ordinances of God ; contention, &c.; neglect of church fellowship and other divine institutions; irreverent behavior in the worship of God; Sabbath breaking in various ways, and a careless and heartless manner of performing the duties of the Sabbath. Many families do not pray to God morning and evening, and many more where the Scriptures are not daily read. ".Most of the evils," say the synod, "that abound among us proceed from defects as to family government." Censoriousness, tale-bearing, law-suits. Much intemperance. The heathenish and idolatrous practice of health-drinking is too frequent. "And not English, but Indians have been debauched by those who call themselves Christians, who have put their bottles to them and made them drunk also. There are more temptations and occasions unto that sin, publicly allowed of, than any necessity doth require, the proper end of taverns, &c. being time entertainment of strangers. Church members frequent public houses, to the dishonor of the gospel." Other notorious breaches of the ten commandments were enumerated. Violation of truth; inordinate love of the world; want of public spirit. Hence schools of learning and other public concerns are in a languishing state. Opposition to a reformation, in some cases, bitter and long continued. Sins against the gospel. Sins, which were formerly acknowledged, not repented of nor forsaken.

But enough has been quoted to prove that there had been a melancholy declension from the days of the first fathers. The fine gold was changed. The peculiar people, with whom God had established his covenant, and whom he had blessed in a most wonderful manner, had become like the other nations, weary of the service of their Benefactor and Redeemer.

Notwithstanding, the aspect of the country was not one of unmingled gloom. There are some circumstances, which refresh and gladden the observer, as he casts his eye over these years. The Holy Spirit, in his renovating power, was not withdrawn entirely from the pleasant land of our fathers. The tears and prayers which had been poured out by Shepard, and Mitchel, by Clap, and Brewster, and Rogers, and Richard Mather, and thousands of others, were numbered in heaven, and the second and the third generation felt the benefit of them. Increase Mather, and many others of kindred spirit, still lifted up their voice of warning and entreaty.

The synod before mentioned, and which was termed the "Reforming Synod," recommended the adoption of several measures to promote a reformation. "Those in the higher ranks in society should first reform themselves of all which was amiss. None ought to be admitted to the communion without making a personal and public profession of their faith and repentance, either verbally or in some other way. The discipline of the church was to be immediately revived, and to be thoroughly and perseveringly attended to. The utmost endeavors were to be used to seek a full supply of officers in time church. "The defect of these churches on these accounts is very lamentable, there being in most of time churches only one teaching officer, for the burden of the whole congregation to lie upon. Civil magistrates were to take care that proper maintenance and support be provided for the ministers of religion. "Effectual care," say the synod, "should be taken respecting schools of learning. The interest religion and good literature have been wont to rise and fall together. When New England was poor, and we were but few in number, comparatively, there was a spirit to encourage learning, and the college was full of students, whom God hath made blessings, not only in this but in other lands; but it is deeply to be lamented that now when we are become many, and more able than at our beginnings, that society, and other inferior schools are in such a languishing state. Wherefore, as we desire that reformation and religion should flourish, it concerns us to

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endeavor that both the college, and all other schools of learning, in every place, be duly inspected and encouraged."

The main thing, however, recommended by this venerable assembly was, that all church members should renew their covenant, solemnly promising as churches and as individuals to abstain from all sin, to be more entirely the Lord’s, and to strive for a general and thourough reformation of all which was wrong. All these things were to be done in a spirit of entire dependence on God, and with earnest prayers to the Great Head of the Church for his enlightening and sanctifying grace.

It is gratifying to learn that these measures were followed by happy results. Very remarkable," says Cotton Mather, " was time blessing of upon the churches, which renewed their covenant, not only by a great advancementt in the holiness of the people, but also by a great addition of converts unto their fellowship." It was customary to observe days of preparatory fasting and prayer. This was followed by a general meeting, " whereat a vast confluence of their neighbors were usually present; on this day, the minister of the place having prayed and preached suitably to the occasion, proceeded then to read the covenant; whereunto the assent of the churches was then expressed, by the brethren lifting up their hands, and by the women only standing up and, though in some churches none but the communicants, yet in others, those also which we call the children of the church, were actively concerned in these transactions. But ordinarily, in the afternoon, some other minister prayed and preached, and inculcated the covenant obligations; and many thousands of spectators will testify, that they never saw the special presence of the great God our Saviour, more notably discovered, than in the solemnities of these opportunities."

In these praise worthy efforts to effect a reformation, the people of Massachusetts were followed by the inhabitants of Connecticut and Plymouth. The civil fathers and the ministers held mutual consultations. The ministers drew up the result of these deliberations, and the magistrates recommended them to the considerations of the people. Some clergymen reduced these instructions into a catechetical form, and propounded them to the children of their congregations. The General Court of Massachusetts issued an instrument, in March, 1689, enjoining upon all civil officers the execution of the laws, and earnestly recommending to all people a ready compliance and co-operation.

In 1705, there was another partial reformation. A minister of Boston, in November of that year, thus writes: "Our societies for the suppression of disorders, increase and prosper in this town; there are two more societies such societies added unto the former; there are also religious societies without number in this country, that meet at proper times, to pray together, and repeat sermons and forward one another in the fear of God. In some towns of this country, the ministers who furnish themselves with a society for the suppression of disorders, hardly find any notorious disorders to be suppressed. But then, their societies are helpful unto them in doing abundance of good for the advancement of serious religion in the neighborhood, and to make their ministry much more profitable in the weekly exercise of it

Rev. Samuel Danforth, of Taunton, son of’ Rev. Samuel Danforth, of Roxbury, thus writes in February, 1705: " We are much encouraged by an unusual and amazing impression, made by God’s Spirit on all sorts among us, especially on young men and women. It is almost incredible how many visit me until discoveries of the extreme distress of mind they are in about their spiritual condition. And the young men, instead of their merry meetings, are now forming themselves into regular meetings for prayer, repetition of sermons, signing the same orders, which I obtained, some years ago, a copy of; from the young men s meeting in the north of Boston." A few days afterwards he writes, "We gave liberty to all men and women; from sixteen years old and upwards, to act with us, (in signing the reformation-covenant, as it was called), and had three hundred names given in to list under Christ, against the sins of the times. [* Footnote: The practice of giving personal pledges, and of forming associations for the suppression od vice, it seems, is not a new thing. The more we search into the records of the former days, the more we shall find that wise and benevolent men lived before our generation.] ‘The whole acted with such tears of gravity and good affection, as would affect an

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heart of stone. Parents weeping for joy, seeing their children give their names to Christ. And we had several children of the church, in the neighboring towns, who came and joined with us in it. We have a hundred more that will yet bind themselves in the covenant, that were then detained from meeting. Let God have the glory. Yesterday, fourteen were propounded to the church; some for full communion; other for baptism, being adult persons. I have little time to think of worldly matters; scarce time to study sermons; as I used to do. I think sometimes that the time of the pouring out of the Spirit upon all flesh, may be at the door."

The Rev. Jonathan Edwards, of Northampton, in some accounts of a revival of religion in Northampton, has the following paragraphs. "I am the third minister that has been settled in this town; the Rev. Mr. Eleazar Mather, who was the first, was ordained in July, 1661. He was one whose heart was much in his work, abundant in labors for the good of precious souls. He had the high esteem and great love of his people, and was blessed with no small success. The Rev. Solomon Stoddard, who succeeded him, came first to the town, the November after the death of Mr. Mather, but was not ordained till September, 1672. He died Feb. 1, 1729. So that he continued in the work of the ministry here, from his first coming to town, nearly sixty years. And as he was eminent and renowned for his gifts and grace, so he was blessed, from the beginning, with extraordinary success in his ministry, in the conversion of many souls. He had five harvests, as he called them. The first was about the year 1679; the second in 1683; the third in 1696; the fourth in 1712; the fifth in 1718. Some of these times were much more remarkable than others, and the in-gathering of souls more plentiful. Those that occurred in 1683, in 1696, and in 1718, were much greater than either the first or the last; but in each of them, I have heard my grandfather say, the greater part of the young people in the town seemed to be mainly concerned for their eternal salvation."

The following paragraph relates to the town of Windham, in Connecticut; "God hath been pleased to make him (the Rev. Samuel Whiting, ordained Dec. 4, 1700) a very rich blessing among them, and doubtless many will have reason to bless God forever in that their lot hath been cast to dwell under his ministry. He hath seen the town flourishing to that degree, that in this short space of time, (thirty years,) two other societies are already sprung out therefrom."

Notwithstanding the reformations in morals, and the partial revivals of religion, which took place during the period under review, it is very evident that New England in 1720, and New England in 1640, were exceedingly altered. There had been manifestly a sad degeneracy. In looking for the CAUSES of this melancholy change, we find among the most prominent, the difference in the nature of the population. New England had lost, in some measure, that homogeneousness of character, which was her glory and her strength in the first period. Difficulties in the middle and southern colonies had been the occasion of some emigration to New England, from those quarters. A considerable number from France, Ireland, and other countries of Europe, had removed to New England, while the emigrants from the parent seat, Old England, were actuated, in many instances, by other motives than those which animated the early fathers. It was not so much to enjoy an asylum of rest from religious persecution, nor to diffuse the gospel among the aborigines of these western regions, as it was to escape from the civil wars of the first Charles, and the prescriptions of the second, or what was worse, from the deserved execution of civil penalties. The great body of the inhabitants of these States were, indeed, descended from the old stock. But there was a considerable admixture of " aliens and foreigners," restless, impatient of civil or religious discipline, and frequently embroiling the magistrates and ministers in controversies, alike destructive to civil prosperity, and religious improvement. In addition to this, "several of the most considerable colonists, and many of the ministers, had returned to England."

Another principal cause of the religious declension was the stormy political aspect of the country. The whole period, from 1662 to 1720, was one of frequent and violent change. For nearly the first half of this period, Charles II. was on the British throne, "a prince, who was a traitor to the liberties of England, selfish, beyond the semblance of benevolence, and voluptuous, without the

[ 1832 ] STATE OP THE COUNTRY. 209

decency of shame. His reign was disaster. His death was infamy." This prince was the lawful sovereign of such men as the Winthrops, the Rogerses, the Winslows, the Mathers of New England. To his court, licentious and debauched almost beyond Babylonian or Corinthian precedent, the people of New England were compelled to apply for rights, and privileges, and charters. James II., who succeeded Charles, and who reigned from 1685 to 1688, was a better seaman than king, and was deposed to the joy of all parties. The reigns of William III and of Anne, which occupied nearly all of the remainder of the period, though in many respects prosperous, and though, to some extent, beneficial to the colonies, were still involved in almost constant wars. The relation of the following facts will show the extremely unsettled state of the country.

In 1663, Charles issued a commission empowering Col. Richard Nichols, Sir Robert Carr, George Cartwright, and Samuel Maverick, Esquires, to "hear and determine complaints and appeals, in all causes, as well military, as criminal and civil," within New England; and to proceed in all things for settling the peace and security of the country. In 1665, the commissioners appeared in Massachusetts, and began to execute their important trust. Their efforts were firmly resisted by the General Court. Thus commenced a long and angry controversy between the colony and the mother country. Lord Clarendon said that the "colonies had already become hardened into republics." In 1675, the memorable war between Philip, king of the Wampanoag Indians, and the New England colonies, began. It closed in 1676. In this short but most terrible war, 600 of the inhabitants of New England, composing its principal strength, were either killed in battle, or murdered by the enemy; 12 or 13 towns were entirely destroyed; and about 600 buildings, chiefly dwelling-houses, were burnt. In addition to these calamities, a large debt had been contracted, end a vast quantity of goods, cattle, and other property had been destroyed. Nearly every eleventh family had been burned out, and an eleventh part of the militia throughout New England had been slain in battle. A great part of the inhabitants were in mourning. There were but few which had not lost a relative.

In 1684, the charter of Massachusetts was declared to be forfeited, in the court of chancery in England; and the liberties of the people seized into the king’s hands. Under this charter, the colony had enjoyed fifty-five years of liberty and prosperity, though for a few of the last years, the threatened invasion of the privileges which it secured, was the occasion of great distress. In 1686, Sir Edmund Andros came over as governor of New England. His lawless and arbitrary measures excited great commotion, and a determined spirit of resistance to his measures was avowed. The whole country was in a state of alarm. At length, in April, 1689, Andros and about fifty other persons were seized and confined. A new charter was granted by William, but it was not, in several particulars, so full and satisfactory as the old charter.

In addition to all the preceding causes of excitement, which were calculated to divert the minds of the people from the interests of religion, there was an earthquake, which produced great alarm; several extensive fires in Boston, by one of which, £200,000 worth of goods was consumed;. several fatal disorders, particularly the small pox and yellow fever; the strange and most melancholy infatuation in regard to witchcraft; the failure of some important expeditions against the French possessions, &c. The minds of the people were, in fact, in a state of anxiety and gloom, for a number of years, almost amounting to derangement. They saw things through a discolored medium. They had felt the first impulse of that freedom, which, in a century after, burst out into a flame, but now they hardly knew what their rights were, nor how they were to be maintained. As it was, their minds were altogether unfitted to enter warmly and earnestly into the spirit of Christianity.

However, in accounting for the languishing condition of vital Christianity, there was another cause most disastrous and long continued in its operation—the change in the requisitions for church-membership. The aspect of this change on the purity of the churches has been most malign. In fact, it levelled the enclosure between the church and the world. It destroyed the fundamental distinction between the church, as a separated and consecrated community, and the mass of unbelieving men.

[ 1832 ] MANNER OF ADMISSION TO CHURCHES. 210

As this is a matter of vital importance, and as its effects are yet visible, after the lapse of a century and a half, we shall allot considerable space to the consideration of it.

I

In 1681, at the second General Court held after the establishment of the colony of Massachusetts bay, an order was passed, "that for the time to come, none should be admitted to the freedom of the body politic, but such as were church-members." And the tenure of church-membership, and of the enjoyment of any church-privilege, was, at that time, that of the New Testament—satisfactory evidence of regeneration. This most extraordinary law continued in operation for nearly sixty years, till the new charter, obtained from William and Mary, abrogated it. It occasioned discontent from the beginning; for there were, from the first settlement, a considerable number of persons, not church-members, who were, of course, excluded from all civil offices, and from having any voice in elections, and yet were subject to taxation and the various burdens of public service. [* Footnote: Wisner’s Historical Sermons, p. 4 ]

The careful manner in which churches were constituted, and the privileges of church-membership granted, may be seen from the following account of the organization of the church in Woburn. As soon as there were a competent number to support a minister, the inhabitants considered themselves "as surely seated, and not before, it being as unnatural for a right New England man to live without an able ministry, as for a blacksmith to work his iron without a fire." This people, therefore, like others, laid their "foundation stone" with earnestly seeking the blessing of heaven in several days of fasting and prayer.

"They then took the advice of the most orthodox and able Christians, especially the ministers of the gospel, not rashly running into a church state before they had a prospect of obtaining a pastor to feed them with the bread of life. They soon obtained Mr. Thomas Carter of Watertown, a reverend, godly man, apt to teach the sound and wholesome truths of Christ, to preach for them." There were then formed into a church, after Mr. Symmes of Charlestown "had continued in preaching and prayer about the space of four or five hours." The other ministers present were Messrs. Cotton and Wilson of Boston, Allen of Charlestown, Shepard and Dunster of Cambridge, Knowles of Watertown, Allen of Dedham, Eliot of Roxbury, and Mather of Dorchester.

"After public worship, the persons intending to be formed into a church, stood forth, one by one, before the congregation and these ministers, and confessed what the Lord had done for their souls, by his Spirit, under the preaching of the gospel, and the events of his providence, that all for themselves, might know their faith in Christ; the ministers or messengers present, asking such questions as they thought proper, and when satisfied, giving them the right hand of fellowship. Seven were thus formed into a church, who in ten years, increased to seventy-four." A few days after, Mr. Carter was ordained pastor, by a council, "after he had exercised in prayer and preaching the greater part of the day." When a person desired to join the church, he visited his minister, "declaring how the Lord had been pleased to work his conversion; "if the minister found the smallest ground of hope, he propounded him to the church, after which some of the brethren, with the minister, examined him again, and reported their opinion to the church. After this, all the congregation had public notice of his design, and he "publicly declared to them the manner of his conversion. If any were, "through bashfulness, unable to speak for edification, less was required of them." Women were never called to speak publicly. All this was done "to prevent the polluting of the ordinance by such as walk scandalously, and to prevent men and women from eating and drinking their own condemnation."[ Footnote: Morse and Pariah’s History of New England, p. 205.] Such being the strictness of the terms of admission to the church, it is very manifest that many individuals would be effectually excluded from the privileges of freemen. For such persons, there were two alternatives; either to attempt to lower the terms of admission to the church, or to procure the abolition of a profession of regeneration as a test of citizenship. The latter course was first taken. One of the assistants in the government of Massachusetts, in 1630, was William Vassal. In 1685 he settled in Scituate, in the Plymouth

[ 1832 ] CONNECTION OF CHURCH AND STATE. 211

colony. "He was a gentleman, says Hutchinson, "of a pleasant, affable disposition, but always opposed to the government, both in Massachusetts and Plymouth." Scituate in Plymouth, being contiguous to Hingham in Massachusetts, Mr. Vassal had much influence in the latter colony as well as in the former, and had laid a scheme for petitions, of such as were non-freemen, to the courts of both colonies, and upon the petitions being refused, to apply to the Parliament, pretending that they were subjected to an arbitrary power. The two first of the Massachusetts’ petitioners were Samuel Maverick and Robert Child. Maverick was a freeman before the law confining freedom to such only as were members of churches was in force, but being an Episcopalian, had never been in office. Child was a young man who had studied law at Padua in Italy. The substance of their petition was, that civil liberty and freedom might be forthwith granted to all truly English, and that all members of the church of England or Scotland, not scandalous, might be admitted to the privileges of the churches of New England; or, if these civil and religious liberties were refused, that they might be freed from the heavy taxes imposed upon them, and from the impresses made of them or their children or servants in the war; and if they failed of redress there, they should be under the necessity of making application to Parliament, who they believed would answer their prayer.

The court and a great part of the people of the country were much offended with this petition. A declaration was drawn up, and published, by order of the court, in answer to the petition, and in vindication of the government. The petitioners attempted to interest the English government in their behalf, but their claims received but little attention, at that time, in consequence of the representations of Mr. Winslow, agent for the colony in England.

The following facts will show how closely identified were the civil and religious concerns of the country. In 1665, the General Court restrained the North Church in Boston from calling Mr. Powell to be their minister, who had the character of a gifted though illiterate man, and went so far as to recommend to them Mr. Reyner, a minister of Plymouth. Just before, they had laid a large fine upon the church at Malden, for choosing a minister without the consent and approbation of the neighboring churches, amid allowance of the magistrates. [* Footnote: Hutchinson, i. P. 174 ]

The dispute in regard to making church-membership a qualification for civil rights extended through all New England. "There was a strong party in the colony at Connecticut," says Dr. Trumbull, "who were for admitting all persons of a regular life to a full communion in the churches, upon their making a profession of the Christian religion, without any inquiry with respect to a change of heart; and for treating all baptized persons, as members of the church. Some carried the affair still farther, and insisted that all persons who had been members of churches in England, or had been members of regular ecclesiastical parishes there, and supported the public worship, should be allowed to enjoy the privileges of members in full communion in the churches of Connecticut. They also insisted that all baptized persons, upon avowing the covenant, as it was called, should have their children baptized, though they came not to the Lord’s table. Many of the children of the first settlers, and others, who had since emmigrated into the country, had made no open profession of religion, and their children were not baptized. This created uneasiness in them, in their ministers, and in others. They wished for the honors and privileges of church-members for themselves, and baptism for their children; but they were not persuaded that they were regenerated, and knew not how to comply with the rigid terms of the Congregational churches. A considerable number of the clergy, and the churches in general, zealously opposed all innovations, and exerted themselves to maintain the first practice and purity of the churches. Hence the dissensions arose." [ Footnote: Trumbull, i. 297, 298]

In consequence of these difficulties, time General Court of Massachusetts, in 1657, advised to call a general council of the ministers, and sent letters to that effect, to the other courts. The General Court of Connecticut, on the 26th of February, 1657, appointed Messrs. Warham, Stone, Blynman, and Russell, to meet the elders, who should be delegated from the other colonies. The Gen-

[ 1832 ] CHANGE IN TERMS OF COMMUNION. 212

eral Court of New Haven were entirely opposed to the measure, and in a long letter remonstrated against it. They expressed their apprehensions that a general council, at that time, would endanger the peace and purity of the churches. The council met, however, in Boston, June 4, 1657, and after about fifteen days deliberation, published an elaborate answer to twenty one questions. The main question was decided in the following manner. "That it is the duty of infants, who confederate in their parents, when grown up unto years of discretion, though not yet fit for the Lord’s Supper, to own the covenant, they made with their parents, by entering thereinto, in their own persons; and it is the duty of the church, to call upon them for the performance thereof; and if, being called upon, they shall refuse the performance of this great duty, or otherwise do continue scandalous, they are liable to be censured for the same by the church. And in case they understand the grounds of religion, and are not scandalous, and solemnly own the covenant, in their own persons, wherein they give up both themselves and their children unto the Lord, and desire baptism for them, we see not sufficient cause to deny baptism unto their children." [* Footnote: Magnalia, (Hartford Ed.) Book v. p. 238] The elders from Connecticut carried back a copy of the result of the council, which the court ordered to be printed and forthwith sent to all the churches in the colony; if any of the churches should have objections, they were directed to transmit them to the General Court. The answers were afterwards printed in London. The decisions of the council do not appear to have had any influence to reconcile, but rather to inflame the churches. "A number of ministers," says Trumbull, "and the churches pretty generally, viewed this as a great innovation, and entirely inconsistent with the principles, on which the churches of New England were originally founded, and with the principles of Congregationalism."

In consequence of this general opposition to the new measures on the part of the churches, the General Court of Massachusetts appointed a synod of all the minister. in the colony, to deliberate, and decide on the following questions.

1. Who are the subjects of baptism?
2. Whether, according to the word of God, there ought to be a consociation of churches?

The synod met in Boston₁ in September, 166~2. The General Court of Connecticut took no notice of the synod. The churches and ministers of New Haven, were still unanimous in opposition. The answer to the first question was substantially the same with that given by the council, in 1657. The vote was about "seven to one" in favor. Several learned and excellent men, however, protested earnestly against the opinion. .Among the dissendients were President Chauncey of Harvard College, Dr. Increase Mather of Boston, and Mr. Eleazer Mather of Northanpton. Mr. John Davenport of New Haven, and also Mr. Increase Mather, published powerful arguments against the result of the synod. Mr. Mather of Northampton, thus writes to Mr. Davenport. "There was scarce any of the Congregational principles but what were layen at (assailed) by some or other of the assembly; as relations of the work of grace, power of voting of the fraternity in admission, profession of faith and repentance not to be required of such as were baptized in the church, in reference to the baptism of their children." Increase Mather afterwards changed his opinion, and wrote in favor of the synod. Most of the churches, throughout New England, adopted the innovation with great reluctance. "Very various," says Dr. Cotton Mather, who was in favor of the opinion of the synod, "have been the methods of the pastors, to bring their churches into the desired order; many the meetings, the debates, the prayers, and the fasts, with which this matter has been accomplished. Some churches most unaccountably will not baptize the offspring of parents, who are not themselves comunicants." In some places it produced most fearful divisions. In Hartford, there was a very great contention, which agitated all New England. Its termination, at length, was mentioned in the proclamation of the governor at the annual thanksgiving, as one of the causes of gratitude. The first church in Boston was torn in sunder. The two portions had no church fellowship, for fourteen years. "The whole people of God, throughout the colony," says Mather, "were too much distinguished into such as favored the old church, and such as favored the new church, whereof the former were against the synod,

[ 1832 ] SOCIETY FOR PROPAGATING THE FAITH. 213

and the latter were for it." In 1667, not one church in Connecticut (with which New Haven was now united) had complied with the recommendation of the synod. The first church in Hartford led the way in adopting what has been frequently termed the half-way covenant. At one time, more than 100 persons owned it. But so late as 1711, many churches in Connecticut refused to baptize the children of any except such as were in full communion. In Massachusetts it seems to have met with less opposition. This was very much owing to the powerful influence of a few such men as Dr. Increase Mather of Boston, and Mr. Solomon Stoddard of Northampton. At length it became a very general practice. The churches lost their spirituality and purity. Worldly men were admitted into its privileges, and hung like an incubus on its bosom. Efforts for discipline and for the reformation of morals, or the promotion of’ revivals, were sure to be opposed and prevented. The way was graduahly preparing for Arminianism, and Unitarianism, and years of spiritual death.

THE

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1832.

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This document was scanned from an original copy of the American Education Society’s Quarterly Register, which served as a digest of the diverse facets in American Education and its outflowing effects worldwide. The society was comprised of leading Harvard, Yale, Dartmouth and Princeton Alumni, and served to promote the work both in the U.S. and abroad for educating the people in the Reformation’s worldview of the Bible serving as the only infallible rule of life, which, of course, was the purpose for which these schools were founded.

PERIOD THIRD. From 1720 to 1750; thirty years.

The house of Brunswick now filled the British throne. George I. was crowned in 1714, and died in 1727. George II. immediately succeeded, and reigned till his death in 1760. The policy of the administrations under both these kings was very nearly similar. It was the favorite object of Horace Walpole and other ministers to preserve the balance of power in Europe. This involved the nation in almost constant wars with France. The North American colonies were the frequent scene of operations between the two contending powers. Louisburg, the Gibraltar of North America, was taken from the French, by the New England troops. The wars which raged at different times, in various parts of the country, exerted, of course, a deleterious effect on public morals.

Several events in the providence of God, excited great attention at the time, and were productive of considerable changes in society. In 1721, the small pox was very fatal in Boston, and in some of the surrounding towns. Of 5,889, who were attacked by it in Boston, 844 died. The Rev. Dr. Cotton Mather, who had read of inoculation as practised among the Turks, recommended it to the physicians. Dr. Zabdiel Boylston alone complied with the recommendation. He was very successful in the application of the remedy, but was finally compelled to desist from his benevolent work by an act of the General Court! The year 1727 was remarkable for the greatest earthquake, which had ever been known in New England. It occurred in the night of October 29, when the heavens were perfectly clear, and the moon shining brightly. It extended several

hundred miles. At Newbury, Essex county, Massachusetts, the earth opened in several places. The public mind was greatly alarmed, with the apprehension that the day of nature’s final dissolution had come. In 1735, a fatal epidemic, known by the name of the throat distemper, raged in many parts of New England. In the province of New Hampshire alone, which had then only fifteen towns, one thousand persons, nine hundred of whom were under twenty years of age, fell victims to this terrible malady.

During this period, the last of the thirteen original colonies was planted. In 1782, a charter was obtained for settling that part of South Carolina, which was afterwards named Georgia. In 1733, the emigrants, under General Oglethorpe, arrived. In 1720, the population of all the colonies was between four and five hundred thousand. In 1750, the close of the period, the number of inhabitants was about 1,100,000. The resources of the country were greatly augmented, and that wealth and that character were accumulating, which were to sustain the people of the country in the trying times which were approaching.

In the mean time the different Religious Denominations were establishing themselves in the country, and employing various means to extend their influence. The first Baptist association formed in the United States, was that formed in Philadelphia, in 1707. Churches had been gathered for some time in Providence, Boston, and elsewhere. Episcopacy was early established in Vir

[ 1832 ] GENERAL REMARKS—EARTHQUAKE—COTTON MATHER 292

ginia, and churches were founded in many other parts of the country. No organization of the Episcopal church, in this country, was effected till after the revolutionary war. The Dutch Reformed was the established religion of New York, till 1642, when the colony was taken by the English. The first organization of the Dutch church was not effected till 1757. The first Presbyterians in America, came from England, Scotland, and Ireland, about the year 1700. They settled in what is now a part of New Jersey and Delaware. The first Presbyterian church in Philadelphia, was the first which was formed in the country. The first Presbyterian church in New York city, was formed in 1716. The first Presbytery—that of Philadelphia—about the year 1706. The General Assembly was not established till 1788. The great body of the Christians in the country, in 1720, were Congregationalists.

The earthquake, which happened in 1727, was the occasion of a temporary revival of religion. The ministers of Boston, in their preface to the third edition of President Edwards’s narrative of surprising conversions, thus speak. "Yea, we need look no higher than our own times, to see abundant occasion to celebrate the wonderful works of God. Thus when God arose and shook the earth, his loud call to us in that amazing providence, was followed, so far as man can judge, with the still voice of his Spirit, in which he was present to awaken runny and bring them to say trembling, ‘What must we do to be saved?’ Yea, as we hope, to turn not a few from sin to God in a thorough conversion. But when the bitterness of death was past, much the greater part of those whom God’s terrors affrighted, gave sad occasion to remember those words, ‘When he slew them, then they sought him; and they returned and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer. Nevertheless, they did flatter him with their mouths, and they lied unto him with their tongues.’ And there has since been great reason to complain of our speedy return to our former sins, notwithstanding some hopes given of a more general reformation."

Out he 23d of August, 172:3, the venerable Increase Mather slept in Jesus. He was in the eighty-fifth year of his age. He was a man of great learning, and of extensive influence and usefulness. He was also an eminently holy man. As President of Harvard College, he was careful not only to give the students direction in their literary pursuits, but also to impart to them religious instruction, he frequently called them one by one into the library, and there, with the affection of a parent, and the fidelity of a minister of the gospel, he conversed with them on the salvation of their souls, and solemnly charged them to renounce their sins, to embrace the gospel, and devote themselves to the service of God. A main object in his sermons was to impress the conscience. though in the last years of his life, he had been in favor of the admission of unconverted persons into the church, according to the decision of the synod, yet the influence of his character and preaching upon the cause of piety in Boston, and through all New England, was very great and salutary. His name will be had in everlasting remembrance. In 1728, his son, Dr. Cotton Mather, followed him to the grave. Though wanting very much in judgment, discrimination, and taste, yet he was a man of unequalled industry, of vast learning, and of most comprehensive benevolence. No person in America had so large a library, or had read so many books, or retained so much of what he read. As a minister of the gospel, he was most exemplary. He kept a list of the members of his church, and frequently prayed for each separately. His success corresponded with his fidelity. In the first year of his ministry, about thirty were added to his church; and he received the benedictions of many dying believers, who spoke of his labors as the means of their salvation. He arranged the business of every day in the morning, always inquiring by what means he could be useful to his fellow men, and devising new methods of doing good. Dr. Mather’s publications amounted to three hundred and eighty-two. In 1727, another illustrious man rested from his labors—the truly Reverend Solomon Stoddard, of Northampton. Hardly any individual, who had lived in the country, perhaps no one, had wielded so great and so happy an influence as Mr. Stoddard. He was the minister of Northampton for nearly sixty years. As a preacher, his discourses were plain, searching, experimental, and argumentative.

[ 1832 ] STODDARD—EDWARDS. 293

He was blessed with great success. He used to say that he had five harvests and in these revivals, there was a general cry, What must I do to be saved? He was so diligent in his studies that he left a considerable number of sermons which he had never preached. As is well known, he was the most distinguished advocate for the decision of the synod, asserting that the sacrament of the Lord’s Supper is a converting ordinance, and that all baptized persons, not scandalous in life, may lawfully approach the table. Upon this subject he wrote and published more than any other individual. In other respects his influence was most decidedly evangelical. It was very much owing to him, as Mr. Edwards, his grandson and colleague, asserts, that the western part of Massachusetts was kept comparatively free from the inroads of sectarians and errorists.

The labors of Stoddard, of the Mathers, and of a few others in the early part of this century, were undoubtedly connected with the extensive revivals of religion, which soon followed. Many clergymen, however, instead of clearly preaching the fundamental doctrines of the gospel, contented themselves with a cold, lifeless morality; for where these great truths were perspicuously and powerfully preached, and distinctions were made between the common morality of men, and that which results from evangelical principles, they were offended and became violent opposers. [*Footnote: Trumbull, Vol. II. P. 136 ]

In February, 1727, the Rev. Jonathan Edwards was settled in Northampton, as colleague with Mr. Stoddard. "At the time of Mr. Stoddard’s death," says Mr. Edwards, in his narrative of surprising conversions, "the greater part of the people of Northampton seemed to so very insensible of the things of religion, and engaged in other causes and pursuits. Licentiousness, for some years, greatly prevailed among the youth of the town. It was their manner very frequently to get together in conventions of both sexes, for mirth and jollity, which they called frolics; and they would often spend the greater part of the night in them, without any regard to order in the families to which they belonged. And indeed family government did too much fail in the town. But in two or three years after Mr. Stoddard’s death, there began to be a sensible amendment of these evils ; the young people showed more of a disposition to hearken to counsel, and by degrees left off their frolicing, and grew observably more decent in their attendance on the public worship, and there were more that manifested a religious concern than there used to be. At the latter end of the year, 1733, there appeared a very unusual flexibleness, and yielding to advice in our young people. It had been too long their manner to make the evening after the Sabbath, and after our public lecture, to be especially times of their mirth and company-keeping. But a sermon was now preached on the Sabbath before the lecture, to show the evil tendency of the practice, and to persuade them to reform it; and it was urged on heads of families that it should be a thing agreed upon among them, to govern their families, and keep their children at home at these times ;—and withal it was more privately moved, that they should meet together the next day, in their several neighborhoods, to know each others’ minds; which was accordingly done, and the motion complied complied throughout the town. But parents found little or no occasion for the exercise of government in the case; the young people declared themselves convinced my what they had heard from the pulpit, and were willing of themselves to comply with the counsel which had been given. And it was immediately, and I suppose almost universally complied with; and there was a thorough reformation of these disorders thenceforward, which has continued ever since.

"Presently after this, there began to appear a remarkable religious concern in a little village belonging to the congregation, called Pascommuck, (now in Easthhampton,) where a few families were settled, at about three miles distance from the main body of the town. At this place a number of persons seemed to be savingly wrought upon." The sudden deaths of two individuals increased the solemnity. In the autumn, conference meetings were commenced in various parts of the town. A great excitement was occasioned about this time in regard to the spread of the doctrines of Arminianism. Many who regarded themselves as in an unconverted condition, were alarmed lest God was about to

[ 1832 ] REVIVAL OF RELIGION IN NORTHAMPTON. 294

withdraw from the land, and lest heterodoxy was about to take the place of correct principles. Mr. Edwards now preached his sermon on "Justification by faith alone." "At that time," says Mr. E., "while I was greatly reproached for defending this doctrine in the pulpit, and just upon my suffering a very open abuse for it, God’s work wonderfully broke forth among us, and souls began to flock to Christ, as the Saviour in whose righteousness alone they hoped to be justified. So that this was the doctrine, on which this work in its beginning was founded, as it evidently was in the whole progress of it." In the latter part of December, the Spirit of God was manifest in great power. "All other talk but about spiritual and eternal things was soon thrown by; all the conversation in all companies, and upon all occasions, was upon these things only, unless so much as was necessary for people carrying on their ordinary secular business. They seemed to follow their worldly business more as a part of their duty, than from any disposition they had to it; the temptation now seemed to lie on that hand, to neglect worldly affairs too much, and to spend too much time in the immediate exercise of religion. The only thing in their view was to get the kingdom of heaven, and every one appeared pressing into it. The engagedness of their hearts in this great concern could not be hid; it appeared in their very countenances. It then was a dreadful thing amongst us to live out of Christ, in danger every day of dropping into hell; and what persons’ minds were intent upon, was to escape for their lives, and to fly from the wrath to come." "There was scarcely a single person in the town, either old or young, that was left unconcerned about the great things of the eternal world. Those that were wont to be the vainest, and loosest, and those that had been most disposed to think and speak lightly of vital and experimental religion, were now generally subject to great awakenings. And the work of conversion was carried on in a most astonishing manner, and increased more and more; souls did, as it were, come by flocks to Jesus Christ." A great change was soon made in the town. "In the spring and summer of 1785, the town seemed to be full of the presence of God. It never was so full of love, nor so full of joy; and yet so full of distress as it was then. There were remarkable tokens of God’s presence in almost every house. It was a time of joy in families on account of salvation’s being brought unto them. The goings of God were then seen in his sanctuary. God’s day was a delight, and his tabernacles were amiable. Our public assemblies were then beautified; the congregation was alive in God’s service, every one earnestly intent on the public worship, every hearer eager to drink in the words of the minister as they came from his mouth; the assembly were in general, from time to time, in tears while the word was preached; some weeping with sorrow and distress, others with joy and love, others with pity and concern for the souls of their neighbors." "Our young people when they met, were wont to spend the time in talking of the excellency and dying love of Jesus Christ, the gloriousness of the way of salvation, the wonderful, free, and sovereign grace of God, his glorious work in the conversion of a soul, the truth and certainty of the great things of God’s word, the sweetness of the views of his perfections, &c. Many that occasionally came from abroad, were deeply affected by what they heard and saw. Some of them returned rejoicing in hope of the glory of God. A similar revival soon commenced in many of the towns in the neighborhood. "In the month of March, the people of South Hadley began to be seized with deep concern about the things of religion, which very soon became universal; and the work of God has been very wonderful there; not much, if any thing short of what it has been here, in proportion to the bigness of the place. About the same time, it began to break forth in the west part of Suffield, (where it has also been very great,) and it soon spread into all parts of the town. It next appeared at Sunderland, and I believe, was, for a season, not less remarkable than it was here. About the same time it began to appear in a part of Deerfield, called Green River, and afterwards filled the town, and there has been a glorious work there. It began also to be manifest in the south part of Hatfield, in a place called the Hill, and after that, the whole town, in the second week of April, seemed to be seized, as it were at once, with concern about the things of religion; and the work of God has been great there. There has also been a very general awakening at West Springfield, and Long Meadow; and in

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Enfield, there was, for a time, a pretty general concern amongst some that had before been very loose persons. About the same time that this appeared at Enfield, the Rev. Mr. Bull, of Westfield, informed me, that there had been a great alteration there, and that more had been done in one week there, than in seven years before. Something of this work, likewise appeared in the first precinct in Springfield, principally in the north and south extremes of the parish. And in Hadley, old town, there gradually appeared so much of a work of God on souls, as at another time would have been thought worthy of much notice. For a short time there was also a very great and general concern of the like nature at Northfield. And wherever this concern appeared, it seemed not to be in vain. But in every place, God brought saving blessings with him, and his word attended with his Spirit, as we have all reason to think, returned not void. It might be well said at that time, in all parts of the county, "Who are these that fly as a cloud and as doves to their windows?" "This remarkable pouring out of the Spirit of God, which thus extended from one end to the other of this county, was not confined to it, but many places in Connecticut have partaken in the same mercy; as for instance, the first as we in Northampton, while we had no knowledge of each other’s circumstances. There has been a very great ingathering of souls to Christ in that place, and something considerable of the same work, began afterwards in East Windsor. My honored father’s parish, (the Rev. Timothy Edwards,) which has in time past been a place favored with mercies of this nature, above any on this western side of New England, excepting Northampton; there having been four or five seasons of the pouring out of the Spirit to the general awakening of the people there, since my father’s settlement among them. There was also the last spring and summer, a wonderful work of God carried on at Coventry, under the ministry of the Rev. Mr. Meacham. I had opportunity to converse with some of the Coventry people, who gave me a very remarkable account of the surprising change that appeared in the most rude and vicious persons there. The like was also very great in a part of Lebanon, called the Crank, where the Rev. Mr. Wheelock, a young gentleman, is lately settled. And there has been much of the same at Durham, under the ministry of the Rev. Mr. Chauncey; and to appearance no small ingathering of souls there, and likewise among many of the young people in the first precinct of Hartford, under the ministry of the Rev. Mr. Gould; where the work was much promoted by the remarkable conversion of a young woman that had been a great company-keeper, as it was here." The revival of religion extended also to the parish in Stratford, under the care of the Rev. Mr. Mil1s, to New Haven, old town, under the ministry of the Rev. Mr. Noyes, to Mansfield, where Mr. Eleazer Williams was settled, also to Tolland, Hebron, and Bolton. The same was true also, of the towns of Preston, Groton, and Woodbury. Some parts of New Jersey were also visited with these gracious manifestations of the presence of the Holy Spirit. Three individuals in that State, the Rev. Messrs. Cross, Frelinghuysen, and Gilbert Tennent, were especially blessed in their ministry. At Northampton, however, the work seemed to be far more deep, general, and soul-transforming than any where else. It reached all classes in the community, sober and vicious, high and low, rich and poor, wise and unwise. On one occasion, one hundred were received into the church; on another, sixty. Of all these Mr. Edwards says he had sufficient evidence of the conversion of their souls. In six months, there were, at least, three hundred conversions in Northampton, and about as many males as females. "And I hope," continues he , "that by far the greater number of persons in the town, above sixteen years of age, are such as have the saving knowledge of Jesus Christ; and so by what I heard, I suppose it is in some other places, particularly at Sunderland and South Hadley." In Northampton, there were fifty persons above forty years of age, who became pious; more than twenty above fifty; ten above sixty; and two above seventy; thirty between fourteen and ten; two between ten and nine; and one (Phoebe Bartlett) only four years of age. Several entire families became pious. Several Africans were also visited by that God who is rich unto all those who call upon him. There were many

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instances of very sudden conversion. For about five or six weeks together, there were conversions, as is supposed, at the rate of thirty a week.

There was a great variety in the manner of the Spirit’s operations. Persons who were awakened, immediately renounced all outward sins, and applied diligently to the use of the means of salvation. Some had ten times less distress than others, when the result seemed to be the same. "The drift of the Spirit of God in his legal striving with persons, has seemed most evidently to be, to make way for, and to bring to a conviction of their absolute dependence on his sovereign power and grace, and universal necessity of a Mediator, by leading them more and more to a sense of their exceeding wickedness, and guiltiness in his sight; the pollution and insufficiency of their own righteousness, that they can in no wise help themselves, and that God would be wholly just and righteous in rejecting them, and all that they do, arid in casting them off forever." "In some instances it seems easy for our reasoning powers to discern the methods of divine wisdom, in his dealings with the soul under awakenings. In others his footsteps cannot be traced, and his ways are past finding out." "I think I have found that no discourses have been more remarkably blessed, than those in which the doctrine of God’s absolute sovereignty with regard to the salvation of sinners, and his just liberty, with regard to answering the prayers, or prospering the pains of mere natural men, continuing such, have been insisted on. I never found so much immediate saving fruit, in any measure, of any discourses I have offered to my congregation, as some from these words, Romans iii. 19, ‘That every mouth may be stopped;’ endeavoring to show from them that it would be just with God forever to reject and cast off mere natural men."

"While God was so remarkably present amongst us by his Spirit, there was no book so delighted in as the Bible; especially the book of Psalms, the prophecy of Isaiah, and the New Testament. Some by reason of their esteem and love for God’s word, have been at some times greatly and wonderfully delighted and affected at the sight of a Bible; and then, also, there was no time so prized as the Lord’s day, and no place in this world so desired as God’s house."

In the latter part of May, 1735, this great work of the Spirit of God, began obviously to decline, and the instances of conversion to be less numerous, both at Northampton and the surrounding villages. One principal cause of this declension was doubtless that the physical excitement had been greater than the human constitution can, for a long time, endure. [* Footnote: Dwight’s Life of Edwards page 124 ] Another reason is unquestionably to be found in the fact that those who had long witnessed this remarkable display of divine power, without being effected by it, became hardened in sin. Mr. Edwards also attributes it, in part, to two striking events of Providence at Northampton, and to two remarkable instances of enthusiastic delusion, in two of the neighboring villages. He mentions also a third cause, and one far more powerful, and more extensive in its influence, than either of the two last. In 1735, the first church in Springfield having elected a pastor, invited the churches in the southern parts of Hampshire, by their ministers and delegates in council, to proceed to his ordination. The council when convened, after examining the qualifications of the candidate, refused to ordain him, and assigned two reasons for this refusal—youthful immorality, and anti-scriptural opinions. Mr. Edwards, though invited to this council, for some reason or other, was not present. The church, in August, called a second council, consisting chiefly of ministers and delegates from the churches in Boston, which immediately proceeded to the ordination. The first council, finding their own measures thus openly impeached, published a pamphlet entitled "A Narrative and Defence of the Proceedings of the Ministers of Hampshire." The second council defended themselves in a pamphlet entitled, "An answer to the Hampshire Narrative." Mr. Edwards, at the request of the first council, wrote a reply to this, entitled, "A letter to the author of the pamphlet called, An answer to the Hampshire Narrative." This concluded the written controversy. It, however, engrossed the attention of both ministers and people to such an

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extent, that it hastened the termination of the Revival of Religion, in the county of Hampshire.

In other parts of the country, however, the work of grace continued. By the revival at Northampton, a strong impulse had been given to the churches extensively throughout the colony. The style of preaching became more direct, pungent, and adapted to awaken the feelings, and enlighten the conscience. In consequence of the high reputation which Mr. Edwards had acquired as a successful preacher, and as a wise Counsellor to the inquiring, he received frequent invitations from churches far and near, to labor among them, for a little period. With the consent of his people, he frequently went forth on these missionary tours. There was an extraordinary instance of his success in Enfield, a town on Connecticut river below Springfield. The people of that place had remained unaffected, while all the surrounding region was visited by the influence of the divine Spirit. On a certain day a meeting was appointed, and Mr. Edwards invited to preach. The preceding night was passed by many Christians in the neighboring towns in fervent prayer. The meeting was attended by several ministers and by others, from distant places. At the commencement of the service, the appearance of the people was thoughtless and vain. Mr. Edwards preached his well known sermon, entitled "Sinners in the hands of an angry God." Before the sermon was ended, the whole assembly seemed to be overwhelmed with strong emotion, and prostrated with awful convictions of their sin and danger. There was such a breathing of distress and weeping, that the preacher was obliged to speak to the people, and desire silence, that he might be heard.

"At New London, Groton, Lyme, Stonington, Preston, and Norwich," remarks Dr. Trumbull, "as well as in other parts of the colony of Connecticut, and in some portions of Rhode Island, the work was general and powerful. In a parish in the north part of New London, it is estimated that not less than twenty were born again, in one week." The church in Groton, under the pastoral care of the Rev. John Oliver, was favored with an accession of eighty members, in the term of five or six months. The Rev. Mr. Parsons, and the Rev. George Griswold, of Lyme, were very successful. Mr. Griswold admitted into his church one hundred whites and thirteen Indians. Mr. Fish, of Stonington, admitted to his church one hundred and four persons. In the town of Westerly, Rhode Island, previously to the revival, there was not known to be one pious family, nor one person who professed religion, or even one who believed some of the peculiar doctrines of the gospel. A clergyman by the name of Park, was sent thither. He took great pains to preach the doctrines of the gospel, faithfully, to the English and Indians. A great change was by divine grace effected. A church of between thirty and forty members was formed. About one hundred Indians became the constant hearers of Mr. Park.

It is the opinion of Dr. Trumbull, that in many places the converts were received too soon into the communion of the church. One reason was, that a great proportion of the clergy, at that time, were of opinion, that unregenerate men, if externally moral, ought to be admitted to all the ordinances of religion. Another reason was, that that was considered to be evidence of a real change of heart, which was no evidence at all.

About this time the Rev. George Whitefield began to attract considerable attention. He was born at Gloucester, England, in December, 1714. He first visited this country in 1738, and preached in some of the southern colonies, and after his return to England, in various parts of the island, with great applause and success. He came over the second time into this country, in November, 1739. Great effects immediately resulted from his preaching. Such was the eagerness in Philadelphia to listen to religious instruction, after Mr. Whitefield’s visit, that there was public worship, regularly twice a day, for a year; and on the Lord’s day, it was celebrated generally three, and frequently four times. An aged man, deeply interested in the scenes, which were there witnessed, and who was living in 1806, said that there were twenty-six societies for social prayer and religious conference. On his way from Philadelphia, Mr. Whitefield preached at Elizabethtown, Maidenhead, Abington, Neshaminy, Burlington, and New Brunswick in New Jersey. Many followed him twenty,

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and some sixty miles from Philadelphia. After preaching in New York, he went by land to Georgia. He soon after returned to Philadelphia. In August, 1740, he sailed for New England, having received letters of invitation, from the Rev. Dr. Colman, and Mr. Cooper, ministers of Boston. He arrived at Providence, Rhode Island, on the 14th of September. Ten miles from Boston, he was met by the governor’s son, and a train of the clergy and principal inhabitants. The ministers, Prince, Sewall, Foxcroft, Gee, and Webb, were his warm friends. He commenced preaching in Dr. Colman’s meeting-house. He then preached in the other churches, and sometimes on the common. The governor, (Belcher,) the Secretary, and several of the council, generally attended. Dr. Colman said it was the happiest day he ever saw in his life." He preached also at Cambridge, Marblehead, Ipswich, Newbury, Salem, Maiden, Hampton, Portsmouth, York, and many other places. In about a week, he preached sixteen times, and rode one hundred and seventy miles. He returned to Boston on the sixth of October. Here, the number of his hearers was exceedingly increased. It was supposed that at his last sermon, they amounted to 20,000. The revivals of religion which had existed in the western parts of Massachusetts, in Connecticut, and elsewhere, had not extended to Boston, until after Mr. Whitefleld’s arrival. The ministers of the town had appointed lectures, and taken much pains to call the attention of the people to the concerns of eternity; but they were unsuccessful. The lectures were so thinly attended, that the ministers were greatly discouraged. Mr. Whitefield took notice of it, and pressed the people to reform; and through his instrumentality, there was a remarkable change. The congregation became crowded and solemn. Public notice was given that there would be a lecture on the Tuesday evening, weekly. It was the first stated evening lecture ever appointed in that part of New England. When the evening came, the house was as crowded as if Mr. Whitefield had been there. Dr. Colman preached a most interesting sermon. This was the beginning of a very great revival of religion. Multitudes resorted to their ministers for spiritual advice. Never had any thing been experienced to be compared to it. Mr. Whitefleld left Boston, or Northampton, and preached on his way, at Concord, Sodbury, Marlborough, Worcester, Leicester, and Hadley. Pulpits and houses were every where opened for him, and the same happy influence attended his labors.

On the evening of Thursday, the 16th of October, 1740, Mr. Whitefield came to Northampton to see Mr. Edwards, and to converse with him respecting the work of God in 1735, and remained there until the morning of the 20th. In this interval, he preached five sermons, adapted to the circumstances of the town, reproving the backslidings of some, the obstinate impenitence of others, and summoning all, by the mercies with which the town had been distinguished, to return to God. His visit was followed by the conversion of some individuals. The attention to religion increased during the winter; and in the spring of 1741, it became the object of general attention. On Monday, Mr. Edwards, with the Rev. Mr. Hopkins of West Springfield, and several other gentlemen, accompanied Mr. Whitefield, as far as East Windsor, to the house of the Rev. Timothy Edwards. While they were thus together, Mr. Edwards took an opportunity to converse with Mr. Whitefield alone, at some length, on the subject of impulses, and assigned the reasons which he had to think, that he gave too much heed to such things. Mr. Whitefie]d received it kindly, but did not seem inclined to have much conversation on the subject, and in the time of it, did not appear convinced by anything which he heard. Mr. E. also took occasion, in the presence of others, to converse with Mr. Whitefield about his too common practice of judging others to be unconverted. The whole interview was an exceedingly kind and affectionate one. At New Haven, Mr. Whitefield preached in presence of the governor, and other magistrates. He continued to preach in most of the towns till he came to Philadelphia. In seventy-five days he preached one hundred and seventy-five times in public, besides exhorting frequently in private. He travelled to Georgia, and soon after returned to England. In the autumn of 1744, he visited this country again. He passed through the whole land from Maine to Georgia, every where preaching to large congregations. Though near death, several times, yet he travelled 1,100 miles, and preached

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daily. In 1754, he once more visited this country. In his next visit he died at Newburyport, Massachusetts. This event took place on Monday, Sept. 30, 1770. He was not quite fifty-six years of age. He preached in the course of his ministry, which included thirty-four years and a quarter, EIGHTEEN THOUSAND sermons; which was somewhat more than FIVE HUNDRED sermons a year. The day preceding his death, he expressed a great desire to enter into his eternal rest; at the same time saying, "Lord, thou knowest I am not weary of thy work, though I am weary in it."

The effects of Mr. Whitefield’s labors were very great. The number of souls, who were truly converted to God, in this country, by the instrumentality of his preaching, doubtless, amounted to several thousands. Many others, like President Finley, the two Tennents, and Rowland, were encouraged by his example to preach the gospel with unwonted faithfulness, and with great success. Very much was also done in exciting a benevolent spirit. Whitefield plead, almost with the persuasiveness of a seraph, in favor of various religious and philanthropic enterprizes. No speaker ever had such astonishing power to unclasp the most inveterate avarice. The most stoical philosophy, the most hardened indifference, melted before him, as wax before the fire. He also exerted great influence by his noble, catholic spirit. He labored for no sect, Nor party, but for the common cause of Christianity.

At the same time, various evils, and some of them of most pernicious tendency, visited the American churches, partly from his example and agency, but especially from the heated zeal and indiscretion of his imitators. As is commonly the fact, those things which are faulty in a leader, will be exaggerated and caricatured, by the crowd of copiers.

To exhibit the true nature of these revivals, we will give some statements of the proceedings of a convention of ministers, who assembled in Boston, agreeably to previous notice in the Boston Gazette, of May 30, 1743. The following is the original invitation. "It is desired and proposed by a number of ministers both in town and country, that such of their brethren as are persuaded that there has of late been a happy revival of religion through an extraordinary divine influence, in many parts of this land, and are concerned for the honor and progress of this remarkable work of God, may have an interview at Boston, the day after the approaching commencement, to consider whether they are not called to give an open, conjunct, testimony to an event so surprising and gracious; as well as against those errors in doctrine, and disorders in practice, which through the permitted agency of satan have attended it, and in any measure blemished its glory, and hindered its advancement; and also to consult the most likely method to be taken, to guard people against such delusions and mistakes as in such a season they are in danger of falling into, and that this blessed work may continue and flourish among us." Those who could not be present were invited to send written attestations. The convention met in Boston, to the number of ninety persons, on Thursday, July 7th. Rev. Dr. Sewall, of Boston, acted as Moderator, and the Rev. Messrs. Prince of Boston, and Hobby of Reading, as Scribes. Letters were read from twenty-eight persons, who were absent. A committee was appointed, consisting of the Rev. Dr. Sewall, Messrs. Wiggles-worth, Prince, Adams, Cooper, Nathaniel Rogers, Leonard, and Hobby, to prepare a report. On the next morning this committee presented a document, which, after full discussion, was signed by all present; and the meeting was dissolved. The following sentences will show the nature of the report. "We, whose names are undersigned, think it our indispensable duty, (without judging or censuring such of our brethren as cannot at present see things in the same light with us,) in this open and conjunct manner, to declare, to the glory of sovereign grace, our full persuasion, either from what we have seen ourselves, or received upon credible testimony, that there has been a happy and remarkable revival of religion in many parts of this land, through an uncommon divine influence, after a long time of great decay and deadness, and a sensible and very awful withdrawal of the Holy Spirit from his sanctuary among us." "The present work appears to be remarkable and extraordinary, on account of the numbers wrought upon. We never before saw so many brought under soul

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concern, and with great distress making the inquiry, What must we do to be saved? And these persons were of all ages and character. With regard to the suddenness and quick progress of it, many persons and places were surprised with the gracious visit together, or near about the same time, and the heavenly influence diffused itself far and wide, like the light of the morning. Also in respect to the degree of operations, both in a way of terror, and in a way of consolation, attended in many with unusual bodily effects. Not that all who are accounted the subjects of the present work, have had these extraordinary degrees of previous distress and subsequent joy. But many, and we suppose the greater number have been wrought on in a more gentle and silent way, and without any other appearances than are common and usual at other times, when persons have been awakened to a solemn concern about salvation, and have been thought to have passed out of a state of nature into a state of grace. As to those whose inward concern has occasioned extraordinary outward distresses, the most of them, when we came to converse with them, were able to give, what appeared to us, a rational account of what so affected their minds." "The instances were very few in which we had reason to think these affections were produced by visionary or sensible representations, or by any other images than such as the scripture itself presents to us. Of those who were judged hopefully converted, and made a public profession of religion, there have been fewer instances of scandal and apostacy than might be expected." "There appears to be more experimental godliness and lively Christianity, than most of us can remember we have ever seen before." "And now we desire to bow the knee in thanksgiving to the God and Father of our Lord Jesus Christ, that our eyes have seen and our ears heard such things. And while these are our sentiments, we must necessarily be grieved at any accounts sent abroad, representing this work as all enthusiasm, delusion, and disorder. Indeed it is not to be denied that in some places many irregularities and extravagances have been permitted to accompany it, which we would deeply bewail and lament before God, and look upon ourselves obliged, for the honor of the Holy Spirit, and of his blessed operations on the souls of men, to bear a public and faithful testimony against; though at the same time, it is to be acknowledged with much thankfulness, that in other places where the work has greatly flourished, there have been few if any of those disorders and excesses. But who can wonder if at such a time as this, satan should intermingle himself to hinder and blemish a work so directly contrary to the interests of his own kingdom."

The Convention go on to say, "that they do not make secret impulses on their minds, without a due regard to the written word, the rule of their duty; ‘a very dangerous mistake, which we apprehend some in these times have gone into.’ That to avoid Arminianism, they do not verge to the opposite side of Antinomianism; while we would have others take good heed to themselves, lest they be by some led into, or fixed in, Arminian tenets, under the pretence of opposing Antinomian errors. That laymen do not invade the ministerial office, and under a pretence of exhorting, get up preaching; which is very contrary to gospel order, and tends to produce errors and confusion in the church. That ministers do not invade the province of others, and in ordinary cases preach in another’s parish, without his knowledge, and against his consent; nor to encourage raw and indiscreet young candidates, in rushing into particular places, and preaching publicly or privately, as some have done, to the no small disrepute and damage of the work in places where it once promised to flourish. Though, at the same time, we would have ministers show their regard to the welfare of their people, by suffering them to partake of the gifts and graces of able, sound, and zealous preachers of the word, as God in his providence may give opportunity therefore; being persuaded God has, in this day, remarkably blessed the labors of some of his servants, who have travelled, in preaching the gospel of Christ. That people beware of entertaining prejudices against their own pastors, and do not run into unscriptural separations. That they do not indulge a disputatious spirit, which has been attended with mischievous effects, nor discover a spirit of censorious-ness, uncharitableness, and rash judging the state of others; than which, scarce anything has more blemished the work of God amongst us."

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"Finally, we exhort the children of God to continue instant in prayer that He, with whom is the residue of the Spirit, would grant us fresh, more plentiful, and extensive effusions, that so this wilderness, in all the parts of it, may become a fruitful field; that the present appearances may be an earnest of the glorious things promised to the church in the latter days, when she shall shine with the glory of the Lord arisen upon her, so as to dazzle the eyes of beholders, confound and put to shame all her enemies, rejoice the hearts of her solicitous and now saddened friends, and have a strong influence and resplendency throughout the earth. Amen. Even so, come, Lord Jesus. Come quickly."

This paper was signed by 18 ministers in the county of Suffolk, among whom were Colman, Sewall, Prince, Webb, Cooper, Foxcroft, Checkley, Gee, Eliot, and Moorhead of Boston: 12 in the county of Essex; 9 in Middlesex; 6 in Worcester; 10 in Plymouth ; 1 in Barnstable ; 3 in Bristol ; 3 in York; S in New Hampshire ; 1 in Rhode Island. There were 114 in all who gave attestations, either by signing their names to the above document, or by sending written attestations. Ninety-six of the one hundred and fourteen took their first degree of Bachelor of Arts more than ten years previously—consequently before the revival commenced. Twenty-six took their first degrees above thirty years before. Attestations were received from but twelve ministers in Connecticut, as the proposal did not reach them seasonably.

The Rev. John Rogers, of Ipswich, thus writes:—"And now I desire, as I have utmost reason, to bless God, who has given me to see a day of such marvellous power and grace, particularly in this place, and since the Rev. Mr. Whitefield and Tennent came among us; wherein great numbers of our young people, and others of more advanced age, give clear evidence of a saving change wrought in them, and by the fruits of the Spirit, show that they are born of the Spirit." The Rev. Peter Thacher, of Middleborough, in the county of Plymouth, has the following paragraph :—" There have been above two hundred, in a judgment of charity, savingly wrought on since November, 1741. Diverse, before that, had been met with under the ministry of the Rev. Mr. Daniel Rogers, and the Rev. Mr. Wheelock, not included in this number. But on one day in November, aforesaid, above eighty were pricked at the heart by a serum, heard from the Rev. Mr. Josiah Cracker, founded on Rom. viii. 1. Scarce a sermon delivered after that wonderful day, but the hearts of some seemed to be reached by conviction, conversion, or consolation. The aforesaid number is exclusive of many scores, who have been awakened by the word in the late showers, and yet, I fear, have rested short of Christ." The Rev. William Shurtleff, pastor of the church in Portsmouth, New Hampshire, says, "there has, for some time past, plainly appeared to be a remarkable revival of religion, and a marvellous work of God’s grace going on in Portsmouth. That among the very many who have been awakened and deeply convinced, there is a goodly number that are giving all the evidence which can be expected, of a real and saving change." Six ministers of the Eastern Association of the county of York, declare, that "there hath been a happy revival of religion in our land. We dare not but publicly speak out our grateful sense thereof, to the honor of the free and sovereign grace of God." The Rev. John Rogers, jun pastor of the second church in Kittery, writes:—" For my own part, I want a heart to conceive, and a tongue to express the obligations I am under, to admire, adore, and praise the name of the Lord for the great things he has done, and the yet, I trust, greater things he will do for his people in this land; and that he has spared me, the chief of sinners, to see this day of his wonderful grace. Oh praise, praise him, on my behalf; and also wrestle for me when nearest to his seat, that I may know the love of Christ, which indeed passeth knowledge, and that it may constrain me to love and live to him." The Rev. Stephen Williams, Peter Reynolds, Jonathan Edwards, Samuel Allis, John Woodbridge, David Parsons, jun. Edward Billing, Timothy Woodbridge, and Chester Williams, of Hampshire county, Massachusetts, sent in a joint attestation, because, "living at a great distance, and their circumstances not well allowing so great a journey," they could not be present. They assert, that there has been a happy revival of religion in the congregations under their care, and that there are many who give abiding evidence of a real conversion to God. The Rev. Daniel Putnam of Reading, near

[ 1832 ] RELIGION IN NEW JERSEY. 302

Boston, says, "that for the space of five or six weeks more or less of my people, younger and elder, came to my house every day in the week, except Sabbaths, and manifestly under a work of conviction." There were large additions to his church. The Rev. Oliver Peabody, of Natick, says, that many were hopefully converted in Medfield, Dedham, Needham, Medway, Sherburne, and other places in the vicinity. About fifty Indians and English were added to the church in Natick in four months. He says that many were convinced of sin before Mr. Whitefield came there. The Rev. Benjamin Bradstreet, of Annisquam parish, Gloucester, says, that "in his small parish, consisting of about eighty families, we have had in about twelve months past (previous to June, 1743), where we had before more communicants than families, about forty added to the church." Twelve ministers of Connecticut thus write:—"We are abundantly satisfied, that there has been of late, for about three years past, a great and wonderful revival of religion in the several places to which we minister, and in diverse others, with which we are acquainted ; wherein, through the mighty power and grace of God, great numbers of persons of all sorts, but especially young people, have been greatly awakened, deeply convinced of sin; and many, as far as we can judge from careful observation and examination, truly humbled at the foot of a righteous and sovereign God, and savingly brought to believe on the Lord Jesus Christ for everlasting life." A great revival of religion was experienced in both of the parishes in Wrentham. "There were very few houses, if any, in the town, in which there was not some observable spiritual concern. In the period between April, 1741, and August, 1743, two hundred and twenty-five persons were added to the churches." There was scarcely a cessation of the work for three years. Only one sermon was preached by an itinerant minister. It was the regular and stated preaching of the gospel which produced the effect, through the grace of God. In reference to Newark, in New Jersey, the Rev. Jonathan Dickinson, afterwards President of the New Jersey College, thus writes:—"There was a remarkable revival of religion in Newark, in the autumn of 1739, (the summer before Mr. Whitefield first came into these parts). In the following March, the whole town in general was brought under an uncommon concern about their eternal interests, and the congregation appeared universally affected under some sermons which were preached to them. "In February, 1740—1, they were again visited with the special and manifest effusions of the Spirit of God." The same glorious scenes were witnessed in Mr. Dickinson’s own congregation, Ehizabethtown. More persons visited him in a single day, to converse on the subject of personal religion, than had been to see him for half a year before the revival of religion commenced. About sixty persons were supposed to have passed from death to life. In other towns in New Jersey, and in the contiguous parts of Pennsylvania, many became truly devoted to the Lord.

Particular individuals, besides Mr. Whitefield, were eminently successful in their work. Mr. William Cooper, of Boston, (colleague with Dr. Colman in Brattle Street church,) said, that six hundred persons called upon him for religious conversation, in six months. Mr. Webb, another of the Boston ministers, had, in the same space of time, above one thousand. Mr. Cooper frequently preached in other places. Mr. Gilbert Tennent spent about two months in Boston, and the vicinity. He seemed to have as deep an acquaintance with the experimental part of religion, as any person whatever, and his preaching was searching and rousing to an extraordinary degree. He aimed directly at the hearts and consciences of people, and laid open their various delusions. He was truly a son of thunder. Rev. Dr. Benjamin Pomeroy, of Hebron, was a man of powerful pulpit talents. His sermons were solemn and weighty, and delivered with great animation. He set the terrors of the Lord in awful array before sinners; yet he would melt into tears when speaking of the wonders of Christ’s love. Doctor Wheelock, afterwards President of Dartmouth College, was a gentleman of a mild and winning aspect, his voice smooth and harmonious, his addresses pungent and powerful. Both Mr. Pomeroy and Mr. Wheelock were often invited to preach in distant parts of New England. Dr. Bellamy, of Bethlem, Connecticut, who studied divinity with President Edwards, had a commanding appearance, a smooth and strong enunciation, and could fill the largest house with his voice.

[ 1832 ] DR. DELLAMY—DAVENPORT—GOV. LAW. 303

He had great reasoning powers, and was a most able vindicator of the doctrines of grace. "It is difficult for any man who never heard him," says Dr. Trumbull, "to form a just idea of the beauty and force of his preaching."

"This glorious work of God," continues Dr. Trumbull, "which had effected such a wonderful reformation through the country, was marred and greatly injured by many imprudences and irregularities, and was most violently opposed by ministers, by magistrates, by cruel and persecuting laws, by reproach and misrepresentation, and all other ways and means which its adversaries could invent."

Mr. James Davenport, of Southhold, on Long Island, who had been esteemed a faithful minister, became zealous beyond measure, made a visit to Connecticut, and preached in New Haven, Branford, Stonington, and various other places, and went on as far as Boston. He gave an unrestrained license to noise and outcries, both of distress and joy in time of divine service, he spoke himself in the highest tone of voice, and practised the most violent agitations of body. Those persons who were the subjects of these violent contortions and distress, he would declare to be converted. He also encouraged public exhorters to speak with ministerial assurance and authority. He also undertook to examine his brethren in the ministry in regard to their spiritual state, and publicly to decide concerning them, whether they were converted or not. Some whom he had privately examined, he would declare in his prayers to be unregenerate. His brethren remonstrated against these measures, but without producing any effect. At Charlestown, Massachusetts, he withdrew from the communion on the Sabbath, pretending that he had scruples as to the conversion of the minister. He was complained of and brought before the General Court of Massachusetts, and dismissed as not being of a sound mind. His conduct had a pernicious influence on the people, and gave rise to many errors which sprang up in the churches; and he seems to have been instrumental in the separations which took place, and to have given great occasion of scandal to the enemies of religion. Every thing reproachful was said of religion, which its enemies could devise. Under the administration of Jonathan Law, in Connecticut, a number of severe and persecuting laws were enacted. By one of these laws, every minister, who should preach in the parish of another, without an invitation from the minister, and a majority of the inhabitants, should be deprived of the benefit of the law for the support of the clergy. No association should license a candidate for the ministry, belonging to another association, under a similar penalty. Such as should transgress might be bound to keep the peace in the sum of one hundred pounds. These laws were probably passed by the instigation of the Arminian (or Old Lights, as they were called) part of the General Association of Connecticut. They were an outrage upon every principle of justice, and a palpable violation of the bill of rights. Episcopalians and Baptists, even in Connecticut, were allowed to preach in the parishes of other ministers. It, was the occasion of a great and fixed disaffection between the different classes of ministers, and was a means of separation and division in the churches. In 1742, Mr. Davenport, and Rev. Dr. Pomeroy were arrested by order of the Legislature. Mr. Davenport was transported to Long Island. Dr. Pomeroy was dismissed. This was a period of fearful interest in the churches. Most dangerous errors were greedily adopted by many of the separates as they were called. If an honest man doubted of his conversion, and only said that he did not know that he had faith, he was upon that declared to be unconverted. If a person was filled with great joy, that was considered as a sure evidence of his being a Christian. They maintained that one Christian could certainly know another, not so much by external evidence, as by inward feeling, or fellowship, as they called it. Sometimes they pretended to have a witness of the conversion of others, who now were in a state of sin. In their religious conduct, they were influenced more by inward impressions, than by the plain word of God, or by the manifest intimations of Providence. They pretended that if they did not feel a minister’s preaching, he was either unconverted or legal and dead. There was also a remarkable haughtiness arid self-sufficiency, and a fierce and bitter spirit of censoriousness, and an impatience of instruction and reproof.

It ought, however, to be mentioned that these errors were not general. In

[ 1832 ] PRESBYTERIANS—DAVID BRAINERD. 304,

Connecticut, they were mostly confined to the counties of New London, and Windham, and to a part of the county of Hartford. The towns in which separations took place, were Stonington, Lyme, Norwich, Preston, Canterbury, Plain-field, Mansfield, Middletown, Suffield, and Windsor. In 1744, Rev. John Owen of Groton, and Rev. Dr. Pomeroy, were arrested by order of the General Assembly. Dr. Pomeroy was bound to his good behaviour in a bond of fifty pounds. Mr. Owen was dismissed on paying the costs of prosecution. Mr. Finley, afterwards President of the college of New Jersey, was transported from the colony as a vagrant. Two members of Yale College, by the name of Cleaveland, were dismissed on account of their zeal and irregularities. In 1744, Mr. Davenport was convinced of his faults, principally by the labors of the Rev. Messrs. Williams and Wheelock. He made a most public and ample confession of his errors. This was published and spread throughout the country. But it did not reclaim those of whose delusion Mr. Davenport had been the cause. Both parties continued to contend with fierce and unrelenting zeal. Some of the churches were rent in sunder. Laymen took upon themselves the business of ordaining ministers, while on the other hand the General Association recommended to the ministers not to admit Mr. Whitefield and other itinerants, into their pulpits. In Massachusetts, the revival met with some violent opposition. The Rev. Dr. Chauncy, pastor of the first church in Boston, and great grandson of President Chauncy, wrote a book of between four and five hundred pages, in which he dwells at length on the irregularities of the work, all calculated to place it in a very disadvantageous light. He collected the most exaggerated accounts from those persons who were enemies of religion, and even condescended to copy anonymous newspaper paragraphs. He attempted to prove that it was not a divine work, and that the Spirit of God could not be in it. He calls upon all churches and ministers to unite to crush it. Dr. Chauncy was a gentleman of extensive reading, and a good scholar, but it is a little remarkable that he frequently falls into the same errors, which he condemns, censoriousness, and indiscriminate condemnation of others, and in fact, in many of his quotations insensibly gives up the whole argument. He travelled several hundred miles to collect information, but unhappily sought it, principally, of those, who were opposers of the revivals of religion. In the Presbyterian church, the controversy was equally protracted and violent. In 1741, the synod of Philadelphia, representing the whole Presbyterian church in the British provinces, after an ardent dispute among its members, was rent in asunder, and two rival synods were formed, New York, and Philadelphia. The synod of New York were to a man the warm friends and coadjutors of Mr. Whitefield, while the synod of Philadelphia were generally, if not universally, his opposers. The leaders of the New York synod, were Blair, Finley, Dickinson, the Tennents, &c.; of the Philadelphia synod, the Alisons and others. The synod of New York reproached that of Philadelphia, with introducing men into the Christian ministry without a due regard to their personal piety; while the synod of Philadelphia recriminated, by charging the synod of New York with licensing men to preach the gospel without the adequate literary attainments.

We cannot close the history of this period, without adverting to the almost unparalleled labors and sufferings of David Brainerd. This eminent missionary was born in Haddam, Connecticut, April 20, 1718. He was admitted a member of Yale College in September, 1789. In November, 1742, he was appointed a missionary to the Indians, by the correspondents of the British Society for Propagating Christian Knowledge. He commenced his labors at Kaunameek, an Indian village, about twenty miles from Stockbridge, Massachusetts, and fifteen miles from Kinderhook, New York. He spent one year in this place. The following year—1744—5—he passed at some Indian settlements on the Delaware river, in Pennsylvania. At a place called Crossweeksung, near Freehold, New Jersey, whither he went in 1745, he was favored with remarkable success. It was not uncommon for the whole congregation to be in tears, under the powerful and affecting preaching of Brainerd. In less than a year, seventy-seven persons were baptized, of whom thirty-eight were adults, who gave satisfactory evidence of having been renovated by the Spirit of God. Many, who had been very debased and profligate, seemed to be entirely reformed. In 1746, Mr.

[ 1832 ]GENERAL OBSERVATIONS. 305

Brainerd visited the Indians on the Susquehanna river. By this journey he was very much debilitated. His health gradually declined, till October 9th, 1747, when he entered into that rest which remaineth for the people of God. He was in the thirtieth year of his ago. The exertions of Brainerd were of short continuance; but they were intense, unremitted, and attended with extraordinary success.

Another name, worthy of honorable mention in this connection, is that of John Sergeant. He was born at Newark, New Jersey, in 1710.

He graduated at Yale College in 1729. He was employed as a tutor four years at that institution. In October, 1734, he went to Houssatonnoc, an Indian village, in the western part of Massachusetts (now Stockbridge), and began to preach to the Indians. He was supported, in part, by the Society for Propagating the Gospel, and in part by individuals in England, whose liberality reached him, through the hands of the Rev. Dr. Colman, of Boston. He died at Stockbridge, July 27, 1759, in the forty-ninth year of his age. He had baptized one hundred and twenty-nine Indians, forty-two of whom were communicants at the time of his death. He translated the whole of the New Testament, except the Apocalypse, into the Indian language, and also several portions of the Old Testament. Soon after his death, the Indians removed to New Stockbridge, in New York. For many years they were under the care of the Rev. John Sergeant, the son of the individual just named.

We close the review of the religious history of this period with the following general observations.

1. Extent of the revivals of religion. The special religious attention commenced about the year 1729, and continued, with various interest, till 1745, and in some towns till 1750. The whole time was from fourteen to eighteen years. The white population of all the colonies in 1729, may be estimated at 500,000; and in 1745—the close of the period—at 900,000. About one half of this number resided in the States of Massachusetts and Pennsylvania. The revivals of religion were confined almost entirely to the Congregational and Presbyterian denominations. There were no Methodist churches in this country till 1766, when a society was collected in New York city. In 1707, there were but seventeen Baptist churches in this country; and in 1740, the whole number was scarcely thirty-five. In the year 1700, there were, according to the estimates of Colonel Heathcote, not far from 6,000 individuals attached to the church of England. A large part of this number was found in the States of Maryland and Virginia. In the latter State there were forty parishes, and twenty clergymen. As late as 1775, there were but eighty Episcopal clergymen in this country, north and east of the State of Maryland. It is not known that any Episcopal churches were affected by the revivals of religion under consideration. The number of Presbyterian churches in 1780, was small compared with the Congregationalists. The first Presbyterian church in the United States was not formed till 1702. The first house of worship erected in New York city—the Wall-street church—was in the year 1719. The oldest synod established, and the only synod till 1741, was that of Philadelphia, in 1716. At the commencement of the revivals of religion, there were probably not far from one hundred Presbyterian churches, fifty ministers, and 10,000 communicants. A number of Dutch Reformed churches were established, and participated in the influences of the divine Spirit. In 1730, there were in Massachusetts, including Maine, not far from one hundred and thirty incorporated towns, and one hundred and sixty Congregational churches. Allowing the number of communicants on an average to have been 80 for each church, the sum would be 12,800. The number of churches in New Hampshire, Rhode Island, and Connecticut, may be estimated at 100, and the communicants at 10,000. Thus the whole number of communicants in the Presbyterian and Congregational churches in this country, in 1729, may be estimated at not far from 33,000. There is ample reason for believing, that the number of churches in these denominations, in 1715, amounted to 750; and that each church contained, on an average, 100 members, making the whole number of communicants, in 1745, 75,000. The special revivals of

[ 1832 ] GENERAL OBSERVATIONS. 306

religion were probably the means of adding from 20,000 to 30,000 members to the churches.

2. The genuine fruits of holiness appeared, according to the acknowledgment of all parties, in multitudes of those who professed religion. They were Christians who endured unto the end. This is the unanimous testimony of those men who were the best able to judge. Great numbers, who were convinced of sin by Mr. Whitefield’s preaching, gave ample evidence, living and dying, of sincere and fervent love to the commands of God.

3. There is reason to believe that a preparation had been made for the descent of the Holy Spirit, many years before the revival commenced. The fasts and public reformations, the prayers and tears of good men, from 1700 to 1730, were not in vain.

4. The same errors and irregularities existed in revivals of religion as exist now, and as were witnessed, within a few years after the settlement of the country. There seem to be no new errors, nor mistakes. Lay-preaching, censoriousness, self-confidence, harsh judgments, extravagant speeches, looking for evidence of grace in feelings and impulses, neglect of the written word, and other similar things, have always sooner or later, to a greater or less extent, attended general revivals of religion. The people of God have never yet been able to bear a continued divine influence. There has not been holiness enough. Revivals of religion will certainly be corrupted, till there is a great advance in liberality of views, and spirituality of feeling, among the churches and ministers of Christ.

5. It ought to be distinctly mentioned here, that much of the opposition to the revivals of religion, arose from the fundamental error which prevailed in many churches, of admitting unconverted members to the communion. The real church of Christ was paralyzed and shackled. There were enemies within her bosom more formidable than the enemies without These individuals, if they were not affected by the divine influence, were ever to be found in the front rank of opposition. The venerable Stoddard accomplished a vast amount of good, but by his support of the practice in question, he was the means of a vast amount of evil.

6. In the instances of legislative interference in Massachusetts and Connecticut, we see the utter folly of controlling religious affairs, by the civil power. No man who will read the history of Governor Law’s administration in Connecticut, will ever desire to unite "Church and State."

7. The necessity of preaching plainly and powerfully the great doctrines of the gospel, is most affectingly seen, in the history of those times. There was very little fanaticism in Northampton, in Hampshire county, in Bethlem in Connecticut, nor in Elizabethtown in New Jersey. Edwards, and Bellamy, and Dickinson, excluded error, by a powerful and uniform exhibition of the truth. The people were instructed. The excitement proceeded more from reflection than from sympathy. In those places where appeals to the feelings_, and exhortations were most frequently made, fanaticism exhibited its most baleful fruits.

8. The right course for all Christians, and all Christian ministers to take, on the recurrence of such scenes, is most obvious. It is to join heartily and cordially in all scriptural and proper measures to promote revivals of pure Christianity, and steadily and calmly to oppose and discountenance all injudicious measures at the beginning. In resisting what is obviously wrong, they are not resisting the Spirit of God. The Convention of ministers who assembled in Boston, in 1743, took the proper course. They most unequivocally approved of the revivals as the work of God’s Holy Spirit, while they were not afraid to lift their warning voice against whatever had an injurious tendency. Dr. Chauncy, and the warm partisans of Mr. Whitefield, were all in fault. One party indiscriminately condemned, and the other indiscriminately approved and admired.

9. An accurate knowledge of human nature, and of the laws of the human mind, was needed exceedingly during that revival. If the ministers of Connecticut had read and understood President Edwards’s book on the Religious Affections, they would have avoided one half of the evils which lent many of the churches in sunder.

Conducted by

BOSTON:

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1835.

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This document was scanned from an original copy of the American Education Society’s Quarterly Register, which served as a digest of the diverse facets in American Education and its outflowing effects worldwide. The society was comprised of leading Harvard, Yale, Dartmouth and Princeton Alumni, and served to promote the work both in the U.S. and abroad for educating the people in the Reformation’s worldview of the Bible serving as the only infallible rule of life, which, of course, was the purpose for which these schools were founded.

The following begins the original text:

COLUMBIA COLLEGE is the fifth institution of the kind established in the United States—Harvard University having been founded in 1638, William and Mary College in 1692, Yale College in 1700, and the college of New Jersey in 1746. The number of alumni amounts to about 1,200. Among them are the names of John Jay, Egbert Benson, Gouverneur Morris, De Witt Clinton, John M. Mason, Samuel Provost, Phi]ip Livingston, Robert R. Livingston, Peter Van Schaick, Robert Troup, and Marinus Willett. General Hamilton left the institution, without a degree, to join the army. The number of distinguished alumni, besides those mentioned, both living and dead, is large. There are several peculiarities in the administration of this institution, which are worthy of notice. The collegiate instruction is intrusted entirely to the president and professors. No tutor has been employed since 1762. Only three had been engaged previously—William Samuel Johnson, Leonard Cutting, and Myles Cooper. We have no doubt that all the other colleges in our land would adopt a similar course, were their funds adequate. The objection which is alleged against the employment of the time of learned professors in the drudgery of elementary instruction, ought not to exist. That drudgery should be encountered in the preparatory schools.

Since the year 1786, the order of merit is observed in giving the names of the candidates for the baccalaureate at Columbia college. We believe that this practice has not been adopted elsewhere, unless a single college in the Western States be an exception. Without here expressing an opinion in regard to the expediency of it, we will simply mention that a triennial catalogue of Columbia college affords an excellent opportunity to see how far the standing of collegiate life is maintained in subsequent years. It is a common remark, that proficiency at college affords no index of future attainment or usefulness. The truth of this remark is not confirmed, we believe, in the experience of Columbia college. The relative standing in college has been, if we are not mistaken, generally maintained in professional life.

The history of Columbia college would be a very fruitful theme for study, in determining the question of the relative advantages of a city, and a country-village, as a location for a literary institution. We now, however, forbear to make any remarks on this interesting subject, and proceed to quote the greater part of an historical sketch of Colombia college, which appeared in the Knickerbocker, a New York Monthly Magazine. It is inserted in the number for February, 1835, and is from the pen, we presume, of a member of the college-faculty.

"It appears from the records of Trinity Church, in this city, that as far back as the year 1703, its rector and wardens were directed to wait on Lord Cornbury, then governor of the province, ‘to know what part of the King’s Farm, then vested in the church, had been intended for the college, which he designed to have built.’ No steps, however, were taken, for many years, towards the execution of that design,—and it was not till after the establishment of an university in Philadelphia, that a number of gentlemen in New York, animated by the example of their neighbors, undertook to found

a college in the latter city. Early in the year 1758, an act of assembly, was obtained, appointing James Delancey and others, of different religious denominations, trustees for carrying their design into execution, and providing for a fund, by a succession of lotteries.

"In the year 1754, these trustees chose Dr. Samuel Johnson of Connecticut, to be president of the intended college; but he would not absolutely accept the office, until the charter had been obtained from the crown. He removed, however, to New York, and in July of that year, commenced the instruction of a class, consisting of ten students, in the vestry room of Trinity Church.

"On the 31st of October, of the same year, the royal charter was granted; and from that time the existence of the college is properly to be dated. This charter sets forth, among other things, that divers sums of money had been raised by lottery, and appropriated for the founding of a college, and that the rector and inhabitants of the city of New York, in communion with the Church of England, had set apart a parcel of ground on the west side of Broadway, and had declared themselves ready and desirous to convey the said land in fee for the use of a college, to be established upon the terms mentioned in their declaration,—and it therefore ordains, that the college shall be known by the name of King’s college, and shall be for the instruction, and education of youth, in the learned languages, and liberal arts and sciences, and that in consideration of the grant to be made by Trinity Church, the president of the college shall always be a member of the Church of England."

The number of trustees or governors of the college named in the charter, was about forty, at the head of whom was the archbishop of Canterbury.

"The governors were empowered to make such laws and ordinances for the regulation of the college, as they should think best, so that they were not repugnant to the laws of England, nor to those of the province of New York, and did not exclude any person of any religious denomination whatever, from equal liberty and advantage of education, or from any degrees, liberties, privileges, benefits, or immunities of the college, on account of his particular tenets in matters of religion. It was also ordained, that there should be public morning and evening service in the college, according to the liturgy of the Church of England, or a collection of prayers drawn from the liturgy, with a particular collect for the college,—and the Reverend Samuel Johnson, D.D., was named in the charter as the first president. The grant of land, above alluded to, was executed by Trinity Church, the release therefor expressing it to be made for the purpose of encouraging and promoting the founding, erecting, and establishing a college, in the province of New York, for the education and instruction of youth in the liberal arts and sciences,—and it contains provisions with respect to the president and the prayers to be used in the college, similar to those contained in the charter.

"The governors of the new college held their first meeting on the 7th of May, 1755, and its funds were subsequently augmented by the voluntary contributions of the founders, named in the charter, and of a number of’ other individuals, among whom the honorable Joseph Murray deserves to be particularly mentioned. This gentleman, who was an eminent lawyer of this city, and a member of the legislative council of the province, devised to the college nearly the whole of his estate, amounting to about twenty-five thousand dollars, which was expended chiefly, in the erection of suitable buildings for the institution. It was not however until May, of the year 1760, that the college buildings began to be occupied, and, notwithstanding all the exertions of its friends, the funds of the institution were by no means adequate to its wants. Addresses were drawn up, and forwarded to the English universities, and other public societies, and to individuals abroad, eminent for their rank and station,—soliciting their aid. The success of this appeal does not appear; but toward the end of the year 1762, the Reverend Myles Cooper, A. M. and Fellow of Queen’s College, in the University of Oxford, was elected a Fellow of King’s College New York, Professor of Moral Philosophy therein, and assistant to the president. Soon after his appointment, a new plan of

[ 346 ] HISTORY OF COLUMBIA COLLEGE.

education, remarkable for the extent and variety of the classical studies which it enjoined, was adopted, and new laws were passed for the government of the institution.

"In March, 1763, Dr. Johnson resigned his office of president, and shortly afterward, Mr. Cooper, who had been created a Doctor of Laws, by the college, was elected to supply his place. From this period the affairs of the college seem to have gone on regularly and prosperously. In the year 1767, a grant of land was obtained, under the government of Sir Henry Moore, of twenty-four thousand acres, situate in the northern parts of the province; but this accession to the property of the institution,—which, in the course of time, would have become very valuable, proved of no avail, as the tract in question, eventually fell within the boundary of the State of Vermont, and was lost to New York, and to the college. In the course of the same year, an application was made to the governors of the college, by several eminent physicians of the city of New York, for permission to deliver courses of lectures, in the several departments of medicine, in consequence of which, a regular medical school was established in the college.

"The institution continued to flourish until the commencement of the Revolution, and a summary of its history to that period, found among the papers, left in this country by Dr. Cooper, and supposed to have been written by him, gives a view of the state of the college at the time probably, when it was most flourishing under his superintendence. After stating the manner in which the college was founded and the endowments it had received, Dr. Cooper proceeds to say, that ‘by means of these and other benefactions, the governors have been enabled to extend their plan of education almost as diffusely as any college in Europe, herein being taught by proper masters and professors, who are chosen by the governors and president, divinity, natural law, physic, logic, ethics, metaphysics, mathematics, natural philosophy, astronomy, geography, history, chronology, rhetoric, Hebrew, Greek, Latin, modern languages, and whatever else of literature may tend to accomplish the pupils, both as scholars and gentlemen. To the college is also annexed a grammar school for the due preparation of those who propose to complete their education, with the arts and sciences.’

"When the disputes with the parent country assumed a serious aspect, president Cooper was under the necessity of returning to England. He appears to have intended his absence to be only temporary, for the Reverend Benjamin Moore, an alumnus of the institution, was appointed president pro tem, to act during the absence of Dr. Cooper. But the latter never returned to this country, and after his departure, no public commencements were held until peace was re-established. Several new students, however, were admitted during the year 1775, and degrees were conferred; and in the year following, although there were no admissions, the degree of Bachelor of Arts was conferred on six candidates.

"In the spring of’ 1776, the college building was converted by order of the Committee of Safety, into a military hospital. The professors and students were consequently dislodged, and the library and philosophical apparatus were removed to the City Hall, from whence very few of the books, and a very small part of the apparatus, ever found their way back to the college. Although the public course of instruction did not re-commence until after the close of the Revolutionary war, the course of tuition was for a short time carried on without the walls of the building; and two admissions are noted in the old matriculation book under the year 1777; after which no trace is found for several years of the continuance of any of the collegial courses. The governors, however, appear to have held occasional meetings during the remainder of the war, and upon the restoration of peace, the college again assumed the character of a public institution.

"In the year 1784, all the seminaries of learning in the State were, by an act of the legislature, subjected to the authority of ‘the Regents of the University,’ who immediately entered upon the regulation of the affairs of ‘Columbia College,’ to which the name of the institution was now changed; and in the course of a short time new professors were appointed, a grammar school, and a

medical department were established—several candidates presented themselves and were entered as students, and a literary society, composed of students and others, was admitted within the walls of the college.

"The views of the regents appear to have been much enlarged by the new station which the country had take it among the nations of the civilized world, for before the end of the year, they determined upon the establishment of professorships on a much more extensive plan than had ever before been adopted, or than ever has since been realized. But a small part of this plan could be carried into effect, as at the time it was adopted, the annual income of the college was estimated at only two thousand five hundred dollars. The college remained under the immediate superintendence of the regents of the university, until April, 1787, when, by an act of the legislature, the original charter, with necessary alterations, was confirmed, and the college placed tinder the care of twenty-nine trustees, who were to exercise their functions until their number should be reduced by death, resignation, or removal, to twenty-four; after which all vacancies in their number were to be filled by their own choice.

"In May 1787, William Samuel Johnson, LL. D., son of the first president, and at that time a member of the convention which formed the constitution of the United States, from the State of Connecticut, was elected president of Columbia college; and continued to execute the duties of that office, after being chosen by the same State one of its senators in the first congress under the federal constitution, and during the term of his election to the senate. At the time he entered upon the duties of his academical office, which was in the November subsequent to his appointment, there were in the faculty of arts, three professors, the same number in the medical department, and a professor of the German language. The number of students was thirty-nine, of whom five boarded and lodged in the college, and five others occupied rooms, and studied there. The affairs of the college appear to have proceeded from that time without experiencing any material change, until the beginning of the year 1792, when the medical school was placed upon a more respectable and efficient footing. A dean of the faculty, and eight professors were appointed; and their duties and powers defined; apartments in the college were appropriated to their use, and such alterations made as were requisite for their accommodation.

"For some years after this, the proceedings of the trustees indicate that the Institution was in a state of increasing prosperity. In addition to the former professorships, they appointed a professor of the Oriental languages; one of natural history, chemistry, etc.; one of the practice of medicine; one of law; and one of rhetoric and Belles Lettres. ln in the year 1798, the number of distinct professorships was diminished, by uniting different branches in the same department, and by abolishing such as had been found unnecessary.

"In July, 1800, the venerable Dr. Johnson resigned the office of president, after having held it upwards of thirteen years, and was succeeded by the Rev. Charles Wharton, P. D., who held the office with the professorships of moral philosophy and rhetoric then annexed to it, only about seven months. Upon his resignation, these professorships were again detached from the presidency, and the Rt. Rev. Benjamin Moore, bishop of the Protestant Episcopal church in the State of New York, was appointed to that office, twenty-six years after his first temporary appointment to fill it in Dr. Cooper’s absence, and a distinct professor of moral philosophy, rhetoric, etc., was also chosen.

"The new president did not reside in the college, and having ecclesiastical duties to perform,—of which the claims upon his time and attention were paramount to all others,—he was charged only with a general superintendence of the college, including attendance at the public examinations, and at commencements—amid was not expected to take an active part in its discipline and instruction, the chief management of these devolved, therefore, on the professors; and although the affairs of the institution could not be conducted in this way with the same vigor and efficacy as under the supervision of a single head, exclusively devoted to its service, and always present to watch over its welfare, yet the college may be considered, even during this period, as continually gaining ground. The course of instruction was carried on by highly

respectable professors, and the classes increased in numbers. The funds of the institution were also somewhat augmented by grants of land and money from the legislature; while its real estate in the city became daily more valuable.

"From this time the affairs of the college present nothing remarkable until the middle of the year 1809, when an important change was begun in the system of instruction, which may be considered as the commencement of a new era in the literary character of the institution. By an ordinance of the board of trustees, to take effect the following year, the requisites for entrance into the college were raised much higher than they had ever previously stood, and a new course of study and system of discipline were established, forming. with the new regulation as to admission, an admirable plan for elevating the standard, and extending the course of college education. This has since undergone some important modifications, but it still remains the basis of the existing plan of study and system of discipline. After this spirit of improvement had been thus awakened, bishop Moore resigned the office of president, in May 1811, with the view of making room for some other person, who might devote his whole time and attention to the concerns of the college. In the June following it was thought expedient to divide the duties and powers of the president between that officer and another, to be called the provost; and the statutes were altered accordingly. In the absence of the president, his place was to be filled by the provost, who, besides the like general superintendence with the president, was to conduct the classical studies of the senior class; and shortly after this alteration, the Rev. William Harris, D.D., was elected president; and the Rev. John M. Mason, D. D., was chosen to fill the new office of provost.

"During the progress of these internal improvements, the exterior of the college remained in a very deplorable state, and the want, both of proper accommodation and of a creditable appearance in the edifice, continued for several years longer to embarrass and mortify the trustees and friends of the institution. Various schemes were at different times devised, for a new arrangement of the building, and for raising a greater revenue from the college grounds, and serious thoughts were more than once entertained of removing the college from the city. While these plans were in agitation, and before any had been brought to maturity, the medical school of Columbia college, was in November 1818, discontinued in consequence of the establishment of the college of physicians and surgeons, in New York.

"In the year 1816, Dr. Mason resigned the office of provost, and a resolution was thereafter passed by the board of trustees by which the power and duties of that office, except as to conducting the classical studies of the Senior class, devolved on the president.

"The college buildings still remained" in an unsightly and ruinous condition, —and the trustees, after an attentive examination of their funds, found that they might with safety, enter upon a thorough repair of the old edifice, and the erection of additional buildings. In September 1817, the general outlines of the plan, afterward executed, were adopted, and whilst the building was in progress, improvements were also made in the interior concerns of the seminary. On the election of a new professor of moral philosophy and rhetoric, the course of study in that department was extended by the addition of political economy, and the history of ancient and modern literature. An adjunct professor of the Greek and Latin languages, was appointed to attend exclusively to the freshman class. The professorship of mathematics and natural philosophy, was divided into two distinct branches,—one consisting of mathematics and astronomy, the other of natural and experimental philosophy and chemistry,—for which latter department, a new professor was afterward appointed.

"Before the expiration of the year 1820, the alterations and improvements of the college buildings and grounds were completed, and the usefulness and respectability of the institution, were afterward further increased by the reestablishment of the professorships of law—of the Italian, and of the French languages, and literature. In the year 1827, the grammar school annexed to

the college was revived upon an extended and liberal plan, so as not only to render it a preparatory school for the college, but to afford the means of enlarged instruction, to those intended for mercantile pursuits, without entering the college, and within the next two years, a new building was erected in the rear of the college, for the accommodation of this auxiliary establishment, and forming one wing of a large edifice, designed to be completed whenever the college might have need of more numerous apartments.

"In October, 1829, the office of president became vacant by the death of Dr. Harris, who had continued to an advanced age, with great zeal and fidelity, to preside over the institution; and early in the following December, the Hon. William A. Duer, then one of the circuit judges of the State of New York, was elected to supply the vacancy.

"On the first of January, 1830, the new president entered upon the duties of his office, and within the same month, the system of instruction was extended by the establishment of a literary and scientific course, distinct from the full course, in which latter the classical studies are included, and students were allowed to be matriculated for any of the various branches composing the new course, in which also were comprised the modern languages of Europe. Free scholarships were established by the bounty of the trustees, the nominations to which were vested in each of the religions denominations in the city, and in its leading institutions for the promotion of knowledge; and the professors of the college were authorized to deliver public lectures at extra hours in any of the branches of literature and science, falling within their respective departments.

"The sub-graduate course of instruction was subsequently enlarged by the addition of lectures on the evidences of Christianity,—by the extension of the English studies in the younger classes, and enlarging those in the departments of natural philosophy and chemistry. A course of lectures on the constitutional jurisprudence of the United States has since been added to the studies of the senior class, and directed to be delivered by the president. To enable the faculty to discharge these increased duties, one hour was added to the daily attendance of the students, so that each class now attends one hour every day in each department of its studies; or four hours daily, exclusive both of the previous religious service and exercises in declamation in the chapel ; and of the subsequent attendance of one hour of those who pursue the study of Hebrew, or of any of the modern languages.

"The grammar school of the college was also placed upon a footing which has rendered it more extensively useful, as well as more efficient as a preparatory seminary to the college, and the immediate superintendence of it committed to the Jay professor of the ancient languages, as rector of the grammar school. A junior department has since been added, and the number of instructors increased to eight in the classical, mathematical, and English departments, besides two of modern languages; so that a pupil may be received into the minor department of the grammar school as soon as he can read the English language, and in nine or ten years be conducted upon one uniform system of instruction, through both the preparatory school, and the college, and at the end of that time receive his first degree; or in five or six years he may receive a complete English and mathematical education, including any of the modern languages, so as to fit him for business without entering the college; or he may, if duly qualified, enter either the grammar school or the college at any stage of their respective courses.

"The general course of instruction in the college, may be considered as threefold, viz:

"1. The full course, including every branch of collegial study, and entitling the successful student to the degree of bachelor of arts.

"2. The literary and scientific course, which excludes the study of the ancient languages, but includes that of the modern. To the successful student in this course is given, upon a vote of the board of trustees, a college testimonial, differing but in name and extent, from the academical degree of the full course.

"3. The voluntary course, which is intended for graduates and others, who have made some proficiency in learning, and is limited solely by the wishes of

parents, or of the applicants themselves, both in regard to extent and duration, and admits, also, of a higher course of instruction in the Greek and Latin languages."

The text-books and the general course of instruction do not vary materially from those adopted by the other leading colleges in the United States. Particular attention is given to the subject of constitutional law, under the superintendence of chancellor Kent.

"The faculty of the college consist at present of:

WILLIAM ALEXANDER DUER, LL. D., President.

The Rev. JOHN MCVICKAR, D. D., Professor of Moral, Intellectual, and Political Philosophy, Rhetoric, and the Belles Lettres.

NATHANIEL F. MOORE, LL. D., Professor of the Greek and Latin Languages.

CHARLES ANTHON, LL. D., Jay Professor of the Greek and Latin Languages; and Rector of the Grammar School.

JAMES RENWICK, LL. D., Professor of Natural Philosophy and Chemistry.

HENRY J. ANDERSON, M. D., Professor of Mathematics and Astronomy.

LORENZO L. DA PONT E, Professor of Italian.

MARIANO VELASQUEZ DE LA CADENDA, LL. D., Professor of Spanish.

The Rev. SAMUEL H. TURNER, D. D., Professor of Hebrew."

REV. MR DWIGHT’S

PUBLISHED BY REQUEST.

1836.

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

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Reprint and digital file November 15, 2002.

William T. Dwight was the sixth son of Dr. Timothy Dwight, President, Yale College 1795-1822, and a great-grandson of Jonathan Edwards. Born 1795 in Greenfield Hill, Conn., died 1865. Dwight graduated Yale College (1813) with honor, subsequently practiced law in Philadelphia for about ten years. About 1831, upon attending the Arch street church in Philadelphia, he came under the conviction of the preaching of Dr. Skinner, and from that, eventually pursued a career in the Ministry as pastor of the First Congregational Church in Portland, Maine until his retirement in 1862.

[ Source: Sermon on the occasion of the death of Wm. T. Dwight, by Henry Boardman, D.D., Phila., 1865. Pp.17-18]

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

The following begins the original text:

DISCOURSE.

THE goodness of God has assembled us once more, upon the recurrence of this ancient and venerated Anniversary, that we may publicly express our gratitude for the continuance of His numberless benefits. The same kind providence has protected us during another year from every enemy and danger, and has poured upon us its usual profusion of comforts: the same rich grace has repeated its offers of salvation to all, and imparted the blessings of the covenant to those who believe. We meet each other today, as so many witnesses to the loving kindness and tender mercy of Jehovah: how evidently then, should our hearts overflow with thankfulness and love!

As we are assembled on this anniversary, so others have been assembled from one preceding year to another, for many generations. When this custom of publicly commemorating the bounties of God’s providence and grace at the close of the year was commenced by our pious ancestors, I have no means of ascertaining: from a note in Holmes’s American Annals, there is reason to refer it as far back as 1682, while occasional seasons of public Thanksgiving were observed almost from the landing of the Pilgrims tm the Plymouth rock in 1620. But whatever may be the date of the first anniversary, we know that no national custom can be more proper: a people, who have been so signally blessed as ourselves and our ancestors with all that renders

this life peaceful and happy, and that gives promise of unending joy after this life is over, should annually present their devout and most grateful acknowledgements upon the altars of their infinite Benefactor. "He hath not dealt so with any nation:" our gratitude and obedience should be proportional.

But while we would thus gratefully commemorate the past and the present, it is not unnatural nor inexpedient on this occasion to look forward into the future, and to inquire whether our children and more remote descendants will probably continue the observance of this sacred festival; whether the rich inheritance of domestic, civil and religious blessings which we have received, is to be transmitted unimpaired to distant generations. Should the institutions of freedom, of knowledge, of piety, which have distinguished us among the nations, remain unchanged, unshaken, then our sons’ sons, it cannot be doubted, will endeavor to perpetuate the observance of this day: but should the former be overthrown, the latter will be disregarded and soon sink into oblivion. Are we then, through the Divine blessing, to continue to be, as we ever have been, a free people; for on the prolongation of our freedom evidently depends the continuance of our religion and of our intelligence as a nation. This is a question, which many of the wise and the good among us have lately asked with deep solicitude: for in the gathering signs of the times they have seen, as they have feared, much that is dark and portentous of disunion, of the overthrow of a government of laws, and of the substitution of a government of force. It is a question which is also most momentous to ourselves, to this country and to the world, and which we ought therefore often anxiously to ponder; and which, as properly embraced within the range of subjects that are open to the minister of Christ on this anniversary, it is my design now to consider. And the form in which I shall examine this question will be, an attempt to establish the following proposition; that RELIGION IS THE ONLY PRESERVATIVE OF NATIONAL FREEDOM. As Religion can never prevail extensively among us, should our freedom be lost; so our freedom cannot be maintained and perpetuated, without the constant and

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perpetual support of’ religion. This proposition we may, not improperly, deduce from the text. "Where the Spirit of the Lord is,"—wherever religion, which is His blessed work, generally prevails, "there is liberty;" liberty, not only, as in the literal sense of the passage, from the bondage of Jewish ceremonies and from the slavery of sin, but liberty also in its civil and political acceptation. Religion renders man free from every species of bondage: it breaks the chains of superstition, of sin, and of tyranny alike.

The course which will be pursued in establishing the proposition, that Religion is the only preservative of National Freedom, will be to evince : first, that other supposed preservatives of Freedom are wholly inefficacious; and then, that Religion is a sure preservative.

And in illustrating this division of the subject, I would remark particularly: that Written Constitutions of government cannot preserve a nation’s freedom. Such Constitutions are the work of modern times alone; and they evince a prodigious advance in the minds of men towards perfection in human governments, beyond all that was known in previous ages. Some resemblance indeed to such constitutions may be traced in the laws of Athens and of Sparta, but it is only a faint resemblance: the United States have given the first example in the history of mankind, of a nation deliberately and peaceably establishing its form of government, as defined by a Written Constitution—of which the provisions are as comprehensive and full, as they are explicit and universally known. We have thus accomplished for ourselves, what God was pleased to accomplish for the Israelites by the hand of Moses ; and the work in our own case has been far more complete as well as distinct, because the Israelites were not fitted in that early age of the world for the complexity yet precision of our forms of government: neither is it to be doubted that the example which we have thus given, will have a decisive influence

in hastening the approach of the Millenium. Men must know what their political rights are, that they may watch against their violation and subversion; and they must be in some sense parties to the instruments that specify these rights, or they will not be ever ready to defend them. Every American should accordingly be devoutly grateful to the God of his fathers, that they were guided by the hand of Providence in establishing our national Constitution, as a series of written and public provisions, which are just and equal in their operation; and that our State Constitutions are of the same character. But these written constitutions, with all their excellence, still furnish no guarantee, as some have fondly imagined, that the freedom which they establish will be perpetual. France has been subjected, since the commencement of her revolutionary era, to eight or ten different forms of government, each of which in imitation of our example was enacted in the form of a written constitution; and each of which, after having been for a short period supreme, was then overthrown and abolished. Mexico has sought in the same manner, to secure for itself comparative freedom; and that unhappy country has still been, almost uninterruptedly, a prey to one tyrant or succession of tyrants after another. A written constitution is the consequence, and the evidence, of national freedom; it is the instrument by which the blessings of freedom are completely diffused throughout the nation, and in the happiest manner: but it cannot, of itself, perpetuate freedom. As the fierce strife of parties has agitated our own country, how often has our National Constitution been construed and tortured in one and another directly opposite modes: and let this strife but increase to a given degree of frenzy with which we have already, once and again, been threatened, and from which nothing but the goodness of God has preserved us, and our constitution will be valued no more than the parchment on which it was originally written, but will share the fate of those of France and Mexico. What are laws, what are constitutions, if a nation has become corrupt; or when did their influence alone ever preserve a nation from becoming corrupt ? History is silent here, she gives not one

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affirmative answer. Equally futile will be our hopes as to the perpetuation of our own freedom, unless they are directed elsewhere.

These gave birth to our Written Constitutions, and they comprise all that is meant by our national freedom or liberty. Most of them we have inherited from our ancestors, some of them are our own work, and for their continuance to this time, in their different forms of the rights of person, of property, of character and of conscience, as enjoyed under our free and prosperous government, what a debt of thankfulness does not each of us owe to the Giver of all good! It is these institutions, in connection with the Christian religion, which distinguish us from the heathen or the Mahomedan; which prevent our being identified in every thing but time, with our savage progenitors who inhabited the British isles at the commencement of the Christian era. But precious as are these institutions, and they are beyond all price, they have no inherent principle of self preservation: they must be supported by some extrinsic power, or the freedom which they constitute will soon decline and fall. For if these free institutions can perpetuate their own existence, all that is necessary to secure a nation’s freedom is, for it once to become free:

if the torch, when once blazing, will always feed itself, nothing is needed but to kindle it, to secure a perpetual flame. But who that has read the annals of once free and long since enslaved, if not extinct, nations knows not to the contrary? Nothing that owns an earthly origin, has any tendency to immortality. Even the seeds of piety, though sown by a Divine hand, must be daily watered by heavenly dews and warmed by the Sun of Righteousness, or they will decay and die. Far less have free institutions, which are human merely in their origin, their aims and their operation, any self-existent character. How often was the freedom which Athens actually enjoyed, perverted into the worst of tyrannies by its populace, and at last hopelessly overthrown; how surely did the liberty, such as it was, of republican Rome introduce the usurpations of successive generals, and finally the

Neither can we more confidently rely on the efficacy of Patriotism. This emotion, as an energetic principle of conduct, is not necessarily selfish. It may be instinctive or natural, as is the affection of parents towards their children; or it may be excited in the same manner as is the love of the Swiss mountaineer for the wild and stormy regions, in the midst of which he was born and nurtured. But whatever may he its origin or its prevalence among a people, still, if it springs not from pure religion, it has not sufficient strength to sustain for a long period the liberty of any country. For the patriotism of a free people is neither more permanent nor more efficacious, than that of a people who are not free. The Icelander is as heart-sick, when separated from the frozen plains and volcanic rocks of his lonely island, as is the Briton who has left the freedom and the enjoyments of his native home for the sultry skies of Hindostan: the French conscript, who was torn from his native village to bear the eagles of Napoleon over the sands of Egypt or among the snows of Russia, fought as desperately for the glory of his country and his Emperor, as did our ancestors for the freedom of their much loved land during the Revolutionary war. Nay, it is questionable whether the patriotism of American citizens is not less constant, less powerful, than that of the natives of many countries which know not our privileges and blessings. For if we are united whenever dangers from abroad impend, if no European monarch can refuse us our national rights without striking at the same moment an electric spark that instantly pervades the land; no sooner are these foreign tempests dispersed, than the storm of party discord and alienation begins to rage among ourselves.

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The South arrays itself against the North, as if we were two hostile nations; or our constantly succeeding national and state elections divide the whole country, each state, county, city, town and hamlet, into parties which think and write and speak of each other—not as if they were countrymen and fellow citizens, but as if they formed two opposing armies, or rather two bodies of banditti. Such is American patriotism, when all is peaceful abroad: instead of being a fraternal and strengthening principle, it scatters "firebrands, arrows and death." But admit that some of this hideous party discord is superficial merely, and that there is a deep-seated love of our country and of its institutions beneath, as I trust is still the case; when has patriotism alone, or in conjunction with similar principles only, preserved the freedom of any country ? Party spirit destroyed the patriotism and the liberty of Athens; the Roman ceased to love his country, when Rome had become the mistress of the world and her great men contended for empire; and which is the modern republic that has been ultimately overthrown by a foreign foe, that did not previously become the prey of intestine divisions.

The general intelligence and education of our citizens are equally to be distrusted, as a guarantee of the permanence of our freedom. These are peculiarly the distinction of our land, elevating New-England above every other country, and the United States as a nation above every other except Scotland. But general education and intelligence, in themselves alone, are neither piety nor morality; and they cannot accomplish what is peculiar to piety and morality. The latter are always friendly to the former, and sustain them as their most useful auxiliaries; but there are immense numbers of intelligent, educated men, who are not only indifferent but hostile to religion. This was signally the case in France at the first eruption of its terrible revolution, and it has been the case until the present moment: the vast majority of her men of science and education are now, either avowedly or covertly, infidel. And while almost all the men of real science and learning, and most of the intelligent men, of our own country are ostensibly friendly to religion, and

many of them are truly religious, it is still an alarming confirmation of the preceding remarks that many of our newspapers, and particularly not a few of those which are printed in our principal towns, are rapidly becoming hostile in their influence to religion—if not also to decent morality. No man can examine these papers for a few successive months, without being constrained to adopt such an opinion : religion, its ministers, its institutions— especially the Sabbath, and its Bible are either derided or coarsely alluded to; and every violation of morality, however gross, is constantly published in these papers with indifference, if not as a theme for sport. But our newspapers are read by the whole community, and their influence upon innumerable readers is second only to that of the Bible and the pulpit. The education and general intelligence of a nation may be as thoroughly perverted, as the intelligence and science of an individual may be perverted: if guided by the spirit of the gospel, they will be powerful instruments of good—if arrayed in opposition to the gospel, they will rapidly prepare the way for the downfall of freedom and its attendant blessings. They cannot indeed long survive the subversion of freedom, and the corruption of religion: no enslaved and corrupt people have ever been distinguished for their general intelligence.

Did the limits of this discourse permit, it might be also shown that no local advantages of soil or climate, nor of distance from Europe, nor of freedom of intercourse among ourselves, afford any assurance that our free institutions will be permanent. While our distance from Europe secures us from the dangers of conquest by a foreign foe, it leaves us open to dissension and civil war : we have no advantages of soil or climate over many other countries, which are now not free: and our constantly increasing facilities of intercourse among ourselves have not, in fact, lessened our political or geographical jealousies.

The conclusion, it would then seem, is clear, that none of those supports of national freedom on which so many fondly rest are sure and immovable. Neither our Written Constitutions, nor the Free Institutions which originated them, nor Patriotism,

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nor our General Intelligence as a people, nor any peculiar advantages of climate or facilities of domestic intercourse, either single or united, can promise that our descendants shall receive undiminished the inestimable legacy which we now possess, and which demands our heartfelt gratitude to God this day. But while these must prove ineffectual, there still exists one adequate support, and I would now remark:

And as one evidence of this it should be observed that, where Religion has thus prevailed, nations have continued free. This is an appeal to history, to facts, from which we learn the true character of every practical principle. Now history informs us of one ancient nation that was a truly religious people, and this was the Israelites: and the Israelites were, also, the free people of antiquity. That the first of these assertions is true, none will deny; and that they were also a free people—free in the modern and best sense of the word—none will any more deny, who attentively examine the form of government and the codes of laws, civil and moral, which the Most High prescribed in the Pentateuch. These laws define the rights of person, of property, and of character, and secure the enjoyment of these rights by adequate penalties: and the form of government, which continued for three hundred and fifty years after the entrance of the Israelites into Palestine, with occasional intervals of subjection to foreign nations as a punishment for their transgressions, was perfectly free—Jehovah Himself being their only sovereign. Even after the kingly government had commenced, that portion of the nation which adhered to the family of David appears to have retained many if not most of their personal rights, and to this portion of the nation the worship of the true God was confined: neither were they finally subjugated by Nebuchadnezzar, until they had almost wholly abandoned the religion of their fathers. Had the Israelites continued to be the same religious people as when they entered the promised land, or as during the reigns of

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David and Solomon, their independence and their freedom would have been also secure. This, in substance, the Bible repeatedly declares.

The two most religious nations of modern times are, Great Britain and the United States; and these nations have also been for the last two centuries—the period during which their religion has been most prevalent, incomparably the freest people upon earth. Compare the forms of government which, for the last two centuries, have existed in these countries—contrast the security of life, of property, of character, and of the rights of conscience, which their inhabitants have enjoyed—with those of any or of all other countries; and the difference is no less great and striking, than that which exists between a civilized and a half civilized people. It is not national pride, it is not empty vanity, to assert this: it is plain, indisputable matter of fact—of fact also, which is to be wholly accounted for upon the great principle which is the basis of this discourse. The freedom of our own country commenced with its settlement by our Pilgrim ancestors, who brought with them from England the same religion, which animated their brethren whom they left behind to resist the tyrannical aggressions of Charles I. The character of these men of whom the world was not worthy, was the same in either country—they loved freedom with an unalterable affection, because they loved their religion still more: and as nothing could induce them to renounce their religion, neither the flatteries nor the frowns, neither the bribes nor the oppressions, of the court— so nothing could shake their determination to secure their inalienable civil and political rights. This is the history of the origin of British and American liberty, and this is the history of its preservation in either country until this hour. The religion of Britain maintained those principles which drove the bigoted James II. from his throne, which introduced William and Mary, and which afterwards established the monarchy in the present Brunswick family. The religion of the United States, and preeminently of New-England, prompted our ancestors to resist the secret as well as open aggressions of the mother country, until

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our freedom was placed upon its present basis by the victories of the Revolutionary war. And just so far as the principles of rational, consistent liberty now prevail in either country, so far are they supported by the religion of that country, and ever have been.

This then is the testimony which history affords: do we need any more instructive and decisive? But it should be also observed, that the essential spirit of Religion is a spirit of civil and political equality. The great precept by which the Bible defines our duties towards our fellow men, is this: "Thou shalt love thy neighbour as thyself." The whole word of God is but the expansion of this precept, so far as it respects our duties to one another. Now this precept, if fully obeyed by mankind in all its details, would banish despotism and every other species of tyranny from the earth: kings and other rulers would cease to oppress, the great would no longer encroach upon the unprotected, magistrates would decree justice and enforce its claims, and every demagogue would sink into the obscurity which is his proper sphere. Religion teaches the inhabitants of any particular country to love and not to hate each other, to desire that each may enjoy, not only the same natural bounties of Providence, but all those blessings which spring from a just and equal government, from impartial laws, from an equality of political privileges. It teaches them all this, because it requires them to live as brethren, as children and subjects of the same heavenly Father and righteous King—who has made them of one blood, redeemed them by a common sacrifice, and destined them to the same immortality. The Bible, while it does not authorize wanton resistance to any established form of government, requires every ruler as well as every subject so to live, as would, were it obeyed, extirpate all that is practically hostile to liberty even in the most despotic governments, in a single year. But wherever a free government actually exists, the religion of the Bible, so far as it prevails, erects around that government and its institutions a wall of brass, which can be neither overleaped nor undermined nor battered down. It proclaims that all are equal in the sight

of God, that governments are His institution—appointed for the benefit of the people and not for that of the ruler, for the whole people and not merely for a favored part; and that they are to be administered in His fear, and with the constant sense of the ruler’s accountability at His bar. It also proclaims that the laws are to be steadily obeyed, that none but just and equal laws are to be enacted, that wise and virtuous rulers are a blessing and those of an opposite character a curse; and that a people who are self governed, ought accordingly to elect none to preside over them but those who fear God and obey His commandments. Now who sees not at a glance, that a religion of which all this is the spirit, is the very aliment and life of freedom, and the irreconcilable enemy to every form of misrule and oppression ?

Nor should it be less remembered, that Religion, so far as it prevails, destroys those individual and national sins, which are hostile to freedom. These are the same in an individual as in a nation, and they include every violation whatever of the law of God, but peculiarly those of a gross and flagrant character. These are profaneness, sabbath-breaking, lewdness, intemperance, fraud, perjury, falsehood, the idolatrous love of money, and various others; sins, which are not less the foes of true and rational freedom, than they are of public and private morality, and of domestic happiness. So far as these iniquities have abounded in other nations, and particularly in those which have been more or less free, they have undermined at the same moment the pillars of law, order, public prosperity and private harmony : such is their necessary and invariable result. Athens and Rome lost not their freedom, until their citizens and rulers had become thus corrupted; such, we have also seen, was the ruin of the Israelites; such has been the ruin of the French republic: such, if we are to lose our freedom and become the last, melancholy sacrifice on the altar of despotism, is to be our ruin But the religion of the Bible can resist even this desolating flood. If it should generally control our citizens, it will not only say "Hitherto shalt thou come but no further, and here shall thy proud waves be stayed :" but it will dry up the very fountains

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which feed this burning river. The fear of God and the love of Christ, as shed abroad in the heart by the power of the Holy Ghost, are stronger than even the fiends of the bottomless pit:

they can overcome every vice, and hold selfishness in chains, and purge the inmost recesses of pollution, and render a great nation not less than a single individual moral, peaceful, free and happy. These principles, if generally operative, will raise up for us rulers like Washington, and the first Gustavus of Sweden, and Alfred of England—like Daniel, and Nehemiah, and Moses:

they will render our citizens more virtuous and holy than were our Pilgrim ancestors, or than the Israelites who followed Joshua into Palestine. Let the religion of the Bible exist throughout the United States for the next two centuries, as it did exist throughout New-England from 1620 till 1720, and we need fear nothing for our children or for their grandchildren. The same sun which now shines upon the sepulchres of our fathers, and which thus reminds us—so blessed with all that renders home and country dear, of the debt of gratitude which we owe under God to them:

will then shine upon our sepulchres, and will remind our descendants who shall then be free, virtuous and happy, that their devout thanksgivings should ever ascend for the matchless birthright which they have received from us, their departed sires.

With these views of the great principle which has been the subject of investigation, we may properly remark:

The Christian is, as such, a true patriot. The Christian is the man who is controlled by that Religion which is hostile to all misgovernment, and which is the only sure preservative of national freedom: his ruling principles of conduct render him the friend of law, of order, of equality, of true liberty—wherever it is known. A nation of Christians, as we have now seen, would never destroy nor impair their civil and political rights, but would maintain them and transmit them to successive generations. The individual Christian ought therefore to be universally deemed the true and unchanging friend of his country: whoever else ceases to love his native land or to be watchful over its interests, he will not and cannot become a traitor. His patriotism is fostered

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by his fear of God, and while the latter continues undiminished, the former can never die.

The great Religious Charities of our country deserve the support of every friend of freedom. Each of these, in extending the power of religion, is cementing the bulwarks of our liberty:

in circulating the Bible, in educating ministers, in scattering religious tracts, in training the child at the Sabbath-school, the friends of these institutions are really acting as the purest and most enlightened of patriots. Let these great charities become co-extensive, as they ought to be, with the necessities of our country, and they will accomplish more for the perpetuation of our free institutions, than legions of spies and half a million of bayonets can accomplish in sustaining the despotism of Austria or of Russia. How plainly then, on these principles alone, ought every lover of his country to afford these charities his cordial support !

How perfect is the harmony, which pervades the moral government of God. "Where the Spirit of the Lord is, there is liberty:" liberty, not only from superstition, and ignorance, and slavish fear;. but also from civil and political tyranny, and the still more galling bondage of corruption. He whom the truth makes free, is free indeed. The righteous Lord designs that slavery, and misrule, and oppression of every form, shall disappear before the gospel of His Son; that man, so long enslaved by earthly and infernal tyrants, may become ultimately fitted for the glorious liberty of heaven. Each of us is free, this day, from the bondage of human despots: how should we then, that our liberty may be made eternal and complete, seek the Son of God—whose sole prerogative it is to bestow that freedom, which the angels and the spirits of the just now enjoy!

ON WEDNESDAY, JANUARY 4, 1837,

HIS EXCELLENCY EDWARD EVERETT,

HIS HONOR GEORGE HULL,

THE HONORABLE COUNCIL,

BY DANIEL DANA, D. D.

Pastor of a Church in Newburyport.

Boston:

DUTTON AND WENTWORTH, PRINTERS TO THE STATE.

1837.

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 July 5, 2002.

Willison Editor's note: Daniel Dana, A.M.,( Yale, 1782 ) D. D. (Yale, 1788) and Dartmouth President, carried the torch for solid Reformation theology when many turned away in New England during his lifetime. (See His 1810 Deity of Christ sermon posted here for one of the strongest defenses for Trinitarian Theology available. )

This Election Sermon carries with it one of the most balanced views of Church-State inter relationships one may read. Again, our author only reiterates the Founders presupposition that it is a nation of individuals corporately conducting their personal lives according to the Biblical worldview that enables the nation to prosper. This has global impact, as Dr. Dana well attests we are a witness to the world for the actualization of a sustainable free republic.

Page numbers in the original appear in brackets.

The following begins the original text:

Commonwealth of Massachusetts

Ordered, That MESSRS. KIMBALL., CHILDS, and H. WILLIAMS, be a Committee to present the thanks of the Senate to the Rev. DANIEL DANA, D. D. for the discourse yesterday delivered by him before the Government of the Commonwealth, and to request a copy for publication.