MEMOIR
OF THE
REV. SAMUEL BARRETT, D.D.,
WITH A SELECTED SERIES OF
HIS  DISCOURSES.
BY
LEWIS G. PRAY.
BOSTON:
WILLIAM V. SPENCER.
1867.




CAMBRIDGE:
P-RESS OF JOHN WILSON AND SON.




Ije Follobring Britf ffemoir
IS
MOST RESPECTFULLY AND SYMPATHIZINGLY DEDICATED TO THE
WIDOW AND CHILDREN OF THE LATE DR. BARRETTE
AS A
TOKEN OF THE RESPECT AND AFFECTION OF ONE WHO WiAS A
PARISHIONER AND FRIEND THROUGH THE WHOLE
COURSE OF HIS LONG MINISTRY,
AND
TO WHO3I HE IS INDEBTED FOR HIS HIGHEST AND BEST ASPIRATIONS FOR MORAL AND SPIRITUAL IMPROVE-MENT,
AND SOME OF THE HAPPIEST IIECOLLECTIONS OF LIFE.








INDEX.
PAGE
MEMOIR.................  1
DISCOURSES.
I.  Character and Mission of Christ......   71
II.  The Unitarian Christian.........   86
III.  Man: his Ability and Responsibility....   106
IV.  The Christian Life..........   121
V.  The Power of Example......... 133
VI.  Counsels for Young Men......... 147
VII.  Counsels for Young Women.......   161
VIII.  Counsels for Mothers.........   179
IX.  Man, and True Manliness........   192
X.  A Good Old Age.......... 204








MEMOIR.








MEMOIR.
TEHE character of a model clergyman-a
minister, faithful and devoted, of the gospel
of Jesus Christ - is one that must ever command admiration, and the most profound respect.
A good man, a good preacher, a good pastor,
he is at the same time a true lover of learning;
a genial friend of education, - secular as well as
religious, for the young as for the old; an advocate, by word and example, of private and public
morals; and, above all, a liberal, wise, and firm
supporter of public, philanthropic, and religious
institutions. When such a life is closed, some
memorial of it seems demanded alike by a proper
respect for the departed, and the highest welfare
of the living.
It is the object of the following Memoir to contribute something to such a purpose. In the
absence of correspondence, autobiography, and
other like material, the design of the writer is,
that the ministerial and other public labors of the
1




2                 MEMOIR.
subject of it - his social, domestic, and religious
feelings and principles as manifested in life —
shall be made to reveal, of themselves for the
most part, the leading elements of the character
which is here attempted to be portrayed, - the
character of a model clergyman, and a faithful
and devoted minister of the religion of Jesus
Christ.
SAMUEL BARRETT was born at Royalston, in
the county of Worcester, Mass., Aug. 16, 1795.
He was descended, we are told, from an excellent
yeoman stock. His ancestor, on the paternal
side, was Humphrey Barrett, who came from
England, and settled in Concord, Mass., about
1640; and, on the maternal, of David Fiske, who
lived in Lexington, and was born 1675.
His grandfather was Oliver Barrett, who, after
his marriage, settled in Chelmsford, and removed
to Westford about the year 1770. Subsequently,
he entered the army, and died at Albany, in the
service of his country, leaving seven children.
He married Anna Fiske, a daughter of Ebenezer
Fiske, of Lexington, who was the ancestor of the
many respected families of that name; among
others, of Benjamin Fiske, the well-known merchant of Boston, recently deceased at Lexington.
The family of this Oliver and Anna Fiske Barrett consisted of seven children. Of these, Ben



MEMOIR.                 3
jamin, the father of the subject of this Memoir,
was the youngest but one. He was born in
Chelmsford, 1770; married Betsy, the second
daughter of Samuel Gerrish, an honored citizen
of the town of Westminster during the Revolution. They were the parents of eleven children,
only eight of whom lived to grow up; namely,
seven sons and one daughter.
Of these, Samuel was the oldest.
Of his childhood and early years, we catch but
here and there a glimpse. We learn however,
incidentally, that he was extremely diffident. A
portion of this diffidence was doubtless inherited; but the most of it, as he always believed,
was occasioned by the treatment he received from
his father's apprentices, engaged in a large tannery. Taking advantage of his extreme natural
bashfulness, they made so much sport of his feelings, that at length he came to lose all confidence in himself; and it caused so much of
self-distrust, that more than usual encouragement
was necessary in whatever he was called to attempt. We incidentally catch another glimpse of
him at this early period of his life. It appears
that his sensibilities at this time were so acute
and of so much depth, that it was found difficult
to direct him by reproof without producing so
much disproportioned suffering as to lead to extreme indulgence by way of atonement. Governed
by the affections, he became firm, prompt, and




4                  MEMOIR.
active, as well as gentle, docile, obedient, patient.
A single glance of the eye was command, a smile
was reward. But he was not without acuteness
and penetration enough to feel " that praise undeserved was satire in disguise."
In 1803, when he was eight years of age, his
parents removed from Royalston to Wilton, N.H.
As their removal to this place had an important
bearing on the after-life of young Barrett, it may
not be uninteresting to remark, in passing, that
Wilton is a quiet, secluded, and almost isolated
farming town. Surrounded by an amphitheatre
of hills, the township lies, as it were, in a basin,
the surface of which is dotted over with hills of
a lesser grade; and these, gracefully rounded at
their tops, slope away with a gentle, uniform declension, terminating in rich intervales. These
hills and valleys, industriously cultivated, give
many happy homes to a highly intelligent and
moral population. It has long been favorably
and widely known for its system of public schools,
for its love of learning and religion, and as the
birthplace of the Peabodys, the Abbots, the Burtons, the Livermores, and others, who have acquired no little distinction for their ministerial
gifts and literary attainments.
On one of the hillsides described, stood the
schoolhouse where Samuel, during the following
seven years of his life, attending eight or ten
weeks in each year, by unremitted diligence and




MEMOIR.                 5
application obtained more than one prize at the
hands of the selectmen or school committee. Of
these, the most valued of all, as he would sometimes playfully remark, as his chirography was
none of the best, was " for having made the greatest improvement in writing." On the summit of
another of these eminences stood the village
church, of which the Rev. Thomas Beede, on
whose ministrations he attended, and with whom,
as we shall soon see, he was to be most intimately
associated. On the summit of another stood the
dwelling of this good pastor, overlooking the whole
village, where, through his advancing days of
youth, Samuel was to live, labor, study, and prepare himself for college; and where yet may be
seen, still flourishing, more than one ornamental
or fruit-bearing tree, planted or grafted by his own
hand. And here it was, surrounded by the wild
and picturesque scenery and the population such
as we have described, that he received his first
and most enduring impressions of knowledge,
virtue, and piety.
It was at a very early period that he began to
dream of obtaining a liberal education, and to
talk of becoming a minister of the gospel. But,
as the time approached for a decision in the case,
the circumstances and probabilities became discouraging in a high degree. In 1810, his father,
who hitherto had been prosperous, met with a
reverse. He continued to approve of his son's




6                  MEMOIR.
purpose and aim, but could give him no encouragement or promise of substantial aid. Samuel
saw, therefore, that, if he would still adhere to
his early choice, he must not look to others,
but depend wholly on his own resources and
exertions.  In other words, it must be another
instance of the pursuit of knowledge under difficulties.
But it so happened, that, at this time (1811),
his father formed the resolution, for the purposes
of business, to remove his family from Wilton to
Springfield, N.Y. By this unforeseen occurrence,
tile way was unexpectedly opened for Samuel to
gratify the one strong wish of his heart. A consultation on the subject having been held with
their pastor, Rev. Mr. Beede, it resulted in an
agreement with this good minister to receive
Samuel into his family, stand to him in the relation of a father, with the distinct understanding,
that, by personal instruction, Samtel should be
well fitted for college in the course of the succeeding three years; while the pupil, on his part,
most gladly accepted the relation to him of a
child, with all the duties and labors which such
a relation implied. To this arrangement of sustenance, care, and instruction on the one side,
and, on the other, of faithful study and labor conscientiously carried out by both, he often and
gratefully recurred, as the means, under Providence, by which he obtained, not only the foun



MEMOIR.                 7
dation well laid of a liberal education, but also a
vigorous body and a healthy constitution.
He never failed to express the gratitude he
cherished toward his foster-father and friend, Mr.
Beede. On one occasion, he is found saying, " I
have one friend: may God grant him happiness!
What could induce Mr. B. to befriend me as he
has? He could not have done more for a son:
few fathers do so much." On another, he makes
use of these words: " I cannot pass over in silence
the continued expressions of kindness of Mr. B.
I shall never be able to repay him for his goodness. May I ever feel grateful to the Supreme
Being for such a friend, and some time be able
to reward him for his disinterested benevolence
and undeserved affection! "
It is hardly necessary to add, in this connection, that one so bent on obtaining a liberal education, and a responsible position in life, availed
himself earnestly of every opportunity for improvement which the place and circumstances
offered.  At the suggestion of Mr. Beede, a
" Literary and Moral Society" was formed in the
town. It was, in fact, a lyceum, only under a
different name, before the modern lyceum was
known. Of this, Samuel was an original member; and by the questions here discussed, orally
or in writing; by the use of the " Town" and
"Ministerial Libraries," — both rare in those
days, - and by other means there offered of men



8                 MEMOIR.
tal and moral improvement, he acquired much
valuable knowledge, and received impulses which
enlarged his mind, and developed his whole nature, intellectual and religious.
In 1813, before the expiration of the prescribed
term of years, he was prepared to enter any of
the New-England colleges but Harvard. Before,
however, settling definitely his future plans and
course of action, he concluded, as his first and
best step, prompted alike by duty and affection,
to visit his parents at Springfield. Here, for the
accomplishment of his ultimate purpose, he took
charge of a small school; and subsequently of
another in the village of Conajoharrie, N.Y., on
the Mohawk River, which he taught for the term of
six months. In the mean while, he carefully reviewed the Latin and Greek authors before read;
and, as we have heard him humorously remark,
"studied, with some considerable advantage, a
leaf of human nature, -to him quite new, - in
the life of Dutch farmers."
In 1814 he visited two of the colleges in the
State of New York, - the Union at Schenectady,
and the Hamilton at Clinton; but, not satisfied
with either of them, he returned to Wilton.
There, under the tuition of Mr. Beede, after four
weeks of additional study, he felt himself prepared to enter Harvard College. Accordingly, in
the month of August, he visited Cambridge for
the first time, was present at the Commencement




MEMOIR.                 9
exercises, and after the usual examination, having failed in nothing required, was admitted to
the Freshman Class of the institution in which,
from early childhood, he had desired to be educated.
An ambition most praiseworthy had thus
brought him to Cambridge. His studious and
correct habits had secured him an honorable admission to the College, and he was cherishing a
resolute purpose to prosecute his further studies
with new persistency and vigor. But now it was,
for the first time, that he found himself without
the necessary means, or friends able to aid him on
his course. Under these circumstances, but one
way seemed open to him; namely, to adopt the
vocation of a teacher. This course he at once
cheerfully and successfully embraced, and pursued it, not only through all his vacations
while an undergraduate, but for a long, time
after; so that, between the years 1813 and 1823,
he had devoted to school-keeping enough months
in the aggregate to make four full years in all.
When speaking on this subject, we have heard
him remark, that, though the task was sometimes
irksome, it yielded other than pecuniary benefits
to the teacher, whatever chanced to be the proficiency of the pupils. To him, as to other teachers, it was a source of extreme satisfaction, in
later years, that he could refer to not a few
distinguished persons whom it had been his




10                MEMOIR.
privilege and pleasure to instruct. Among others, we have heard him name such honored men
as Judge E. R. Hoar, Rev. Dr. Stearns, Dr. E.
Peabody, Warren Burton, Abiel A. Livermore,
J. H. Abbot, Esq., Dr. Hosmer, Judge Luther S.
Cushing, Professor Holmes, Hon. R. H. Dana,
and others.
In 1817 he was elected a member of the Phi
Beta Kappa, which, if any were needed, is sufficient evidence, we suppose, of his faithful and
successful studies, and high standing in his Alma
Mater. In 1818 he graduated, and received his
first degree, A.B. For the occasion, the government had assigned him a forensic disputation with
his classmate Walker; but, in consequence of the
illness of the latter, it was omitted. The question was, " Whether uncommon sensibility to the
pains and pleasures of life be favorable to individual happiness?"  He prepared himself, with
care, on the affirmative side of the question.
"' Give me," said he, " a fine sensibility to the
objects of nature, to the emotions of friendship,
to the sublimest, the tenderest feelings of pious
devotion, and I can pity the world;" a genuine
outburst of his natural, unaffected feelings.
From Cambridge, by previous arrangement, he
went directly to Concord, Mass., and commenced
teaching the Grammar School of this ancient and
distinguished town.  Here he remained for a
year, during which time he was superintendent of




MEMOIR.                11
the Sunday school connected with the Rev. Dr.
Ripley's society. This was one of the earliest
Sunday schools established in  the Commonwealth; and it is not a little singular, that
another of these schools had been opened in
Wilton as early as 1816, while he was at college,
which gave him an opportunity to witness the
first dawnings of this beneficent institution, the
knowledge of which left an abiding impression of
its singular advantages to the youthful mind.
In 1818 he "began the year with the determination to live, in future, more devoted to God,
more attentive to the duties of religion." Accordingly, at this time, — Jan. 1, —he joined
the Church of Christ at Wilton, by receiving baptism, and assenting to the articles of faith. Not
far from the same time, we find him prescribing
to himself the three following rules: "1. I will
pray to God, who is my Preserver and Creator,
every day. 2. Not a day shall pass without witnessing my reading a portion of Sacred Scripture,
if it be practicable. 3. It shall be my continual
exertion to govern my passions, and form habits
of moral conduct and pious devotion." And,
through life, no rules of the kind perhaps were
ever more conscientiously observed, alike in spirit
and in fact.
In 1819 he returned to Cambridge, and entered
the Divinity School. And here, again, it was a
question of means, to secure which, he adopted




12                 MEMOIR.
the same method that he had previously found
so advantageous. Ile began with a private school
in Concord; then, in 1820-21, he took the Centre
Grammar School at Malden, and, through the
whole third  year of his theological course,
taught a select school at Cambridgeport, retaining his room at college, and keeping up with his
class.
One who was a room-mate with him at this
time, in writing to me, says: " We pursued together our professional studies, under the instruction of the elder Ware, equally revered and
loved by us all; of Professor Norton, who had no
superior as a critic and interpreter of Scripture;
and of the lamented Frisbie, so earliest and eloquent, and whose early death left a void in the
department of Natural Religion and Moral Philosophy which no one else seemed qualified to fill.
To the faithful improvement made by our departed
friend of these great opportunities, his classmates, his writings, and his ministry bear withess."  With the termination of these studies
terminated the obstacles with which he had had to
contend; and, if knowledge obtained under difficulties is to be regarded as the most thorough
and practical, it is well illustrated in the present
instance. In 1822 he received his second academic degree, A. M.
Having closed his studies at the Divinity
School, he was soon after, according to a custom




MEMOIR.                13
of those days, "approbated" to preach by the
ministers of the Boston Association.  He officiated for the first time in the church of the Rev.
Convers Francis, of Watertown.  His professional labors were in immediate and constant demand,- first at Barnstable, then at Medford, and
afterward at Eastport, in the State of Mlaine. In
1823 he was requested to go to Philadelphia, and
supply the pulpit of the First Unitarian Church
there, and also to preach to the Society at Baltimore, the pulpit of which had recently been
vacated by Mr. Sparks. By arrangement, he continued for six months to officiate for these two
societies. By both he was invited to become
their pastor; but, in both cases, the invitation
was declined. In 1824, he returned to Cambridge, and supplied various pulpits in that vicinity; among others, the new society in Keene,
N.H., whose invitation to settle he also declined.
In all these efforts and decisions, Providence
-unconsciously to himself — seemed to be
guiding his steps, and preparing him for some
important sphere of duty.  At the period now
reached, a movement had just been made by the
Liberal Christians of Boston to organize and
establish a new church and society for their
nascent denomination.  Channing, Norton, and
Ware, with other distinguished clergymen and
laymen, were zealously engaged in the under



14                MEMOIR.
taking.  To this end, a site had been selected
at the extreme westerly part of the city.  In
1824 the corner-stone was laid in due form, and
the building brought rapidly to completion. It
took the corporate name of the Twelfth Congregational Society in Boston. In October of that
year, it was solemnly dedicated to the worship
of God, and opened to the public for divine service
on the Sunday succeeding the dedication.
In anticipation of an organized congregation,
the proprietors of the church, for reasons satisfactory to themselves, authorized the building committee to engage at once,a preacher, and to settle
a minister.  Rev. Alexander Young, a recent
graduate of the Divinity School, Cambridge, was
the first candidate for the new pulpit.  After
preaching for a few weeks according to agreement, he received a unanimous call; but it was
declined for another offered him at the same time.
The State authorities had set apart a day, near
at hand, for public thanksgiving (Dec. 2); and
a preacher was needed for the occasion. It so
happened, that the subject of this memoir, at that
time a stranger to the people of Boston, had
preached on the Sunday previous at Dr. Lowell's,
in the immediate vicinity of the new church;
his services leaving a most favorable impression.
The committee of the Twelfth immediately sought
him out, engaged him to supply their pulpit for
that occasion, and also for the three succeeding




MEMOIR.                15
Sundays. Mr. Barrett, having accepted and fulfilled the engagement to the entire satisfaction of
the committee and congregation, who had listened
to him with intense interest, was invited, with entire unanimity, to take charge of the new society,
and to receive ordination as its first minister.
After mature deliberation, he accepted the call,
saying, in his letter to the committee, that,
"' prompted alike by choice and a sense of duty
to yield to your wishes so unanimously expressed,
it is now my solemn determination, under the
blessing of Heaven, to consecrate whatever my
faculties are, or may become, to the promotion of
the spiritual improvement and comfort of those
who shall gather themselves around the altar at
which you have invited me to minister."
On the 9th of February, 1825, his ordination
took place at the church in Chambers Street,
as the first minister of the Twelfth Congregational Society in the city of Boston. The churches
of the denomination were largely and honorably represented. Dr. Lowell preached the sermon; Drs. Walker and Ware, and Rev. Messrs.
Palfrey, Green, and Parkman, assisting in the
services.  The exercises of the occasion fully
sustained the reputation of those engaged in
them for talent and Christian devotedness; and
they left a most favorable and deep impression on
the minds of the community. A new day, they
said, was dawning in the world of Christian




16                MEMOIR.
thought and improvement. Among the churches
invited, the one at Wilton had not been forgotten;
and no member of the council was more kindly
and cordially received than was the Rev. Thomas
Beede, the early friend and teacher of the minister elect, whose joyous and gratified feelings
were manifest to all. To him was assigned the
prayer of consecration; and it was alike appropriate and impressive.
The new minister entered upon the duties before him without delay. He foresaw they were
to be arduous.  The Unitarian controversy, so
called, was at the point of its culmination. The
church of which he was the chosen minister was
the first erected in the city by Unitarians. The
other churches occupied by the denomination had
come into their possession by natural descent,
and by changes in thought and opinion brought
about by time and progress. There was good
reason to think, therefore, that all the movements
of the society, as well as his own, would be
watched with jealous and scrutinizing eyes by
opposing and surrounding sects.  Moreover, a
congregation was to be gathered, whose materials,
wholly new, were to be harmonized, brought into
affinity of feeling and belief, and a church to be
built up and organized on a broad, liberal, and
substantial foundation.
Upon this work he entered with energy and
courage; and it took but a short time for observ



MEMOIR.                 17
ing and discrimllinating minds to discern, that, in
this case at least, " the right man was in the right
place."  The people who had gathered around
him, drawn together from different denolinations
in the city, soon found that the pastor of their
election was not a stripling, just fiom the walls
of a literary institution, with an unformed character and purposes, but a man -a true and a
whole mann —with a large share of common
sense, with talents eminently practical, and with
a degree of knowledge and insight equal to any
occasion or emergency which might arise in the
discharge of his many and responsible duties.
In personal appearance, he was above rather
than unlcder the average height, indicating a good
share of vital energy and activity.  Compelled,
from a defect in the eye or eyes, to the use of
spectacles, there was, at times, seen through them
or under them, by the most casual observer, a
peculiar expression, which spoke of insight or
meaning, more than could many words. Blending with these were firmness and dignity, with
courtesy and conciliation of demeanor and manners, which won from his people and associates
an almost immediate and implicit confidence. A
short time only was required to understand that
he was one of those rare persons who think for
themselves, and therefore are always ready with
sound and sufficient reasons for the measures they
propose.  Offered with frankness and directness,
2




18                MEMOIR.
they secured ready and cordial assent.  With
these traits and others like them, there shone out
a perfect integrity of purpose, and a high sense of
honor.  He scorned nothing more than meanness; and the deliberate wrong-doer he repelled,
if he did not wholly avoid. Later in his ministry, he preached a sermon from the text,," I am
a man."  It was much admired, and often repeated by request in other pulpits.  It was a
graphic delineation of the true man, without the
slightest exhibition or consciousness of egotism.
And yet, beyond a doubt, the moral elements
within the preacher were, unconsciously, those
from which the portrait was drawn. As he was
at the first in this respect, so he was through life,
even to the closing scene. His manliness never
forsook him.
In the organization of the society, his first
movement was in the formation of a visible
church, according to ecclesiastical usage. In the
presence of Dr. Lowell, who conducted the usual
ceremonies and services, the pastor offered a
covenant, which was signed, first by himself, and
then by those present. To the reader of these
pages, it may seem wholly needless and even ilmpertinent to remark, that he who had drawn up
and signed this form of faith was a Christian, -
a Christian, not only by birth and education, but
also from profound thought, and the deepest convictions of his soul. At the period, however, of




MEMOIR.                 19
which we are writing, under the violent throes of
a long-continued and bitter controversy, it had
become only too common for other denominations
to deny the Christian name to those who belonged
to this branch of the Church universal. But, as
in all others, so especially in this particular instance, it was wholly unjust, and without the
slightest foundation in truth.
This young clergyman, who had struggled so
manfully for a liberal education, and to prepare
himself for the Christian ministry, true to a sensitive conscience, and a mind logically inclined
and trained, had not come to his work without
reaching down to its foundation principles. His
studies and exercises on the subject had been
long and thorough; and he never ceased his investigations until every doubt had been removed.
After a comprehensive study of all the evidences,
internal as well as external, he was led to the
solemn conclusion, that there could be no mistake as to the authenticity and divine authority of
the Holy Scriptures, or the truth of Christianity
as a divine revelation; not accepting these records, indeed, as verbally or plenarily inspired, but
as containing undoubted revelations from God
to men.  Whatever, therefore, of moral and
religious truth was distinctly taught in the Scriptures, and especially in the New Testament, authenticated still further, as he believed they were,
by reason and intuition, he received, not only as




20                 MEMOIR.
true, but as the highest and most sacred of all
truths, - God's. New theories, as they successively appeared, lie carefully investigated  and
weighed; but, while they doubtless enlarged and
quickened his spiritual aspirations and views, they
never caused him to waver, we think, for a moment, in his original conclusions.
In despite of parental education and his earliest
prepossessions, these united him with the Liberal
Christians of the Channing school. Like them,
he rejected the doctrine of the deity of Christ,
and, consequently, the doctrine of the Trinity,
because, like them, he could find no authority for
it in the Bible; and if he accepted, as he did, the
belief of the divine inspiration of Jesus, it was because he found it written there in letters of living
light. One of the thoughts most familiar to his
-mind, and the one he was accustomed most frequently and energetically to express, was, that, if
God had never broken the silence of the ages, -
had never spoken to man, never revealed himself
to the race, -then, of all creatures, we were the
most miserable. In regard to all the other disputed doctrines of Christianity, he found himself,
in like manner, coinciding with the earliest school
of Unitarians. And with these intellectual conclusions were mingled feelings the most devout.
In a diary kept by him at this period, the existence of which was not known, even to his own
family, till after his departure, are to be found
breathings and prayers of the truest piety.




MEMOIR.                   21
In the covenant, therefore, which he had now
offered and signed, were principles which had
their basis alike in the teachings of the Bible,
and the convictions of his own mind.  The covenant was in these simple words: -
" aWe, whose names are undersigned, do solemnly declare, that we believe the Scriptures of the Old and New
Testaments contain the revelations of God to man;
that we have faith in Jesus Christ as the Son of God,
and Saviour of the world; that we desire thankfully to
accept salvation through him in the way presented in
the gospel; and we resolve, by the help of divine
grace, to live in obedience to his holy commandments,
looking unto the mercy of God unto eternal life."
He administered the rite of Communion for the
first time in the month of April, 1825; and, from
the beginning, it was made manifest that this was
a service in which he felt, and was to feel, a deep
interest.  Though not gifted, as many are, with
the natural power of extemporaneous speech, yet
he always began it with a short address, -  something rather new at that time, —  which served
to awaken deep feeling, and to leave impressions
not easily forgotten. His prayers were short, but
so earliest and sincere, that all hearts were borne
up on the wings of devotion to the throne of
grace; and his whole manner was so serious
and affectionate, so natural and so pleasant, that
every communicant seemed, as it were, carried




22                 MEMOIR.
back to the very scene and hour when the command was first given, "Do this in remembrance
of me."
In his view, the whole efficacy and value of
this rite consisted in the sincere love vfor the
Saviour which it inspired and betokened.  He
failed not to preach on the subject from time to
time, and on such occasions preached with more
than his usual unction and effect. One of these
sermons, - the first, we believe, - entitled " Excuses for the Neglect of the Communion," was
published, by the American Unitarian Association, as a tract; and it had a wide and longcontinued circulation. But further than this he
did not feel it wise, or even right, to go. In his
intercourse, therefore, with his parishioners, unless they introduced the subject, he was reticent;
and they soon came to learn, that, if they were
ever to engage in this rite, it must be, not to
gratify their minister, nor to enlarge the boundaries of the visible church, but from a spontaneous
love of the Master and his table, which was spread
so freely for all. Nevertheless, tle church rapidly increased, and soon became as numerous as
others in the denomination.  During his ministry, lasting thirty-three years, there were added
to the church over three hundred members,
-an average of which would compare favorably with most of the churches in the State or
country.




MEMOIR.                 23
His next movement in the organization of the
society disclosed another leading trait of his character. By disposition and temperament, as well
as from principle and duty, hle was a Christian
philanthropist. Htis heart was warm, tender, and
benevolent.  He had deep sympathies for the
poor, the ignorant, and the oppressed, and a
deep and persistent interest in all public institutions for the diffusion of knowledge and the
relief of human suffering. The charities of his
people, therefore, and their considerate and wise
distribution, were among the earliest things that
claimed and took a strong hold on his attention.  For the attainment of these objects, he
formed the male members of his society into a
Benevolent Association.  By the articles which
he drew up for its government, it was made the
duty of its members to ascertain the nature and
wants of all the leading benevolent institutions
in the city. This called out, for a succession of
years, many valuable reports, embracing historical and statistical facts; and, by their pleas and
recomllmendations, formed channels of a discriminating charity to not a few of the best of our
philanthropic institutions.
Not long after, and again at his suggestion,
a Female Benevolent Association was formed
(1827), which went into immediate operation.
If we are not mistaken, it was among the first
of those sewing circles connected with churches,




24                 MEMOIR.
for charitable purposes, which, since that time,
have become so general and so useful.  It called
out at once the latent benevolence of the parish;
it concentrated their feelings upon the most
deserving objects; and it developed the social
element by frequent and  profitable meetings.
Through his whole ministry, he made of it a most
efficient instrument of charity, in co-operation
with its many earnest and active members.
In addition to these, he established in his parish an annual collection for the poor; and, as there
were few or no recipients for it among his own
people, he, with his deacons, became its almoners
among deserving objects beyond the pale of the
society.
But his benevolent sympathies were not confined to the limits of his own parish.  He took
an early and warm interest in the " MIinistry to
the Poor," of which Dr. Tuckerman was the
first and active agent.  Subsequently, lie gave
his earnest aid to the establishment of the
" Fraternity of Churches," by which that ministry to the poor was placed on a permanent foundation.  A  constant attendant on its quarterly
meetings, he watched and scanned all its proceedings with a vigilant eye, and was its honored
President for six years (1852 to 1858).  Indeed,
he was never weary in promoting its interests.
In addition to these philanthropical labors, it
should be mentioned, that he was an active mem



MEMOIR.                  25
ber or executive officer of quite a number of our
public charitable institutions, and of these not
a mere nominal member or officer, as is too often
the case, but one ever ready alike to plan, to
suggest, to counsel, and to act.  And, in justice,
let us add, that it was not alone in bodily and
mental labor that he manifested benevolenice and
charity; but it may be said as truly of him, as it
was of Charles Lamb by a recent biographer, that
"' he gave away greatl'y, when the extent of his
means is taken into consideration."
In the further organization of his parish, one of
his earliest movements manifested still another
trait of his character; namely, a strong faith in
popular education, especially of the lnoral and
spiritual lnature of the young.  Very soon after
his ordination, he began to lay broadly and deeply the foundations of a Sunday school.  At this
time (1825), there was but one school of the kind,
connected with a liberal society in the city. But,
fortunately, at Wilton and  Concord, he had
learned the nature and value of this institution,
and had become its earnlest, as he was ever after
its constant, friend and advocate.
As a first step, he formed a Bible class of
young ladies, to whom he gave a course of religious instruction, on a week-day, as a nursery
for future teachers; and, soon after, lade arrangements to meet tle younger children of his
parish at the vestry, oil Sundays, at noon-time,




26                 MEMOIR.
for catechetical instruction. This was in 1825-6.
Subsequently (early in 1827), he called a meeting
for the organization of a more perfect Sunday
school.  Rules and regulations for its government, drawn up by himself, were cordially and
unanimously adopted. The pastor, seizing the
occasion, in words that seemed to burn, described
the nature and character of the work in which
the newly elected teachers were about to engage.
The standard indicated was a lofty and spiritual
one, expressed in language and tones betokening knowledge and conviction. Not a few were
disposed at first to shrink from the duty as thus
portrayed.  But this standard, high as it was,
kept no one away; and the power and influence
of this address never ceased to be felt in the
school.  So true is it, that the human heart, in
its best and calmest moments, is ever ready to
respond to that in it which is the highest and
best.
This school rapidly increased, became large in
numbers, most efficient and useful in action, and
maintained a high reputation to the end of his
long ministry.  Dr. Ellis, in his biographical
notice of Dr. Barrett in the " Christian Register,"
soon after his decease, speaking of the Society,
remarks, "that it had, for many years, one of
the most flourishing Sunday schools in the city;
and it was administered with fidelity in consistency with the modest but paramount objects of




MEMOIR.                 27
such an institution, by superintendents and a
body of teachers who gladly co-operated in the
aims of their pastor." And he takes the occasion
to add, " that we need mention only the names
of the late esteemed Mayor Seaver and of Mr.
-, both also deacons of the church, to remind many of our readers of the good repute of
the Sunday School of the Twelfth Congregational
Society." Occupying, as this school did, a large
place in the thoughts and affections of the pastor,
he was always to be seen promptly at his teachers'
meetings, engaging in conversations and discussions, contributing able expositions of Scripture,
and, in divers other ways, affording to the school
every possible aid  and encouragement.  The
children all loved him; listened to him  with
fixed attention when lie spoke; and, by constant
attendance and improvement, were emulous to
win his notice and approbation. He enjoyed few
things in life more than his intercourse with this
school and its band of united and faithful teachers;
and the recollections of his influence and labors
in this humble sphere of usefulness must add
much to the measure of his bliss in the higher
sphere to which he has now been translated.
From a like spirit, his people at an early day
were encouraged and aided in the formation of
an adult parish library.  Very likely, the idea
of it was suggested by the " ministerial library"
at Wilton, the advantages of which to the minis



28                 MEMOIR.
ter, to himself, and to the parish, had been so
strongly impressed on his mind. It was in successful operation for many years; and diffused,
among the young and old, a large amount of
religious and general information.  A juvenile
library, a novelty in those days, was soon added,
the books for which, for a number of years, were
of his own careful and conscientious selection,
and which, in after-time, ever increasing in volumes, became an unfailing fountain of delight
and instruction  to numerous and  successive
classes of children.
A  like zeal lhe carried with him  into other
departments of education.  The inhabitants of
the ward in which he resided, spontaneously
elected lill for a successive number of yearts to
represent them  at the Board of the General
School Comlmittee of the city.  Here, by his experienIce and practical knowledge, by his suggestions and assiduity, by his faithful examinations
and other labors, he made himself a useful and
illportant menzber.  In a like spirit, his attachment to his Alma Alater — the University at
Cambridge —was ever earnest and warm, his
labors unintermitted, and not without their value.
Of this institution he was an overseer, by election
of the State, from 1835 to 1852; and, for fifteen
years, chairman of one of its standing committees, — the Committee for the Examination of
the Students ill Natural Philosophy or Physics.




MEMOIR.                  29
Watchful of her every interest, dear to him  as
the apple of his eye, he left nothing undone to
ward off any danger to be foreseen, or to promote
and secure her highest and most lastilg welfare.
In grateful return, she rewarded him  with the
higohest honor, which, in his profession, she had
to bestow,-the degree of D.D., in 1847.
Another prominent trait in the character of
Dr. Barrett was his profound love of Christian
truth, and earnest zeal for its wider, its universal
diffusion.  Entering upon the stage of life when
the Unitarian controversy was in full progress
and development, it did not fail to receive at his
hands, while engaged in his theological course,
ulcnder teachers who themselves were the leading
spirits engaged in the holy warfare, a most thorough and exhaustive study; and, as we have
before said, his decision was in favor of Liberal
Christianity.  While, therefore, on the one hand,
the pure light of the gospel, " the truth as it is
in Jesus," permeated his mind and heart with a
joy unspeakable; so, on the other, the popular or
prevailing errors in theology filled him  with a
sadness most profound, and against which his
whole nature seemed to rebel.  Ever uppermost
in thought, therefore, was the obligation of every
Christian to aid in the diffusion of the one, and
to eradicate and limit, as far as possible, the life
and influence of the other.
As an important instrumentality to such an




30                 MEMOIR.
end, he was among the foremost to urge and advocate the organization of the American Unitarian Association.  Established in 1825, he was
chosen a member of its first Executive Committee, and was re-elected to the same office for
fifteen years successively. In 1861 he was again
returned to the Board, and continued in the faithful discharge of the duties of the office till the
year preceding his death, at which time he declined to be a candidate.  At an early stage in
its history, he acted as its Secretary.  In the discharge of the many duties devolving upon him
in these relations, he was most untiring and efficient.  His wise counsel, and shrewd and practical suggestions, were relied on as elements of
success. The second tract published by this association, " One Hundred Scripture Arguments
for the Unitarian Faith," was from his penl; and,
during his connection with it, he contributed a
number of other tracts of marked ability, all of
which had a wide circulation. Some of them are
still published.
In 1839, having obtained leave of absence from
his society, he went to the WVest as a missionary
of the Association.  Absent three months, he
made a journey four thousand miles South and
West, travelled in fifteen of the United States,
visited forty cities, and towns unnumberedl, in
that growing section of our common country;
preached wherever there was a Unitarian pul



MEMOIR.                 31
pit; selected new fields of missionary labor, and
gathered valuable materials for guidance in the
future. His loving and liberal people supplied
his pulpit for him  in his absence; the Rev.
George E. Ellis (now Dr. E., of Charlestown)
performing that duty most acceptably. As early
as 1827, he had originated the " Book and Pamnphlet Society," assisted by the young men of
his own parish, and of other Unitarian parishes,
which, for many years, was an auxiliary to the
Association for the gratuitous and widest diffusion
of their excellent tracts, and other larger publications.
The same love of pure religious truth, and the
obligation to defend and diffuse it, led him, as
early as 1824, to become the editor of a weekly
religious paper, called " The Christian," published in Philadelphia; also, to act as one of the
editors of the " Christian Registers" associated
with Dr. Gannett and Lewis Tappan, Esq., in
1826,- and again with the same paper and other
associates in 1840-42.  He was also an associate editor with the late Rev. E. Q. Sewall, of
the " Unitarian Advocate," published in Boston,
1830-31.  His contributions to the " Christian
Examiner," to the "Liberal Preacher," and other
periodicals, may be traced to the same source.
And it was to the same earnest and abiding zeal
for the cause and prevalence of truth that we
ascribe, in the earliest years of his ministry, the




32                  MEMOIR.
character and tone of so much of his preaching,
in which, while special care was taken to spare
individuals and avoid personalities, theolog'ical
errors and false views of religion were boldly
refuted and sternly rebuked, and the simple
truths of Christianity urged home with great
power and effect.
But, while he was thus laboring both within
and beyond the boundaries of his chosen sphere
of action, he never permitted himself to forget or neglect the most exalted and exacting
of the duties of his profession, - preparation for
the pulpit, and the services and solemnities of
the sabbath.  With strong and well-disciplined
intellectual faculties, lie was practical rather
than specnulative, logical rather than imaginative,
wise rather than profound.  With tendencies of
thought like these, he was conservative rather
than reformatory; but his conservatism was the
legitimate and the true, which, clinging with
tenacity to the good, the long and well tried,
made him quite as eager to accept the new when
it had been adequately and satisfactorily tested
by argument or experiment.  In all things he
was alike liberal and progressive.
Dr. Barrett loved his study and his books. Few
loved them  better, or used them  to a wiser or
better purpose. A diligent and analytical reader,
lie aimed to keep abreast with the newest discoveries in  science and theology; and, conse



MEMOIR.                  33
quently, came to his preparatory labors with a
full and ready mind. Always happy in the selection of his themes and texts, the latter were, at
times, sufficiently quaint; and not infrequently
he manifested a peculiar ingenuity in the development and management of the former.  "Old
shoes and clouted," and "Ephraim is a cake
not turned," will be remembered as instances
with singular pleasure by most of those who
were his hearers, whether at home or abroad.
Outside of the sacred desk, as is well known,
he was the most unobtrusive of men.  He was
ever ready to escape as far as possible from public
observation.  But no sooner had he crossed the
threshold of his pulpit, than all his usual unaffected diffidence seemed to disappear. Once
there, he failed not " to magnify his office." Forgetting himself and all that was outward, he
immediately and entirely became absorbed and
engrossed in the duties before him.
His presence and mien in the pulpit were
peculiarly and eminently ministerial. As he rose
to speak, Cowper's description of the true evangelical preacher would occur to every intelligent
observer, -
"Simple, grate, sincere:
There stands the messenger of truth; there stands
The legate of the skies! his theme divine,
His office sacred, his credentials clear."
In utterance and manner, Dr. Barrett was un3




34                 MEMOIR.
feignedly earnest and fervent; distinct as he was
forcible, - at times, perhaps, too forcible and too
emphatic; but occasionally, especially in descriptions of nature, falling into an artless melody of
tone, - which, combined, never failed to take a
strong hold on the attention of his hearers, and
left impressions not easily effaced.
Of course, as a preacher he was equally acceptable to all. Every preacher, every speaker,
perhaps, has a manner or a mannerism, - a style
of gesture and intonation peculiarly his own, —
unpleasant it may be to strangers, but unnoticed
or scarcely heeded by constant hearers. Ohe of his
recent eulogists has remarked on this point, " that
he" (Dr. Barrett) "could not play very well
on that vocal instrument, finer than clarion or
violin; and, to those demanding nicely ordered
gestures and delicately graduated tones, he was
not specially attractive in the desk. But, upon
some of us, there were few men who won so much
as he by his delivery. It had the prime merits of heartiness, frankness, lucid language, and
glowing thought."  This is most truthfullly and
beautifully expressed. And of the most distinguished preachers of whom we read or hear, no
higher or better praise is accorded.  Of Dr.
Arnold, of the Rugby School, whose praise is in
all the churches, it is said by his biographer,
" If sincerity and self-forgetting earnestness ever
made an orator impressive, it was he;" but, it is




MEMOIR.                35
added, " there were sudden gratings of his voice,
which denoted, ever and anon, that his own warm
and excited feelings were moved by the argument
he was enforcing." And of Robertson, the great
preacher of Brighton, England, we are told, " that,
though he was carried away by his subject, he
was sufficiently lord over his own excitement
to prevent any loud or unseemly demonstration
of it." - " It was excitement reined in by will,
and made his audience to glow with his own
fire."
In like manner it was with Dr. Barrett. " If
sincerity and self-forgetting earnestness ever made
an orator impressive," it was so in his case; and
"if, ever and anon, there were certain gratings
of his voice, it denoted that his own feelings were
moved by the argument he was enforcing." Or if,
again, like Robertson, " he spoke at times under
tremendous excitement," " carried away by his
subject," it was excitement reined in " for the
most part" by will, and " made his audience to
glow with his own fire." But, however this may
be, certain it is, that it was mainly by the character and style of his preaching — fervent, evangelical, wise, and independent - that he kept his
large church, notwithstanding the fluctuations of
population to which it was peculiarly subjected,
filled constantly with a full and appreciative
congregation, through the largest, not to say the
entire, portion of his very long ministry.




36                MEMOIR.
To make this delineation true to the life, or in
any degree complete, it should be added, that,
making no pretensions to the gift of extemporaneous speech, he would nevertheless go to his
vestry, at appointed seasons, week after week,
with nothing but his old and well-thumbed Bible
in his hand, -as well known to his parishioners
as his own person, - with a few notes on its
narrow margin to assist his memory; and there
he would pour himself out in expositions of some
of the most difficult passages of Scripture, flooding his hearers with new light, and enforcing
their moral and sublime truths with a power and
eloquence, of a homely, practical kind, indeed,
but which was sure to enchain by the hour the
attention of his listeners, and who were made all
the better for it the remainder of their days. At
the communion-table, at the Sunday school, at the
teachers' meeting, in speech, it was the same;
not graceful, not rhetorical, according to the
schools, but something far better, - having for
its basis a sincerity, an earnestness, and a glowing warmth of unaffected piety, which gave to his
words a charm and an influence far surpassing
the proudest efforts of eloquence merely artificial
and scholastic.
Other traits must not be forgotten. Alike by
constitution and temperament, he was kind, cordial, genial, sympathetic, and warm-hearted. As
we have intimated, abroad and among strangers,




MEMOIR.                37
his diffidence from his youth up was not only
excessive, but at times even oppressive. It led
him to seek the retired corner, the back pew, or
the lowly seat. But when at home, or among
personal friends and professional brethren, his
kindliness, his playfulness, his quiet humor, the
warmth and frankness of his speech, made him
alike endearing and endeared. Perhaps no husband, father, friend, or pastor was ever more
respected and beloved than he.
In the discharge of his parochial duties, he
was conscientious and untiring. In seasons of
sickness, of bereavement, and of severe trial, he
was prompt and ready. But these duties, always
difficult and painful to perform, were met and
answered on his part, more by the manifestations
of his sympathetic nature, than by many words
or outward professions; but the words spoken,
few as they were, and all the more because they
were few, made him a true " son of consolation," and gained for him the deep and abiding
affections of his parishioners. An instance or
two by way of illustration: -
One of his earliest parishioners, a lady, had
set out in her garden, the year of his ordination,
a rose-bush, and, from the circumstance just
named, called it the Barrett rose. As a token of
her regard, she made up a bouquet of its first and
most beautiful flowers, and sent it to him. Ever
after, as the season returned, she failed not to




38                 MEMOIR.
send him, from  the same bush, though transplanted more than once, a like token of her continued attachment and friendship down to the
last year of his life. Even then it had only been
delayed for a day or two by her own severe illness, -delayed, but not forgotten. On the day
of his burial, as he lay in the church on his
funeral bier, the coffin-lid open, it was placed
in his own unconscious hand, by a trusty messenger, in the presence of a numerous assembly who had gathered there to pay the last
tribute to his worth, and to convey his honored
remains to their final resting-place, —a lot at
Mount Auburn, adjoining the lady's own, and
which she had purchased long before, prepared,
and presented to him and his family, so that
her own remains might rest side by side with
theirs.
Another instance occurs to us. A Boston merchant, residing in a neighboring town, became so
deeply interested in his preaching, and so much
attached to him personally, that he joined himself to his church, and walked to the city constantly (it was before the day of horse railroads)
to attend on his services. Sympathizing with his
pastor's earnestness in the support and diffusion
of a pure Christian faith, he sent for him in his
last sickness, and, as a proof of his confidence and
love, devised in his will, under the advisement
of Dr. Barrett, quite a generous sum in aid of




MEMOIR.                  39
feeble Unitarian societies, and made him its principal trustee. It is pleasant to remember, that
among the last duties of his active and beneficent
life was the preaching to some of these societies,
and expending, through the labors of others, the
income derived from this fund.
In the same direction of sympathy, kindliness,
and courtesy, there is suggested another trait,
which had a marked prominence in his character. It was in "' his love for, and sympathy with,
young men, particularly for such as were preparing for the ministry." From one of these we
have this voluntary but expressive testimony:" Different from many of his brethren, he always
welcomed the new-comers! During the last six years
of his life, I became quite intimately acquainted with
him; and, although he was my senior by more than
thirty years, in our walks together, and in our frequent
intercourse, he was always so friendly, so loving, so
joyous, that, were it not for his'almond blossoms,' he
would have seemed more' brother' than' father.'"
Another of these younger brethren says: -
"There is no aged man whom I loved so much.
He has been my good counsellor, my good friend, in so
many ways..... He first encouraged me to enter the
Divinity School. And what a benevolent friend he
was to me while there!... It fills me with the
deepest sorrow that I shall never again behold his
kindly face, - never again draw near to his heart, so
overflowing with Christian excellences."




40                 MEMOIR.
Daily at the rooms of the American Unitarian
Association, the common rendezvous of the profession alike for the young and the old, he was
not only ever ready to extend to these young
men, waiting there for aid, the hand of sympathy
and welcome; but, possessing more than a colllmon insight into character, he would discern,
intuitively as it were, their latent capabilities or
sterling goodness of heart, or both, and would
seek out or make frequent opportunities for their
employment and usefulness. We have now in
our recollection more than one, who, long repelled and discouraged, were in this way brought
at length into consideration and prominence, and
became useful and valuable members of the profession, if not its burning and shining lights.
Such loved him while he lived, and mourn him
now that he is gone.
Another trait of a like emotional nature should
not be omitted:" Nothing to me," said one who stood in near relationship to him, " was more beautiful in his character than his warm, tender love and profound reverence
for his parents. Even after he had become himself a
father, and his own head was' silvered o'er with age,'
he never forgot to make his yearly visit to them. How
kind, how gentle, how respectful, he was!  Father,
mother, were sacred names to him. How he warmed
and encouraged their hearts! The eldest son, himself
a parent, he was a child there. No wonder, that at




MEMOIR.                    41
the last, both father and mother must have felt that
there must be some saving virtue in the liberal faith,
if it could thus exalt and beautify the character, and
make so devoted, so dutiful, and so good a son as
Samuel! * Respect and reverence for the aged of all
classes was, I believe, in my brother, both an emotion
and a principle.  He could never brook in others any
thing like slight or neglect of the old."
It was the same in regard to his fraternal feelings and relations. Though separated at so early
a period, and at so great a distance, from the
parental home and family, his tenderness toward
them, and interest in their welfare, was never for
a moment, or in any degree, abated. On the contrary, it was by his pecuniary aid, and other sacrifices, that three of his brothers were enabled to
obtain a collegiate education; and an only sister,
whom he tenderly loved, enjoyed the privilege, for
three years, of receiving the instructions of one
of the best of schools in the vicinity of Boston, -
Miss Prescott's, at Groton. Strong proofs these
of his true fraternal affection, of his high sense of
duty, and his truly Christian benevolence!
* His mother died at Springfield, N.Y., in 1836, at the age
of sixty-two; and his father, in 1844, at the same place, aged
seventy-five. They were both members of the Presbyterian
Church, of which he was a deacon. He is represented, by
those who knew him best, as a person of more than common
intelligence, integrity, and enterprise; and she, as of a gentle,
womanly nature, modest and retiring, but one of the best of
mothers.




42                 MEMOIR.
But underlying and controlling all this natural
diffidence, tenderness, and benevolence of feeling,
there was an abounding share of firmness, fortitude, and high moral courage. In every case
where the cause of truth was at stake, a duty in
question, or a principle involved, he never failed
to manifest the most unyielding resolution and
quiet firmness. Nothing, in such cases, could
move or daunt him; neither frowns on the one
hand, nor flatteries on the other. As a case in
point: He was a member of the ecclesiastical
council for the trial of the late Rev. John Pierpont. He soon found that a majority of the
council - among whom were some of the oldest
and wisest of his brethren, those whom he respected the most and loved the best, and from
whom at any time he would differ with extreme
reluctance-were in favor of a condemnatory
verdict on the many charges preferred against
him by his justly irritated parish. Dr. Barrett did
not hesitate to avow his opinion, that such a decision would be alike unjust and impolitic; voted
in opposition at every stage of their proceedings,
and used otherwise all the influence he could
command to prevent a conviction. Defeated in
this direction, he labored in every consistent way,
so long as the council was in session, to mitigate
the terms of the verdict. In this, he and his
friends succeeded to their entire satisfaction.
The final decision was just.




MEMOIR.                43
The same moral courage he carried with him
to the pulpit. It is true, that in consequence of
his general conservative principles, or, rather,
from what he considered the dictates of wisdom
and prudence, those topics usually called " exciting " were not frequently introduced into his
discourses. As a general rule, he was decided
in his belief, that such preaching was the cause
of more evil than good. But when the fitting
time came; when from some passing event of
great moment, some stirring calamity or crime,
the public mind was generally aroused, and partisan feeling hushed, and was willing to listen,then, whether the subject was duelling or intemperance or slavery, or any other form of indulgence or corruption, fashionable or unfashionable,
none spoke more heroically, or rebuked with a
more intrepid voice: and his words were heeded
all the more, because of his usual reticence and
discretion. But not always; for we recall more
than one instance in which pews were made
vacant by his independent and decided reprobation of popular sins.
It was the same in regard to the late war.
He deprecated a civil strife. He had hoped for a
peaceful solution of the difficulty. But no sooner
had the first gun been fired at Sumter, than he
ranged himself immediately on the side of the
North and of nationality, and never wavered in
his convictions and hopes to the last. He hated




44                MEMOIR.
slavery as he loved liberty, and, fortunately, lived
long enough to see his expectations as to the
war fully realized. His patriotism was one of
the moving springs of his whole being. His
discourses on the Landing of the Forefathers,
on Fast and Thanksgiving days, were instinct
with this spirit, and were models of their kind.
To resume our narration.  In 1832 he was
married to Mary Susan, daughter of W. P. Greenwood, Esq., of Boston, and sister of the Rev.
F. W. P. Greenwood, D.D., Minister of King's
Chapel, by whom, and at which place, they were
united in the holy band of wedlock. This attachment and union was singularly fortunate; uniting
him to a most estimable and accomplished companion, and securing the sanctuary of a happy
home for the remainder of his days. They were
the parents of eight children, - four sons and
four daughters, - all of whom are still living,
happy in the present, and prophesying, by their
early lives, usefulness and true success in the
future.
In 1839 there was a centennial celebration in
the town of Wilton. It was an occasion of great
interest, not only to its inhabitants, but to all
who had ever dwelt in the place. The Abbots,
the Peabodys, the Livermores, the Burtons, and
the Greeles were there.  Dr. Barrett was one
of the invited guests.  To him was assigned a
part in the services at the church, and one of the




MEMOIR.                45
speeches at the banquet-table.  In this address
he took occasion to pay a glowing but truthful
tribute to the Oberlin of this " hilly and rocky"
region, — him " who had poured upon his head
the waters of baptism; from whose hand he had
received for the first time the elements of the
holy communion; and to whom, as pastor, instructor, and friend, he was under obligations
that cannot be cancelled." And this tribute of
gratitude was not limited to the individual, but
was poured out with equal warmth and sincerity
on the people of the town, "' to not a few of whom
he was indebted for acts of great kindness;"
on their well-devised system of public schools;
and generally on "the intellectual, moral, and
religious habits and privileges of the town," —
and closed with this significant query: "Moreover, sir, what town in the Union, of equal population, ever, in the same number of years, sent
so few of her sons to prison, or so many to college?"
At a still later period in life, he made another
visit to Wilton, and preached in the same ancient
house and pulpit, from which, in his earlier years,
the dews of divine grace had fallen so refreshingly on his own head. The occasion called out
a larger attendance than usual; among them, the
oldest inhabitants of the town. Indeed, the church
was filled. As the services proceeded, and the
people listened and hung upon his words, they




46                 MEMOIR.
could hardly realize, that this Boanerges, this
prophet, speaking now with so much of authority and power, was the same person as the child
Samuel, a pupil once of their former pastor, and
whose call and spiritual culture had been received in this "court of the Lord."
At a later day, an intelligent lady of the place,
one of the auditors on that occasion, said to me,
" that she should never forget the sermon preached
on the afternoon of that day." When asked the
subject of it, she answered, "It was about the' shield with the two sides;'" and then feelingly
added, that " in her solitary moments, and frequently at other times, the thoughts contained
in that sermon came floating back, and haunted
her memory constantly.  She only wished she
could hear it again, or read it from the printed
page."
In 1847, the society, in circumstances then
the most prosperous, resolved to raise, by subscription, a sum amply sufficient to pay off a
debt incurred at an early period in its history,
and subsequently increased by repairs and other
expenditures. The sum, though comparatively
large, was easily raised, the society set entirely
free of indebtedness, and the church " put in a
state more gratifying as to its general appearance
than it had ever before exhibited." The pastor
gave fresh interest to his preaching by new trains
of thought, and new courses of instruction; the




MEMOIR.                47
Sunday school continued to increase and prosper;
and the varied rills of benevolence which he at
the first had set in motion were not permitted to
slacken in their course.
In 1850 he preached his " Quarter-century
Sermons."  In these, with a graphic pen, he
recounted the origin of the society, its rapid
growth, and its uniform prosperity and success.
At the close of the second of these discourses,
he set forth some of his own labors, with a modesty and reserve characteristic of the man, and
took occasion to say, " There never, perhaps, existed a more united people than you have been.
No root of bitterness has at any time, to my
knowledge, sprung up amongst you. Like brothers and sisters, you have dwelt together in peace
and love." This is the generous testimony that
he bears to the conduct of his people. For himself, he adds: " I have been happy, possibly too
happy.... Twellty-five more pleasant years than
I have passed with you, have probably at no time
fallen to the lot of another minister. Whatever
awaits me in future, the past is secure; and I
shall always look back upon the long portion of
my life spent here with feelings of joy, tempered
only by the sense of my own imperfections, and
with fervent gratitude to Almighty God." And
he closed with admonitions and encouragements
of a most elevating, cheerful, and hopeful nature.




48                MEMOIR.
These discourses made a quickening and lasting impression on the minds and hearts of his
hearers. By them they were reminded, and made
to realize, as never before, the indefatigable industry and entire devotedness of their pastor,
and felt at once how much lie must need, and
how well he deserved, a respite from his labors.
Immediately and spontaneously they granted him
a leave of four months; continuing his salary,
and supplying his pulpit at their own cost. This
offer, as he said, "generous as it was unexpect
ed," he gratefully accepted. He availed himsel
of it to visit Europe. He sailed from Boston in
May, and returned in November. While abroad,
he saw much, and enjoyed more. In the exercise of a natural sagacity, studying men, manners, and institutions, as well as objects in nature,
taste, and art, he came home laden with the
treasures and experiences which the Old World
has to offer to the visitor from the New; but his
heart never deflected for a moment from his
allegiance and love to the latter. On the contrary, he valued and admired all the more the
governments, institutions, manners, and prospects which the New had to offer the Old. He
was welcomed back with gladness and joy. A
series of discourses immediately followed on successive Sundays, calling together large audiences,
who listened with gratified attention to the results of his wide observation and wise reflections




MEMOIR.                 49
under the new circumstances in which he had
been placed.
His customary labors and duties were promptly
resumed, and as steadily prosecuted for the next
decade of years. And it is but just and proper
to state here, that the appreciation of these, as
well as of his talents and other gifts, had not
been, and were not subsequently, confined to his
own parish, or to his own circle of friends. As
early as 1825-6, he had been elected chaplain to
the Senate of Massachusetts; and during his ministry he preached, by invitation, an Anniversary
Sermon for the Female Orphan Asylum, one for
the Ancient and Honorable Artillery Company,
one for the Asylum for Indigent Boys, a Dudleian
Lecture before the Officers and Students of Harvard College, an Address before the Berry-street
Ministerial Conference, and one before the Grand
Lodge of Massachusetts.
This appreciation is further indicated by his
publications, which were yielded to the press only
at the urogent request of his own people, oftener
denied than granted, or by others.  They inelude discourses preached as above stated or in
his own pulpit, discourses preached at ordinations and installations, sermons printed in the
" Liberal Preacher," a number of valuable tracts
published by the American Unitarian Association, and various articles in the " Christian
4




50                MEMOIR.
Examiner," the " Christian Advocate," and other
periodicals.
It was under circumstances and encouragements like these that he recommenced after his
return from abroad, and continued to prosecute,
the work assigned to him by the great Head of
the Church. But, in 1853-4, a cloud not bigger
than a man's hand appeared to excite anxious
solicitude on the part of both pastor and people.
At this time it was that a current of emigration
began to set from the portion of the city where
his church was located, toward another section of
the city, and to the surrounding villages, where
residences either more desirable or economical
could be procured. Judicious measures were
seasonably taken to check, or in some way to
counteract, this threatened danger. But neither
the labors of the pastor, nor the zeal and energies of his people, could do much to avert it.
The natural sources upon which the church
relied for its usual supply were, by one of those
revolutions not uncommon in great and growing
cities, evidently and rapidly drying up.
In 1858, therefore, — the difficulty increasing
so as to make some more decisive remedy necessary, -Dr. Barrett sent to his people a letter of
resignation; saying, " Many things remind me,
that the time has arrived, when, for myself, relief
from the burdens of the clerical office will soon
be needful, and when, without the aid of a




MEMOIR.                51
younger band and a fresher spirit than I now
possess, the interests of our beloved parish cannot much longer be satisfactorily advanced."
This resignation was necessarily yet most reluctantly accepted, accompanied with such expressions and tokens on the part of his people
as could not but have been most soothing and
gratifying to his much-tried and anxious feelings.
In view of his relinquishment of all duties and
claims, on the settlement of a colleague, and as a
token of esteem  and affection, they voted him
a gratuity of six thousand dollars, and bore "' a
cheerful and grateful testimony, that, with an
evangelical earnestness and a vital faith, he had
not failed to declare unto them the whole counsel
of God, and to point out plainly and faithfully
the only safe path to heaven,- a true Christian
life; and, not satisfied with precept only, had
endeavored by the daily beauty of his own exemplary conduct and character to aid them in the
attainment of this great end: also, to his tender
fidelity in the discharge of all his pastoral duties:
and, finally, that by his constant and unabated
zeal and deep interest, manifested at home as well
as abroad, in the diffusion of uncorrupt Christianity, in the cause of general education and sound
learning, and of every wise and philanthropic enterprise, he had not only awakened in the hearts
of his own people a deep and practical sympathy
in the physical and spiritual wants of a suffering




52                 MEMOIR.
humanity, but also, by the reflex influence of a
prudence, wisdom, and Christian charity which
had never failed, had done much to foster the
stability and character of our best institutions,
whether public or private, political, literary, or
religious."  Virtually, this was the terminhation
of his regular ministry; but, in accordance with
the terms of his resignation, he continued to supply the pulpit until a colleague was settled.
After a lapse of two years, - after the hearing
of a large number of candidates, few of whom
seemed equal to the emergencies of the occasion,
or the wants of the society, - the Rev. J. F. Lovering was called, and received ordination at the
Church, on Sunday evening, June 17, 1860, in
the customary form.  To Dr. Barrett was assigned the prayer of ordination.
By the terms stipulated in the letter of resignation, "in name Mr. Lovering was to be his
colleague; while in reference to official duty,
performance, and responsibleness, he was to be
regarded as the sole minister of the society."
From this time, therefore, Dr. Barrett ceased to
be its preacher and pastor, only to become a proprietor and parishioner; never ceasing, as he had
opportunity, " to mingle with them at their daily
homes, in their private and public walks, and
to favor them, as in past time, with his salutary
counsels."
In a short time after, Dr. Barrett removed to




MEMOIR.                 53
Roxbury. He took up his residence on the Highlands, in the immediate neighborhood of some of
his ministerial friends, and of his old and welltried parishioners. As his pulpit services were
in constant demand, he continued to preach up to
the time of his last sickness.  He was at the
Church of the Redeemer in Boston, so late as
Jan. 21, when his subject was, " Jesus Christ,
Heroic as well as Gentle."  Rev. Mr. Bradlee
writes, " It was a grand discourse, and gave great
satisfaction." He visited the city from day to
day, in the discharge of the many official and
responsible duties which he had not relinquished.
Daily he might be seen at the rooms of the American Unitarian Association, encouraging, by his
presence and words, the new measures for the
extension of a faith he loved so well, and for
which he had done so much. Among other labors at this time, none were more interesting to
him, or more characteristic, than his efforts to
revive decayed, and to aid feeble, Unitarian societies, in which he met with gratifying success.
In the performance of these and other like
duties, in the serene light of domestic affection
and fireside joys, and the respectful veneration
of all who knew him, at peace with himself and
the world, with hopes full of immortality, glided
quietly and usefully away the last days of this
good man and Christian minister.
Through a long life, he had enjoyed an unsur



54                 MEMOIR.
passed degree of uniform good health. As it
was almost his first, his final sickness came upon
him quite unexpectedly; but it did not find him
unprepared. The spirit and principle of fortitude had been among the cherished studies of
his life; and they did not fail or desert him when
the season of trial came. His sufferings were
continuous and severe for some weeks, but were
borne with a cheerfulness of heart, a peace of
mind, a spirit of patience and resignation, which
flowed spontaneously from those elevated and
divine principles which he had urged upon others
in all his preaching, and by which he had endeavored to regulate his own life. His physician
said " he had never witnessed, in similar circumstances, a balance more complete." Dr. Bartol
says, " His malady was of a very painful nature;
but he bore it with a hero's and martyr's mind,
calm and clear."
Probably he was not fully apprised of the fatal
character of his illness till the day preceding his
departure.  In the night previous, a vision of
heaven, bright and beautiful, had seemingly been
opened to him, which, in the morning, he described as far as he was able. He regarded it as
nothing other than a dream. But did it not indicate a state of mind, pure, elevated, and serene,
dwelling already in a region of blessedness, and
catching a foregleamn of the heavenly and the
spiritual?




MEMOIR.                55
Early in the same day, a favorite hymn, at his
request, was read to him:" Come, thou Almighty King."
When this wish had been gratified, he intimated
by a few broken words — they were all he could
utter —his desire to have read to him, from
the same Bible which had been his constant companion in sickness as in health, the Sermon on
the Mount. It was his last wish, but one full
of the deepest meaning; for that chapter embodied the platform of faith on which he had
stood firmly and confidently through life, and on
which, as confidently and firmly, he stood in the
hour of death. " The floods came, and the winds
blew, and beat upon that house; but it fell not,
for it was founded on a rock."
On the day following, - Sunday, June 24, 1866,
-without a murmur or a sigh, this good man
and much honored and beloved minister "fell
asleep in Jesus."
In a sermon preached by him on the death of
one of his aged and honored parishioners, he
seems to have foreshadowed, in the following
beautiful words, the time and manner of his own
departure out of life: -
"Ah! brethren, the world is too much in our
hearts, if we can never perceive the beautiful in
death; and we do all, I suppose, sometimes speak
of the beautiful in death, -the quiet, tranquil,




56                   MEMOIR.
passing-away of the spirit in Clhristian trust and
hope.  Yes, we do sometimes speak  of calm,
beautiful deaths, whether in infancy or middle
life, because we, for a moment, see with the eye
of faith.  But no death is so beautiful as that
which often occurs in the fulness of age. When it
comes at the close of an upright, pure, and usefuil life, passed in contentment and cheerfulness,
and not without enjoyment to the last; when the
course of nature has been run; when the spirit,
having trusted in Providence through long years,
still trusts on, and sees no terrors in death any
more than in sleep, and fears no more to lie down
to the one than to the other; when the spirit so
goes, life sinking like an expiring taper, or like
weary, worn-out minds, - we see a fitness, nay,
a sort of natural beauty, in the event."
"So fades a summer cloud away,
So sinks the gale when storms are o'er,
So gently shuts the eye of day,
So dies a wave along the shore.
Life's duty done, as sinks the clay,
Light from the load the spirit flies;
While heaven and earth combine to say,'How blest the righteous when he dies!'"
Tihe funeral was attended on the following
Tuesday, at the church of Dr. Putnam, Roxbury.
A large assemblage were present to testify their
respect for the memory of the departed. As he
lay in his coffin, the features of the deceased




MEMOIR.               57
were placid and sweet almost beyond expression.
They were saint-like.  The peace of heaven
seemed to have settled down on them. Drs. Lothrop, Bartol, and Gannett conducted the services of the occasion, -- hymns, address, and
prayer, —evincing a just and tender appreciation of the labors, life, and character of their
departed brother, and the loss sustained by the
community. The music of the choir and organ
harmonized and deepened the feelings of the
whole audience, and the scene was one long to be
remembered. He was borne to his last restingplace at Mount Auburn, followed by a long train
of sympathizing friends, among whom none were
deeper or more sincere mourners than the former
members of the Twelfth Congregational Society,
of which he was sole minister for thirty-five
years; one of the longest pastorates on record in
the city of Boston, out of more than two hundred
ministers settled there during the present century.
Since that time, the members of his former
flock have subscribed, almost spontaneously, a
sum of money fully adequate for the purchase of
an appropriate and handsome monument to be
erected over his grave the coming season, with
appropriate ornamentation and inscriptions, as a
testimonial of their unabated gratitude for his
consecrated labors of many years, and of continued affection and respect for his character and
memory.








APPENDIX TO MEMOIR.
I.
IT was natural, as it was just, that one who, through
his whole life, had been so tender of the feelings and
reputations of others,-never failing to rebuke the
censorious, whether of the living or the dead, - and
whose joy and custom it was to commend at all proper
times, and with all fitting words, the deserving and
the good, should, at his decease, have many to rise
up spontaneously, to do him honor with their pens,
and to drop the tear and the myrtle wreath upon his
grave.
On the announcement, therefore, of his decease,
obituary notices appeared in most of the papers and
periodicals, not only in the city, but elsewhere; some
of them elaborate, all of them highly and justly
appreciative. To give more of fulness and completeness to this otherwise imperfect Memoir, we subjoin
here brief abstracts of some of these sketches, and,
with these, extracts from a few letters in our possession, through which we shall obtain additional estimates, and some new and interesting traits, of Dr.
Barrett's character.




60             APPENDIX TO MEMOIR.
From  the notice in the " Christian Register," attributed to the Rev. G. E. ELLIS, D.D., so discriminating and so just, we give this short abstract:" He was one of the narrowing circle of the wise and
good, the constant and experienced, the friendly and judicious, of our elder brethren, on whom we feel we are depending with an affectionate confidence, amid changes which
take away more than they supply of enthusiasm and courage of heart. So admirably poised in him was the balance
between a love of' the old, and a hospitality towards the
new, elements of the working religious forces of the age,
that there is hardly another of the elders among us who
may more fairly represent the creed and spirit of our fellowship.... We know not, indeed, that in his personal convictions, or in the sum or substance of his Christian opinions,
he had yielded to any essential modification of the views
with which he entered upon his ministry. But he doubtless
had learned to adjust his early creed to the expanding influences of modern criticism and speculation.... As pastor,
he was most assiduous and single-hearted; he wrought
faithfully in routine and systematic methods, and was ready
to vary, according to new conditions, the stereotyped course
of the ministry. He kept abreast of the times, and, though
he loved quiet, did not shun the peaceful agitation of novelties. His own sterling qualities of character - right-heartedness, sound judgment, and gentle kindness of spiritsecured him willing helpers.... His advice was sought
by those who intended to follow it if they could get it.
He had no petty jealousies, no pestering suspicions, no
side self-seekings.... He united the dignities of a philosophic calm with the graces of a Christian humility and
serenity...
"As a preacher, Dr. Barrett was regarded by his own
people as having but few, if any, superiors in the effectiveness of his pulpit ministrations.... He felt deeply the truth




APPENDIX TO MIEEMOIR.               61
and the importance of the views he presented; and he chose
his themes with a reference to the seriousness and the practical power which they ought to have for intelligent and
well-disposed persons.... lie spoke from a full mind, as he
continued to be a diligent reader. Good sense, moderation,
substantial matter, and the simple desire for edification,
characterized his compositions. He was also a sagacious
observer of men; and his eyes and mind were always open
to the teachings of the living world.
"Among his brethren, Dr. Barrett held a high place of
respect and confidence. His modesty and unobtrusiveness
of spirit made him rather a listener than a frequent speaker
in their meetings.... He was a kindly critic.
"Nor did Dr. Barrett confine his interest in the cause of
Christian truth to his well-served work in his own parish.
He was one of the early members of the American Unitarian
Association. To his wisdom and discreet judgment that
Association was indebted from its very beginning, and it
retained his interest in the new promise of its activity and
accomplishments. When he entered upon his ministry, the
need of controversy, and the championship of contested
Christian liberty, required of him and his brethren a kind
of zeal which is not so much needed - not to say so well
appreciated -in these days..... He dealt some hard blows,
but followed them with his mild and kind wishes, with the
hope that they would injure only the errors, and not those
who hold them; for he was not a man of stern or severe
spirit.
"Now, we trust, he is among the forgiven and the glorified. Pleasantly and lovingly shall we cherish the image
and memory which he has left us."
From  a sermon preached by Dr. Bartol from  his
own pulpit, West Church, Boston, a few  Sundays
after the interment, and subsequently published in the
M lonthly Religious Magazine," we select the follow



62             APPENDIX  TO MEMOIR.
ing sentences, embracing  a  brief summary  of his
views of Dr. Barrett's life and character: 
" Dr. Barrett was a good man. There was nothing about
him cold, indifferent, or tame, rather an extraordinary fervor. But his heart had no foul or malign element. His fire
showed the purity of a smokeless flame. It was fed with
no selfish or sensual fire, but sacred essences of humanity
and truth. Let me bear him witness! Throughout these
thirty years of our mutual acquaintance, I never met him but
to see this divine ardor in his face, hear it in his voice, and
mark it in his manner; and to breathe in his whole atmosphere that indescribable blending of beautiful traits, the
secret of whose unity could no more be detected than
the way the seven colors melt into the spotless white. So
gentle his look, so cordial his greeting, it was sufficient to
imagine that an almost volcanic passion was native to his
soul. But never was victory more perfect than in the charity
to which his temper was schooled and subdued.
" The combination, too, in character, so rare and hard, of
the kind with the sincere, in him was complete.... His
veracity seemed a law. He did not know how to tell a lie.
I do not think he could have done it. Yet there was no
attribute in him his friends would perhaps sooner single out
than his wisdom, though it was wisdom without suspicion of
management or cunning.... He was simple as he was wise.
With shrewdness, I should say, he united self-forgetfulness,
but that there appeared no self to forget. Self-denial was
self-indulgence. His entire self-government set him against
all violent procedure, even in reform. Yet, though late in
the field, he was loyal to the core; for when the enemies of
freedom showed their hand, and began to play with guns
their terrible game, none resisted with more resolution.
" Bright and cheering views his own mind moved him to
take. To him, in his goodness, all was good. The world
was a good world; the race was a good race; all fortune




APPENDIX TO MEMOIR.                 63
was good fortune; and Providence was infinitely good. In
the darkest times, he never despaired.... I suppose there
never was profounder faith in the future of mankind, and
the immortal destiny and bliss of the children of men....
"Never was pity more tender or reflective or circumspect. I should leave out one of his principal traits, if I
omitted this uniform, unsurpassed forbearance to rub unnecessarily the sore spot.... Not that he was reticent or
close. He was transparent and altogether decided in his
opinion. But he differed entirely from those who are diligent to thrust in the probe where they have not been called
as surgeons, and chafing into morbid activity old and halfhealed wounds. The young are good judges; and he singularly drew them, as a teacher, in early life....
"He was a good man. Perhaps no clergyman has been
more beloved by his parishioners and professional associates.
Many a heart was in the coffin holding the precious remains
that had been his body, - the shrine of a nature as noble
and affectionate as is ever dressed in human form, still keeping in decay his innocent and generous look."
One of his classmates, while at the Divinity School,
has favored us with this brief estimate of Dr. Barrett's
character: —
" He was a diligent student, and ranked high as a scholar.
His research was thorough, his judgment discriminating
and independent, and his conclusions held and defended
without narrowness or bigotry. Possessing more than ordinary abilities, had he been ambitious of distinction and
less diffident of himself, he would doubtless have taken rank
among the foremost in his profession. His probity, sincerity, goodness of heart, and constancy in friendship, won for
him the respect, confidence, and love of all who knew him.
To me, his memory is endeared by many a fond remembrance."




64             APPENDIX TO MEMOIR.
From the Records of the Society for the Relief of
Destitute Clergymen: —
BoSTON, Nov. 5, 1866.
"Attention having been called to the vacancy in the Executive Committee occasioned by the death of the Rev. Dr.
Barrett, the following resolution was proposed by President
Walker, and passed unanimously: —
" Resolved, That we cannot refrain from recording our sense
of the loss this Society has sustained in the death of one of its
earliest and best friends, our profound respect for our late associate, and our personal regret that we are no longer to have the
benefit of his council and co-operation in the work before us."
Rev. Dr. Miles, Secretary of the Society for promnoting Theological Education at Cambridoge, writes
of Dr. Barrett thus: " I need not say to you, who
knew his faithfulness so well, that there was hardly
any member more constant in his attendance on its
meetings, or more watchful of its interests;" and
then takes occasion to add:'G Equally needless must
it be for me to assure you of the respectful deference
with which his opinions were always received and
often asked; uttered, as they were, positively but
modestly, kindly, and often playfully, and with an
unfailing good sense and judgment. There was the
interest of decision in all that he said. No one was
left in doubt where he stood. The conclusions, so
squarely defined, were seen to be the fruit of sagacious
thought, and always had a broad and generous basis.
If others had more book-learning, there have been few
among the clergy who had a more practical knowledge of mankind.  I do not think he has left one who
surpassed him in the warmth of personal affection with




APPENDIX TO MEMOIR.                  65
which he was universally regarded."  This he writes
after an "1 affectionate intimacy of nearly forty years."
Rev. Charles Brooks writes me,% "I once made a
study of his character; and I could not find any more
fault with it than I could with the law  of gravitation."
The following testimonial is from another of his
professional brethren, one who knew  him  long and
well, writing to another venerable brother, who perhaps knew him still better:" You and I have parted for a while - a little while -
with a very dear and pleasant friend; one whose cordiality,
kindness, and faithfulness rendered his friendship of inestimable worth to us; one with whose name and memory
will be mingled sacred and delightful associations. Very
pleasant was his social intercourse; very grateful his cordial
and kindly greetings; impressive his many wise, and exhilarating his mirthful and witty, sayings. We shall never
forget what he was to us in our frequent meetings. But
especially shall we cherish and venerate his memory and
name as that of a good man, - a faithful, devoted, beloved,
and most successful minister of the Lord Jesus Christ, -
eminently deserving the tender and affectionate remembrance which drew forth so many tears at his funeral. Let
us often think,-'We die not all; for myriad beings,
That live and think and do,
Have felt our life, in its secret springs,
And will feel it their being through.
We die not all: we shall live on earth,
In the words and deeds of the past;
And death to the soul is a glorious birth,
Where no seeds of decay are cast.'
6




66              APPENDIX  TO ME]EMOIR.
II.
A  COMPLETE  LIST  OF DR. BARRETT'S  PUBLISHED  WRITINGS.
1825. Review of Rev. E. Q. Sewall's Sermon on Human Depravity. Ch. Ex., vol. ii. pp. 285-90.
1825. One Hundred Scriptural Arguments for the Unitarian
Faith. Tract No. 2, A. U. A.
1826. Review of Noyes's Amended Version of the Book of
Job. Ch. Ex., vol. iv.
1828. The Apostle Peter a Unitarian. Tract No. 55, A. U. A.
1829. Excuses for the Neglect of the Communion considered.
Tract No. 22, A. U. A.
1829. Sermon, Ordination of Rev. M. G. Thomas, Concord,
N.H. Boston: L. C. Bowles.
1829. A Tract, No. 28, A. U. A.; title, " The Doctrine of Religious Experience."
1831. Sermon, " Our Obligations and Privileges as Christians."
Vol. i. No. 4, Liberal Preacher.
1831. Discourse before the Ancient and Honorable Artillery
Company. Published at Cambridge: Metcalf & Co.
1832. Sermon at Twelfth Congregational Society, Fast D)ay:
Cholera. Hillard, Gray, & Co.
1833. Sermon, "The Kingdom of God Within."  Lib. P., vol.
iii. No. 5, New Series.
1834. Sermon, Installation of Rev. G. R. Noyes at Petersham.
Chas. Bowen.
1834. Tract No. 90, "Apologies for Indifference to Religion,
&c., examined." A. U. A.
1835. Address, Grand Lodge of Massachusetts: " Character of
St. John the Evangelist."
1838. Sermon, Twelfth Congregational Society, on Duelling.
Boston: I. R. Butts. pp. 18.
1839. Speech at the Centennial Celebration, Wilton. Boston:
B. H. Greene.




APPENDIX TO MAEMOIR.                  67
1843. Sermon, "What Thinkest Thou? or, Ten Questions
Answered." Tract No. 190, A. U. A.
1845. Review of "Life and Discourses of Rev. G. W. Wells."
Ch. Ex., 4th series, March No.
1845. Reflections in a Sunday School. Tuttle & Dennett.
1847. "Relation of Liberal Christians to our Age and Country." Address before Min. Con. Ch. Ex., vol. viii. 4th
series, Sept. No.
1847. Review of the Life, Character, and Select Works of
Elder Simon Clough. Ch. Ex., vol. vii.
1848. A Tract, No. 246, A. U. A.: " What becomes me, &c.  "
1850. Two Discourses on the Completion of the Twenty-fifth
Year of his Ministry. pp. 40. Boston: Tuttle &
)ennett.
1857. "Youths Void of Understanding."  Discourse, Twelfth
Congregational Society, March, 1857. Boston: Crosby
& Nichols.
OFFICES HELD BY DR. BARRETT.
18- to 18-. Secretary of the Berry-street Conference of Ministers.
1825 to 1841. Executive Committee of the American Unitarian
Association.
1862 to 1866. Same.
1834 to 1858. Member of the Executive Committee Massachusetts Evangelical Missionary Society.
1858 to 1866. Vice-President of the same.
1842 to 1866. Member of the Select Committee of the Society
for Propagating the Gospel, &c.
1848 to 1866. Member of Executive Committee Society for Relief of Destitute Clergymen.
1828 to 1843. Trustee of Society for Promoting Christian
Knowledge, Piety, and Charity.
1843 to 1854. Vice-President of the same.
1854 to 1866. President of the same.
1852 to 1858. President of the Fraternity of Churches.




68             APPENDIX  TO MEMOIR.
1853 to 1866. Member for Promoting Theological Education at
Cambridge.
18- to 1846. Trustee of the Hopkins Fund.
1835 to 1852. Overseer of Harvard College; and for Fifteen
Years Chairman of the Committee for the
Examination of Students in Natural Philosophy or Physics.
1861 to 1866. Trustee of the Winthrop Ward Fund in aid of
Feeble Unitarian Societies.
All his colleagues agree in acknowledging "the punctuality
of his attendance, his deep interest in the objects of the societies with which he was connected, and the wisdom of his counsels and suggestions."




DISCOU RtSES.




THE following Discourses of the Rev. Dr. Barrett have
been selected for publication out of the many left behind him,
because they are so full of wise, useful, and always timely
advice; because they will convey to the reader, as we think, a
just and true idea of his general manner and style of discourse
in the pulpit; and because they must awaken in the minds of
those who sat under his long ministry, into whose hands we
hope many of them will fall, associations of the tenderest character, and new  and yet stronger feelings of gratitude and
reverence.




DISCOURSES.
I.
CHRIST, — HIS NATURE, MISSION, ANI) CHARACTER.
1 Cor. xi. 3: "I WOULD HAVE YOU KlNOW THAT THE HEAD OF
EVER~Y MBAN IS CHRIST, AND THE HEAD OF CHRIST IS GOD."
THE subject to which I am to ask your attention
this morning is the character of Jesus Christ,not his moral character, but his official character; a subject involving the long-agitated questions as to his divinity, and the rank he sustains
relatively to the great Father of all.
I am  aware, as already intimated, that the
opinions of nearly all of those who hear me were
long ago made up on this topic, and do not, therefore, need for themselves any further discussion
of it; but I know also that there are some who
are still engaged in the process of investigation,
and to whom statements and explanations of our
views would be acceptable.




72         CHRIST, - HIS NATURE,
Ay purpose, then, is to take occasion from the
apostle's declaration, "The head of every man is
Christ, and the head of Christ is God," to give
such an exposition of what liberal Christians
generally believe respecting the divinity of the
Saviour, as the limits of a single discourse will
allow; and to do it with all the explicitness of
which I am capable.
I begin with requesting such as are not much
accustomed to reading our books on this subject,
to fix it in their minds, in the outset, that we
make a distinction between Christ's divinity
and Christ's deity. We do not believe in his
deity; i.e., we cannot admit that he was God.
But we do believe in his divinity. Let me explain.
The expression, " the deity of Christ," relates to
his person, and means that he is God by nature.
The phrase, " the divinity of Christ," may indeed
have the same signification; but it may also have
a very different one. It may have no relation
to his abstract nature and person, but simply to
something which he has received from  God.
Consequently, divinity may be ascribed to him,
though, in his nature and person, he is a being
distinct from, and inferior to, and dependent
upon, the eternal and almighty Father.
In a sense like this, we do ascribe divinity to
our Saviour. We would by no means represent
him as merely a common man, destitute of every




MISSION, AND CHARACTER.        73
thing superhuman and divine. On the contrary,
we believe in, and on all proper occasions would
assert, his divinity, according to the just import
of the text, and of the Scriptures generally. We
have no sympathy with those, if any there be,
who delight to degrade the Author and Finisher
of our faith below his true rank.  No: it is
rather our wish and aim to exalt, in our conception, the Son of God, so far as is consistent with
the peerless majesty, the absolute supremacy,
and the incommunicable glory of the infinite and
everlasting Creator, as revealed in the Bible.
So far from wishing to take the smallest gem
from the crown of our Master, Christ, to shade
a single ray of his brightness, or in the least
degree to diminish his authority, we long and
pray for the happy time when " in the name of
Jesus every knee shall bow, and every tongue
confess that he is Lord, to the glory of God the
Father."  To help forward this blessed period,
we are anxious that scriptural views of his divinity may be universally diffused and emlbraced.
What, then, is our belief on this all-important
subject?
1. First, We believe in the divinity of our Saviour's mission. He uniformly declared that he
was sent of God; and he proved the truth of his
declaration by doing what no one could have done,
had not God been with him. His language is, " I
am come in my Father's name." — " Neither came




74          CHRIST, - HIS NATURE,
I of myself, but he sent me." This was an explicit avowal of a divine mission, and divine we
hold it to have really been; but the very idea
of his mission implies that he had a Superior
who could give him the mission.
2. Secondly, We believe in the divinity of his
office. His office as the Messiah is peculiar. He
had no predecessor, and will have no successor,
in it. It was constituted by God alone. This
office, and every thing relating to it, is independent of men, and above all earthly authority.
It was established and conferred by the special
will of Heaven. Consequently, it is divine; but,
obviously, he who was in a condition to receive
an office could not be the infinite God.
3. Thirdly, We believe in the divinity of his
powers. " God," saith Scripture, " anointed Jesus
of Nazareth with the Holy Spirit and with power."
— " He giveth not the Spirit by measure unto
him." — " He hath given him authority, and hath
made him Lord of all."  Without power derived
from God in a supernatural way, he could not
have been qualified for his divine office, nor fitted
to fulfil his divine mission. But one possessed
only of derived power could not have been hinmself the Supreme Being.
4. Fourthly, We believe in the divinity of his
doctrine.  What he taught originated with and
came from God. He said, "M Iy doctrine is not
mine, but His that sent me." — "I have not




MISSION, AND CHARACTER.        75
spoken of myself; but the Father, who sent me,
he gave me commandment what I should say and
what I should speak." And the apostles declared
the same: "' God," said they, " hath in these last
days spoken unto us by his Son." Thus, the
gospel, as communicated by Jesus Christ, is divine, - divine, not because he himself was Deity,
but because the doctrine he taught he received
from God.
5. Fiftllly, We believe in the divinity of his
works. Jesus performed miracles, which no unaided man could perform. They were proofs,
because effects of supernatural power. He said,
6" The Father that dwelleth in me, he doeth the
works."-'" Believe me, that I am in the Father,
and the Father in me; or else believe me for the
very works' sake."  That is, believe me on account of the miracles which it is impossible I
should perform  without power from  on high.
Thus, his works were divine, because he was
enabled by God to do them; and not because he
possessed, in himself, infinite power. His power,
as he a hundred times asserted, was obtained
from his Father and our Father.
6. Sixthly, We believe in the divinity of that
fulness which the Scriptures ascribe to him,fulness of spiritual gifts and blessings, flowing
from God through him to the race. He himself
was not the source of them; but, as we are told
in sacred writ, " it pleased the Father, that in him




76          CHRIST, - HIS NATURE,
should all fulness dwell." The inestimable benefits of the gospel which come to us by Jesus
Christ could have had their ultimate source in
no created being. They are to be traced through
the Son of God to God himself, and are the riches
of his infinite grace. The fulness of the Saviour
was divine, not as self-produced, but as supplied by the great and good Being who is above
all.
Such, my friends, is the true doctrine of our
Saviour's divinity, —the divinity of his mission,
the divinity of his office, the divinity of his powers, the divinity of his doctrines, the divinity of
his works, the divinity of the fulness that dwelt
in him; all, however, in subordination to the
absolute supremacy of God the Father.
It is a blessed doctrine. We would cling to it,
though all the rest of the world should reject
it. It is what makes Christianity valuable to us.
We are not the disciples of a mere common man.
We rely on one who exhibited in all he said and
did the marks of divinity. His words and deeds
are to us the same, in effect, as the words and
deeds of God. What more do we want? What
need have we that he should be in his nature and
person the eternal, underived, self-existent One,
to whom we pay our highest religious homage?
What do we lose by supposing that he held
his divinity in dependence on the Father of all?
Is not the light of the sun, that God causes to




MISSION, AND CHARACTER.         77
shine upon us from the sky, just as valuable as it
would be if that sun were God himself?  Is not
the fire that God causes to warm us just as valuable as it would be were that fire God himself? Is
not the air which God causes to maintain our life
just as valuable as it would be were that air God
himself?  This no one can deny.  Upon the
same principle, I ask, are not Jesus Christ and
the gospel just as valuable to us as they would
be, were either the one or the other, or both, literally and strictly, the infinite and eternal God?
What do we lose, by regarding our Saviour, in
his nature and person, as subordinate to the Deity,
as the commissioned agent of God's truth and
love, while we know that all he said and did
are truly divine? We lose nothing; while we
save ourselves from numberless perplexities, in
which otherwise we should be involved, often
as we listened to reason, or read the Scriptures.
1. We lose nothing as to our Saviour's mission. Indeed, it would be a solecism to speak of
his mission at all, on the ground that he himself
was the Supreme Being. God could not be sent
by any one. But Christ was sent; which implies
his subordinate rank. Are we deprived of any
advantages by this view? Not in the least.  Did
not he faithfully execute the designs of the
Father? Then he is all to us, so far as the gospel is concerned, that the Father himself could
have been, had he appeared in his own person.




78          CHRIST, - HIS NATURE,
2. We lose nothing as to his office.  Here,
again, you perceive the absurdity of the idea
that God could be appointed to an office. But
Christ, as the whole New Testament teaches,
was so appointed. Do we suffer loss in consequence? By no means. A sovereign's benefaction to his subjects is the same to them, whether
conferred by his own hand or by the hand of a
subordinate officer. If Jesus performed all the
Father's gracious will respecting us, which none
deny, then nothing more could have been done,
had the Father himself stood visibly on this
earth, proclaiming the truths of the gospel, and
dying in attestation of them, instead of doing
as he chose to do, when he committed these
offices to his beloved Son.
3. We lose nothing as to his powers. These
are not the less divine, and of course not the less
effective for our salvation, because conferred on
Christ, instead of being inherently and naturally
his. Power is power as much when derived from
another as when self-originated. Christ was able
to perform miracles, as the Scriptures tell us,
because God was with him.  Would his miracles
have availed any the more, either for his immediate disciples or for us, had he himself been
God, and so needed not the aid of a superior
Being? Not at all. His powers being, on both
suppositions, adequate to the ends for which they
were exerted, we derogate from them not the




MISSION, AND CHARACTER.        79
least by affirming that he received them  from
the Father.
4. We lose nothing as to his doctrine.  Coming from God originally, it is of course divine, by
whatever messenger it is borne to us. The deity
of Christ's person could not have added any
thing to the divinity of his truth. Pure water
is pure water, whether we drink it from the
spring or from a cup. So, when one brings us
glad tidings from the Father of our spirits, it is
not so much the nature and rank of the bearer
we are concerned with, as it is the message he
communicates. Persuade me that the gospel is
really a revelation from God, and I value it none
the less because it has come through a mediator,
instead of having been spoken to man directly
from the lips of the Infinite and Eternal One.
5. We lose nothing as to his works. What
God does by an agent is the same to us as what
he does in his own person. The supernatural
works of Jesus have every mark of divinity
stamped on them that they would have had if
they had been the efforts of the Father Almighty's
power acting without any medium of exertion.
6. We lose nothing as to his fulness, and the
blessings communicated by him. This fulness
is obviously the same, whether derived or undclerived. And the blessings brought to us by Christ
are as obviously the same, both in nature and
value, whether lie be a created or uncreated be



80          CHRIST, - HIS NATURE,
ing. If he is qualified to bring us the means
of salvation, these are what chiefly concern us,
and not the question, when and where did he
begin to exist, or to what order of beings does
he belong?
If, then, we find in Christ, God's agent,
messenger, and son, every thing we spiritually
nleed, every thing to make us holy and happy,
every thing to fill us with the hope of immortal life, what imore, I ask again, do we want?
Why shall any have misgivings and feel dissatisfied, because they cannot believe that Jesus is
himself the Supreme Being? If Christ be qualified for the great duties laid upon hilm, is it not
enough?  The personal attributes of Deity cannot be necessary to enable him to perform what
God has given him  to do, - seeing that the
Father is with him and in him. If lhe be faithful to his trusts, and if he be endued from on
high with every fitness to execute the Father's
will, what more do we want?
Do we want any thing more to give to the gospel a divine character? Not at all. To constitute the gospel a divine revelation, it was only
needful that lie who comimunicated it should
have received it from  God, should have been
commissioned by God to make it known, and
should have been empowered by God to give
sufficient proof of his divine authority.
Do we want any thing more to assure us of




MISSION, AND CHARACTER.        81
his being a complete Saviour? Not at all. Is
not God himself, according to every view of the
subject, the original source of whatever appertains to human salvation? And shall it be said,
that his beloved Son, whom he hath sanctified
and sent into the world, and on whom he hath
poured his Spirit without measure, is still not
competent to the work assigned him, not adequate to the office of Saviour, unless he possess,
inherently and naturally, all the perfections of
the eternal and omnipotent God?
Do we want any thing more to effect the atonement? Not at all. I know that a different feeling exists on this point. It is supposed by some,
that, as an infinite Being has been sinned against,
the death of an infinite Being was requisite to
atone for the sin. But do you not see what this
notion leads to?  The death of an infinite Being,
it is said, is necessary; i.e., the death of God
himself; for he alone is infinite. At the thought
of this, who does not shudder? But, say some
Trinitarians, we do not mean that the divine part
of Christ died: it was only his human part. And
is it so? Then, I ask, where is the infinite atonement you spoke of?  If Christ suffered only in
his human nature, infinity is not involved at all
in the event of his death. The case being thus,
then, whatever the atonement may be supposed
to consist in, one inferior to the Deity was competent to effect it. One inferior to the Deity did
6




82          CHRIST, - HIS NATURE,
effect it. For what says the apostle? "We joy
in God through our Lord Jesus Christ, by whom
we have received the atonement."  By whom,I wish you to mark the expression, -by whom:
this implies instrumentality. It shows that Christ
was simply the means by which the atonement
was accomplished. And who was the cause, —
who the original mover? Evidently, God. " We
joy ill God," says the apostle. What does this
prove, but that he regarded God as above Jesus,
superior to Jesus, and the latter only as the
mediumn of God's operations?  And what is the
atonement?  Any satisfaction made to the Supreme Being?  Evidently not; for he himself is
represented as the originator of it. It was the
result of his own unchangeable love, insomuch
that it was proper for the apostle to joy in God.
What, then, was it? The word " atonement," you
will notice, occurs in no other part of the New
Testament; the original Greek word being, in all
other cases, translated reconciliation. And this
is the proper English word: it ought to have
been used, instead of " atonement," in the expression just quoted from St. Paul. Yes, reconciliation is the great doctrine of the gospel. To
produce reconciliation between God and man was
the design of Christ's mission. But, in effecting
this reconciliation, which of the parties was to
be changed? Not God, but man. For what says
the apostle?  "We joy in God, through Jesus




MISSION, AND CHARACTER.         83
Christ, by whom wve have received the atonement," or, rather, the reconciliation.  We have
received it. Thus man, not God, is the party
affected. Jesus is the instrument by which the
work is accomplished, and God is the gracious
source of the blessing.  Is not this view perfectly scriptural, perfectly reasonable too, and
perfectly satisfactory?  Do you not perceive that
the doctrine of the atonement, or reconciliation,
does not demand that we suppose Christ to have
been the Supreme Being?  Nay, is it not utterly
incompatible with such a supposition? Is not
that sort of divinity which I have ascribed to
our Saviour - the divinity of his mission, office,
doctrine, works, and the like -all that is necessarily, nay, all that can possibly be, connected
with the subject of atonement or reconciliation?
Do we want any thing more in any respect?
Not at all. From  the induction of particulars
to which I have called your attention, you perceive that the supposed deity of Christ is not
only without use to Christians, but can rightfully
have no connection with it. All we want, and
all the gospel record allows, is that kind of divinity which I have described as belonging to
our Saviour.
My friends, I have treated the subject in this
plain, unadorned, and explicit manner, in order
that I might be easily understood by every one;
and that our opinions on this important topic, so




84          CHRIST, - HIS NATURE,
often discussed among Christians, miglht not be
misapprehended by any. All have, I doubt not,
a clear view of the distinction we make between
our Saviour's divinity and his deity.  He is
divine, but he is not God. He is the head of
man, but God is the head of Christ.
We shall find satisfaction, I think, in the doctrine I have inculcated, when we approach the
communion-table. What would be our emotions,
did we corme to this ordinance with the belief
that we were about to commemorate the death of
God? My brothers and sisters, it is with painful
feelings that I put such a question; yet it is satisfactory to contemplate the subject occasionally
in this light. There are some errors which, to
be shunned, need but to be seen in their results.
And there are truths which are not duly estimated till they are perceived in contrast with
the errors to which they are opposed. Let us be
grateful to God that we are free from the appalling views to which I have alluded, and which
are still so extensively held. Let us rejoice that
we can perform the interesting service of remembrance appointed by our honored Master, without any perplexing and distressing ideas. We
can, indeed, find every thing in it to touch the
soul, and awaken thoughtfulness and love; but
nothing to terrify, nothing to palsy the faculties.
It is not the sufferings and death of Deity that
we are called on to commemorate; yet there is




MISSION, AND CHARACTER.         85
enough in the thought of our Saviour, as presented in the Gospels, to command our reverence, our affection, and our obedience.  His
words have, with us, the authority of Heaven.
His example is endearing and efficacious, because
we believe that it is not too high for us humbly
to imitate. His promises of forgiveness excite
us to repentance, because we have faith in him
as the delegated Messenger of the infinitely merciful God.  His death we regard as the seal
of his ministry, as a sacrifice called for on account of the sinful state of the world, and as a
necessary preliminary step to that glorious resurrection which demonstrated him to be the Son of
God, and on which we hang treasures of hope.
All this we think sufficient to induce us to honor
his memory by obeying his last commandment.
MIy friends, we have been called to be disciples of
Jesus: I beseech you, let us be mindful of the
privilege. My friends, we have professed to be
disciples of Jesus: I beseech you, let us feel our
responsibleness, — our responsibleness to Christ
as the head of man, and to God as the head
of Christ.




86         THE UNITARIAN CHRISTIAN,
II.
THE UNITARIAN CHRISTIAN, IN BELIEF AND
PRACTICE.
Eph. iv. 1: " I THEREFORE BESEECH YOU THAT YE WALK WORTHY
OF THE VOCATION WHEREWITH YE ARE CALLED."
IT seems to me, brethren, that never before have
they who claim to be Liberal Christians been
in a condition to feel themselves more urgently
called upon to be faithful to the trusts confided
to them by Providence, than they are at the present day. They who profess to hold the truth of
Jesus in freedom and love should now, I think,
listen with unaccustomed candor and seriousness
to suggestions regarding the great duty of walking worthily of their vocation; i.e., of acting up
to their principles. This is an obligation of the
first moment always: it is especially so in times
like these, when many deceptive lights glimmer
on either hand to betray the unsuspecting into
wrong courses; when the atmosphere of religion
is surcharged with impure and dangerous elements; and when the doubting and weary hesitate to adopt any of the multiplied forms of
Christianity, till they have the opportunity of see



IN BELIEF AND PRACTICE.        87
ing a more favorable exemnplification of its principles in practice. To distinguish the superficial
and specious from the true and substantial, is an
exercise of discrimination to which nothing will
so effectually help the mass of our fellow-men
as a manifest correspondence between professed
belief and actual conduct on the part of those
whose intelligence and sound position give them
influence in tile community. Liberal Christians,
so called, suppose themselves - and I doubt not
justly - to be in possession of the simple, pure,
and saving truths of the primitive gospel; to
have and to hold the faith taught and exemplified by the Son of God, free from the additions
it received in its passage through the dark ages:
and they are also heard to declare, often and in
earnest tones, that they desire no other thing so
much as the universal prevalence of those truths
and of that faith. Now, the case being so, and
it being at the same time clear that in no other
way can right sentiments in religion be so effectually diffused as by a full practical exhibition of
them in the lives of their friends and advocates,
what - the question presents itself naturally
and forcibly -what can be more incumbent on
this class of Christ's followers than the duty of
maintaining a strict consistency between what
they believe and say, and what they are and do;
between the faith they profess and the conduct
they manifest; between the manner of persons




88        THE UNITARIAN CHRISTIAN,
they contemplate in theory, and the manner of
persons they seek to become in character?
And here let me suggest, in passing, that they
who rank themselves among Liberal Christians
ought by no means to rest content with being
about as good as others of a less pure and enlightened faith. A great deal better, most certainly, they should be; and they would be a great
deal better, if they did but act up to their principles. Malny, to a considerable degree, do so;
and these exhibit superior elevation, dignity, and
beauty of character. Some, however, I am sorry
to say, do not thus act up to their principles;
their conduct is unworthy of their creed; they dishonor the name they have assumed; they bring
discredit upon the cause they profess to expound.
Do any here present belong to this number? I
hope not. But let us all look into our hearts
and upon our lives; let us compare what we are
and do with what we believe and affirm; and
then let us answer the question, -- as to whether
we walk worthily of our vocation, -each one for
himself, to his conscience and his God.
My hearers, it is one of the chief glories of
what is termed Liberal Christianity, that its
standard of character is exceedingly elevated,
and that all its distinctive principles have the
effect, when carried out in practice, to advance
its disciples in the best way of moral and religious excellence. Unlike some systems of the



IN BELIEF AND PRACTICE.        89
ology that have prevailed, it has nothing in it to
perplex, depress, or discourage; but every thing
to animate, every thing to lift up and carry forward those who heartily embrace its truths, and
strive, with the strength God gives them, to walk
worthily of their vocation. Would any, especially
of the younger class of my auditors, have this
shown?
1. First, then, consider our views of human nature. Can any be conceived of more ennobling?
— any better suited to raise and perfect the character? In the degrading fiction of hereditary
total depravity we have no belief: the paralyzing
dogma of entire moral impotency we reject. In
place of these, we adopt the encouraging, elevating truths, that man comes from his Creator's
hand innocent and well made, and capable, with
the assistance God continually vouchsafes, to do
his duty; that the Author of his being and the
Disposer of his lot has given him, not only the
ability, but also the means, requisite for working out his salvation; and that as he now uses
both the one and the other, so will be his condition hereafter. Now, can any one fail to perceive the superior practical advantage that such
views have over the opposite theory, which, while
it asserts the entire corruption of man's nature,
denies to him the power either to think a good
thought or to perform a good deed?
Apply the leading principle they involve to sec



90        THE UNITARIAN CHRISTIAN,
ular matters, and see how it must operate there.
Convince the agriculturist, for example, while sitting in his house on a summer's morning, that he
is sick from head to foot, and cannot work to any
purpose, if he should go out into his field: will he,
in consequence, be any the more likely, do you
think, to get up and direct his way thither? Persuade your son, before he goes to school, that he
is a dunce, that he has no aptitude, no natural
ability, for learning, and will he then, can you
suppose, have much heart for study? Just so as
regards morals and religion: settle it in the minds
of men, that they are, by nature, totally depraved,
and of course altogether impotent for virtue and
piety, and what reason can you have to expect
that they will set about the practice of piety and
virtue? But how different ought the case to be
where correct views prevail! There men know and
feel, that, through the goodness of Him who created them in his own image, they have the capacity and the power for high attainments; and the
only thing wanting is, that they be persuaded to
make good use of this capacity and this power.
Is it true, then, my hearers, and do we believe
it, that there is within us a divine, imnmortal principle; that the inspiration of the Almighty hath
given us understanding; that the faculties God
has bestowed on us are adequate to the performance of the duties he requires of us; and, if
faithful to our trusts, we shall hereafter be placed




IN BELIEF AND PRACTICE.        91
in far wider and happier spheres of exertion?
What, therefore, ought not to be expected of us?
What gratitude to the great and good Being who
has so richly endued us?  What careful heed
to our ways, lest we ill requite him, and subject ourselves to shame by the abuse of our
power?  What dread of every thing mean and
low and sinful?  What aspirations after excellence? What endeavors to walk worthily of our
high vocation?
2. Advert, secondly, to the manner in which
we are accustomed to think and speak of God.
Nothing revolts us more than the views some
Christians have entertained of the Deity. Why,
my hearers, you know as well as I - for you are
not unacquainted with erroneous systems of theology-that certain attributes have been ascribed
to the Supreme Being, which, did they belong to
any man in your neighborhood, you would fly from
him with horror. But I will not now describe
them; rather let me hasten to remind you of the
sentiments of Liberal Christians respecting God.
Can any be so delightful, so winning, as these?
How do we regard this great and good Being?
Do we not look up to him as to our Father? Do
we not believe that all our thoughts and feelings
relating to him ought to be, in the best sense of
the term, filial?  Do we not say that we are his
children; that we are loved, provided for, and
blessed by him continually; and that we expect




92         THE UNITARIAN CHRISTIAN,
no other treatment from him, either in the present
or future life, than what is perfectly consistent
with parental wisdom and goodness? Yes; and
we joy in these convictions, these feelings, these
hopes.  We would not exchange them  for the
wealth of worlds. So far, very well; but is this
all? What —I appeal to ingenuous minds —
what manner of persons ought we not to be in
practical piety? Should we be content with a
common share of this virtue? Ought not something more of this essential quality of character
to be expected of us than has generally prevailed
in the world? Should we not live nearer to God,
find more delight in communion with him, converse about him oftener and with greater satisfaction, and render him a more willing, affectionate,
unreserved obedience, than they do or can who
were educated under the old scheme of election and reprobation, and its associated dogmas?
Most certainly, this is but our reasonable service;
and I beseech you by the mercies of God, let us
render it; let us show, by our conduct, that it is
not in vain that we have more correct views of
the divine character and government than others;
let us see to it, that we grow every day less and
less insensible to our heavenly Father's presence,
less indifferent to the marks of his goodness, less
cold in our devotions, less reluctant to speak of
his loving-kindness and tender mercies, less sluggish in performing the duties he has enjoined,




IN BELIEF AND PRACTICE.       93
and so to walk worthily of the vocation wherewith we are called.
3. Think, in the third place, of the light in
which we view Jesus Christ.  Htow clear, how
cheerful, how quickening, it is! How unlike the
medium through which he has been seen by multitudes! We regard him, not as the infinite and
eternal God himself, but as his beloved Son,
and therefore as one with whom we can sympathize, and whom we may attempt to imitate, with
the hope of making some approaches towards the
standard of his virtues; as one who has walked
our earth, and lived amongst men, and found,
by experience, what are the trials and duties
of humanity; as one who not only taught how
we should act, but gave us a pattern in his own
conduct; who, not content with pointing out the
way we should tread, trod it himself. Yes, brethren, and consequently how near and familiar he
seems to us! how practicable the divine law appears, now that we see it carried out in actual
conduct before us!  Yes, we perceive how he
was tried, how he strove, how he triumphed;
and in this we have at once an example and a
motive. All the dispositions we are invited to
cherish, he cherished; all the virtues we are
called upon to practise, he practised; the complete
character we are bidden to form, he formed. Our
model is before us; our instruments are put into
our hands; our work we are shown, both by word




94        THE UNITARIAN CHRISTIAN,
and by hand, how to execute; and our reward,
as was his, is in the heavens.  Far otherwise
would the case be with us, were we forced to behold in Jesus the eternal, self-existent, infinite
Jehovah; and perplexed, withal, by the other
strange  and contradictory doctrines connected
with that theory.  Who does not at once discern
the superiority of such views respecting the Saviour, especially as regards their influence on
hulman motives and conduct, over others that
have prevailed in the Church? They are all simple, easily understood, accordant with the dictates
of reason, obviously the only ones sustained by
the current language of Scripture, and entirely
practical. Practical, I say; and I beg you to observe how manifestly the fact is so, by adverting,
for one moment, to a point which Calvinism sets
prominently forth, as if it were of the utmost importance; and yet how such a speculation can
exert any good influence on human motive and
conduct, it would puzzle a plain, unsophisticated
mind to conceive. I refer to the great object of
Christ's mission, which the dark theology above
named affirms, among other incredible things, to
have been, that he mnight suffer, as a substitute
for our totally depraved race or the elect portions
of it, the full amount of punishment incurred by
them through Adam's fall and their own trans
gressions, that so God might be enabled or induced to  treat them  with favor.  Not thus,




IN BELIEF AND PRACTICE.        95
however, does the theology of Liberal Christians
and of the Bible teach.  What, according to
them, was the leading object of Christ's mission?
As I proceed to answer the question in a few
words, my hearers will notice how all he was
commissioned to do and suffer has a practical
bearing on man's character and conduct. Christ
came into the world, then, not, as Calvinismn asserts, to quench God's wrath; not to satisfy divine justice; not to cancel the demands of the
moral law on our race; not to supply man's
deficiencies by a substitution of his own obedience; not to suffer, in his own innocent person,
the punishment due to Adam, and the myriads
of our race after him, for their depravity: but he
came for other purposes, —purposes worthy of
the character and government of the wise and
beneficent Father who sent him; he came to deliver us from our owni vices, instead of having to
do with the sin of our first progenitor; he came
to make us do our own duty, instead of performing that duty for us; he came to induce us to
obey the law, instead of answering the claims of
that law himself; he came to prompt us to personal obedience, instead of putting his obedience
in the place of our own; he came to quench the
fire of bad passion burning within ourselves, instead of that of God's anger; he came to enthrone the principles of justice in human hearts,
instead of satisfying the divine justice; he came




96        THE UNITARIAN CHRISTIAN,
to Will us to our Heavenly Father, who is, and
always was, ready to pardon the returning sinner,
instead of altering the mind of Deity by paying
him an equivalent for man's transgression; he
came, in fine, to destroy the kingdom  of evil
within us, and to establish there the kingdom
of good, by giving us a religion replete with
directions, motives, and all needed assistances,
whereby we might subdue the power of sin, eradicate false sentiments, be filled with love to God,
with love to man, with all fit desires of duty,
and thus to put us in the way of working out our
own salvation. This, this, is what our blessed Saviour came for. All that lie did and suffered was
designed to operate, not on God, but on mankind;
all was intended to help men to become holy,
that they might be happy.  How reasonable as
well as scriptural, how beautiful, how worthy of
the beneficent Father above, how useful to his
children, does not all this seem! Who does not
perceive in this, as in other respects, the advantage of our views over doctrines that have for
ages been the burden of human creeds and catechisms?
Practical, I say; and, I beseech you, let not the
advantage be lost upon us. Let it not be in vain
for us, that we see in Jesus, and in his divine
religion, so much to animate and encourage us;
that we find every thing pertaining to his character and labors and sufferings intended and suited




IN BELIEF AND PRACTICE.         97
to have a direct bearing on our own minds, hearts,
and lives. Oh, shame, shame on us, if, with such
views, our Saviour is not loved and obeyed by us;
if he does not take strong hold on our sympatllies; if he does not draw us after him with a
force and uniformity unknown where a false theology prevails; if, with such a vocation as ours,
we do not strive, with a zeal and constancy like
that of the primitive disciples, to walk worthily
of it!
4. How beautiful, we say, in the fourth place,
is our theory of Christian charity! What is it?
That no good person shall be excluded from our
love for honest difference of opinion; no faithful seeker after truth condemned for conclusions
he could not help arriving at; no one treated
with unkindness for choosing, in the fair exercise of his freedom and judgment, a faith,
church, or sect different from our own: but that
all, of whatever name or party, who believe in
Christ and aim to obey him, ought to be regarded
as brethren, and esteemed according to their
moral worth.  Can any thing, we ask, be better
than this?  Let such a law of mutual respect,
affection, and behavior prevail, and there would
be something of heaven itself on earth. Who
can contemplate thus our theory of Christian
charity, without being enamoured with it?  But
theory, brethren, is of little avail, except it be reduced to practice. No doubt, Liberal Christians
7




98         THE UNITARIAN CHRISTIAN,
in general are really, as well as professedly, more
charitable than others. From their churches no
good person is excluded on account of mere difference of opinion: wherever their principles have
sway, individuals are not subjected to persecution
for not agreeing with the majority on the disputed
points of controversial theology. All enjoy freedom of thought and of speech; and the only
qualifications deemed essential for full communion in the bonds of Christianity are a sincerely
good heart and a truly virtuous life, growing out
of faith in God and his Son Jesus Christ.  Still,
notwithstanding the general practice, among Liberal Christians, of these principles of an enlarged
charity which they profess, there are doubtless
some exceptions.  How is it with us? permit me
to ask again. I judge no man; but it is mine
to beseech you that ye walk worthily of the vocation with which ye are called.  I conjure all
who are liberal in theory, to be liberal in practice,
and to maintain a strict correspondence between
the charity they profess and the charity they
exercise. Common consistency puts in no less a
claim than this; and this - who does not know?
-Christ himself has made one of the tests of
discipleship.
5. Again, my hearers, what is our habit of
thinking and speaking of the Holy Scriptures
and of human creeds?  The latter we hold to be
worthless or worse; the former, as above all price.




IN BELIEF AND PRACTICE.        99
The Bible, the Bible, we say, is our rule of faith
and conduct. To others we leave the formularies
of men's devising: as for ourselves, no writings
shall even seem to stand upon equal footing with
those of the sacred volume.  Here is the charter
of our privileges; here the sure guide to the whole
duty of man. What to us are human creeds and
confessions, and decrees of popes, bishops, synods, and councils, while we have in our hands.this precious book, this full expression of the
mind of God respecting his children, this sufficient treasury of divine truth touching our origin, our nature, our duty, and our destination?
We want no more than this. The Bible, with the
reason God has given us to interpret and apply
it, we hold to be enough. To the law and the
testimony, not to catechisms and covenants which
mani's ingenuity has contrived, do we choose to
recur in all matters of religious doubt and difficulty. So we say, and we say well. But let us
not forget, brethren, that there is something to
be done as well as said. How are we using this
holy volume, which we profess to value so highly?
MBy brother, art thou a Liberal Christian? and
dost thou, after all thy declared respect for the
Sacred Scriptures as the authoritative standard
in matters of faith and practice, neglect them?
Is this blessed book seen on thy shelf covered
over with the dust of many months? Then let
me say to thee, in all plainness of speech, thou




100        THE UNITARIAN CHRISTIAN,
art but a poor representative of the class of
Christians to which thou belongest.  Thy conduct gives the lie to thy profession. Thine inconsistency is disgraceful. It is worse: thyself art
injured by it; thy brethren in the faith are saddened; and the cause of Christ and of God is
prejudiced by it.  I beseech thee, change thy
practice; make it accord with thy principles;
and henceforth, in this respect as in others,
walk worthily of the vocation wherewith thou art
called.
6. Take, finally, the views we cherish of the
great law of future recompense.  We think them
scriptural and rational; and we believe they
afford the strongest dissuasives from sin, and the
most powerful inducements to holiness. While
with unutterable horror we turn from the Calvinist doctrine of everlasting hell-torments, and
while we reject all theories of arbitrary, vindictive
dispensations of rewards and punishment under
the divine government, we hold that there is a
connection between vice and misery, and between
virtue and happiness, as natural and indissoluble
as that which belongs to any class of causes and
effects. In other words, the bad man does or
will suffer in proportion to his badness, and the
good man does or will enjoy in proportion to his
goodness, as certainly and as accordantly with the
established principles of Nature and Providence,
as a living seed, put into the warm, moist earth,




IN BELIEF AND PRACTICE.        101
does or will vegetate. Nor is this law, as we
believe, restricted in its operation exclusively
either to the present or to the future world. It
belongs to both worlds. The dissolution of the
body may modify some of its results, but will not
essentially alter the character of them. We hold
that this life and the next is one continuous state
of existence, so that all which is strictly ourself
here, will be ourself there. Death we look upon
only as a brief passage-way from the one to the
other, through which the soul is but a moment,
as it were, in going; carrying with it all its
habits of thought and feeling, all its capacities,
tastes, and preferences, - all, in a word, of virtue
and happiness, or of vice and misery, -it commenced in this introductory state of its being.
Can any views be more reasonable, or more scriptural, or more effective for holiness, than these?
When, under the full impression of the truth
of such doctrine, we listen to the exhortation,
" Walk worthily of your high vocation," who
of us can remain indifferent? who unmoved?
How much has the sinner, who repents not, to
fear! How much has the virtuous man to hope
for! 0 brethren! let us bring this subject close
home to our inmost soul. What! is it a fact, supported alike by reason and revelation, and have
we not the least doubt of it, that misery is bound
to vice, and happiness to virtue, by ties which
neither time nor death will sever; that there is a




102        THE UNITARIAN CHRISTIAN,
law of just recompense, whose operation nothing
can long counteract; that as we sow we shall
sooner or later reap; that we must enter on the
future life with the same intellectual and moral
qualities with which we leave the present; and
that our condition there will correspond, at any
given period, with the character we possess at
that period, - is all this true, and do we believe
it?  What manner of persons, then, ought we to
be? What purity, what intelligence, what holiness, what efforts for every virtue and every grace
that can ennoble and adorn our nature, should
not distinguish us?
My hearers, I mnight pursue this subject much
further. It would be easy to show, that all the distinctive articles of our faith, all our leading principles, have, in point of simplicity, reasonableness,
scriptural authority, harmony, power, and beauty,
peculiar and great practical advantages; and that,
on the equitable ground that from them to whom
much is given much is required, we, as a class of
Christians, ought to be better, a great deal better,
than others.
But I have already gone sufficiently into detail.
It remains to me only, in conclusion, to present
a brief sketch of the sort of character we should
not fail, each and all of us, to exhibit, if we did
but walk worthily of our vocation; if we were
disposed, at all times and in all places, to act
up to the principles of our profession, as stated




IN BELIEF AND PRACTICE.       103
in the foregoing discourse. What is this character?
First, It is that of one who, considering his
nature a good nature, the gift of God, and a
treasure of unspeakable value, is thankful for it,
takes care of it, respects it, speaks well of it,
cultivates its capacities and powers, shuns whatever can sully its brightness, and seeks association with every thing that canll help to improve,
ennoble, and adorn it.
Secondly, It is that of one who habitually looks
up to God as to a Father and Friend; loves the
Being upon whom he is so dependent, and to
whom he is so much indebted; delights to hold
communion with him; and aims to have his
actions and temper agree, in all respects, with
the divine will.
Thirdly, It is that of one who, regarding Jesus
Christ as God's chosen Son, sent for the good of
man, directs his thoughts towards this wise and
gracious Saviour with love and gratitude; and,
while he admires the truth he taught and the
example he left to his followers, obeys the one,
and imitates the other.
Fourthly, It is that of one who is full of charity; who abounds in affectionate regards for his
neighbor; who cherishes, always and everywhere,
kind feelings towards, not only those who agree
with him in opinion, but those also who differ;
and who avails himself of all fit opportunities for
doing good to his fellow-men.




104       THE UNITARIAN CHRISTIAN,
Fifthly, It is that of one who, while he respects
and reverences the records of divine revelation
contained in the Bible, is a constant reader of
them; who deems it alike a privilege and a duty
to recur to them for guidance, motive, and consolation; and who, animated by the holy spirit they
breathe, strives to act by the great moral rules
they teach, in daily practice.
Finally, It is that of one who, knowing that he
lives not for the present alone, but also for the
future, provides for the coming ages, by forming
habits of thought, feeling, and conduct, that will
make him happy when the flesh decays and falls
off, and when the immortal mind, released from
the body and removed from this material world,
must depend, for joy and hope, on resources
within itself, and on those spiritual fountains of
bliss to which the pure and virtuous soul alone
can have access.
Such, my hearers, if I understand the subject,
is that sort of character which is exhibited by
the Liberal Christian who walks worthily of the
vocation wherewith he is called. Can there be
an individual here, having the heart of a human
being in him, that does not approve and desire to
possess this character? Who, if wise, would not
sacrifice any worldly good for its attainment?
How sublime, how beautiful, beyond expression,
is such an example of cultivated, sanctified, perfected human nature! It is every thing we were




IN BELIEF AND PRACTICE.        105
created to be; every thing we should pray and
strive to become; every thing that can secure
respect, love, joy, and hope on earth; and every
thing that fits for honor, glory, and happiness in
heaven.
God grant that here, under the continued mlinistrations of a rational and scriptural Christianity, specimens of such a character may abound,
for the glory of the Father of all and his blessed
Son, for the present and future welfare of this
community, and for the credit and furtherance of
the incorrupt gospel in tile world!




106              MAN'S ABILITY
III.
MAN'S ABILITY TIIE MEASURE OF HIS DUTY.
Matt. xxv. 15: " EVERY MAN ACCORDING TO IHIS SEVERAL
ABILITY."
WE have here a point to which I wish to call
your attention this afternoon. It is, that every
one is able to do what God requires of every one;
or, in other words, God looks to us for that, and
only that, which he has given us the ability to
render. He who receives ten talents is responsible for tenll; he who has five, for five; and he
who has but one, for only this one.  The subject,
if I mistake not, is one of great practical importance.  Our ability is the measure of our duty.
We can do all that our Heavenly Father demands
of us; and the question, often as he shall call us
to account, will be, " Have we done what we were
able to do? "
I repeat: We can do all that God requires of us.
In stating this proposition, rational and scriptural as it is, I oppose a prevalent notion, encouraged for ages by false theologies,-which is this:
that, in our spiritual concerns, we call do little or




THE MEASURE OF HIS DUTY.       107
nothing for ourselves; or, in other words, that
to say we have done what we were able, though
we say it ever so truly, will not avail to our acceptance with God. Those false theologies, which
rule many minds even in our day, assert, that all
the strivings of any man to be good, all the
works of righteousness which any man call perform, amount to just nothing in respect to his
salvation, unless he was chosen thereunto from
the foundation of the world; unless he has been
regenerated or made over again by supernatural
power; and unless he has a certain view of, or
faith in, one atonement, whereby the merits of
another can be put to his own credit. Or, to express the theory in different language, the great
and good Being whom we call our Father in
heaven will never approve, accept, and bless his
children, either for their intrinsic goodness or
for the good they themselves have done, but only
on account, or for the sake, of some outside considerations, such as the decree of election, and
the operation of the Holy Ghost, and the vicarious death of the second person of a triune
God.
Now, brethren, such a statement of doctrine as
this may seem very strange to us; and some may
doubt whether anybody ever believed it. But
history informs us, that, during long centuries, it
was the creed of a vast majority of Christians;
and it is, at this hour, to be found among the




108             MAN'S ABILITY
written formnularies of faith in thousands of
churches. And though we may fancy that it
has nearly died out in our neighborhood, yet
its influence is still very extensively felt. For
though most intelligent and reflecting persons do
not fall into the extreme of supposing that the
qualifications for divine favor can be obtained in
the arbitrary manner above indicated, yet there
is, nevertheless, a confused notion, very prevalent, that religion is a sort of thing by itself; and
that a habit of piety, acceptable to God, is different in its nature, origin, and progress, from all
other acquired habits and affections of the mind:
so that the same principles and rules which apply
to the formation, discipline, and improvement of
the one, are not equally applicable to the other;
or, in other words, that for one to be able to say
he has done what he was able is not enough for
his salvation, unless he happens, at the same
time, to believe in the doctrines of grace, as
they are called, to which reference has just been
made.
Now, I take it upon me to assert, that the theological theory adverted to is not only false, but
that it has been the nurse of many speculative
errors, and, what is worse, of many mischievous
practical consequences; for example, -
1. It has led superficial thinkers to combine
the idea of something mysterious, unintelligible,
and impracticable with religion; giving multi



THE MEASURE OF HIS DUTY.        109
tudes the impression, that Christianity is either
irrational and contradictory to the laws of human
nature, or incapable of being reduced to practice
by human exertions: and thus it has served as
pretext for scepticism.
2. It has also been a source of mucll anxiety
and uneasiness to many truly serious and upright
minds, and has deprived them of the satisfaction
to which they were entitled from the conscioushless of general integrity, by leading them  to
imagine that something else was necessary to secure the favor of God, beside a faithful performance of every known duty; and, not haviing any
distinct notion what this something was, they
have been tormented with groundless apprehensions, lest they might be found deficient in that
which the Judge of all would deem essential to
their salvation.
3. Again, it has led not a few into errors still
more harmful, by inducing them  to substitute
something foreign to the true nature of religion,
or at least something that is merely accidental
to it, or perhaps a single branch of it, for the
whole of Christian duty, which implies the uniform and daily practice of virtue and piety; so
that, while a disproportionate attention has been
paid to the circumstantials of religion, a total
neglect has prevailed in many quarters as to
those moral habits which are of vital importance.
Thus, some have placed the essence of religion




110             MAN'S ABILITY
in a warm attachment to articles of belief, and
have hoped to deserve heaven by unltiring sectarian zeal for prescribed creeds.  Others have
imagined their religion to be most acceptable
to God, and best fitted to secure them salvation,
when it was concerned in the greatest degree
possible with outward ceremonies, such as fasts
and penances, and all sorts of ritual observances.
Still another class, by no means small, have supposed that their religion, in order to its being in
the largest measure well pleasing in the divine
sight, must consist in ecstasies of feeling, in raptures of pious sentiment; which, however, as
all thoughtful observers know, depend often and
very much upon the state of the animal spirits
and bodily health; which are frequently experienced by persons of little deeply seated religious principle, but of irritable tempers; and
to which many conscientious people, who strive
every hour to do their duty, but whose natural
feelings are less excitable, are entire strangers.
Others, again, have fancied that they were in the
safest way to heaven when thinking and speaking most disparagingly of lhuman nature, and
most extravagantly of God's sovereign grace in
the conversion of sinners; and when, in accordance with this mode of thought and speech, they
were rendering themselves as passive as possible,
and as dependent as it was in their power to do
upon special divine influences from above. Ask




THE MEASURE OF HIS DUTY.        111
persons of this sort why they are not good, practical Christians, and they are ready to say, " Oh,
this vile nature of ours! " - " How can we do any
thing of ourselves? " Ask them again, and the
answer may be, that " God has not yet seen fit to
convert -us." -    V We are waiting for the regenerating influences of the Holy Spirit." Thus,
the false notion which I have before alluded to
is made the apology for positive disobedience, or
at least for useless inactivity, Now, it has often
seemed to me, that this erroneous idea is a cause
of more spiritual inaction, and is therefore more
hostile to Christian improvement, than most of
the other speculative errors in theology which
have found currency in the world. As far as it
is practically cherished, it renders powerless the
noblest and most effective motives to virtue.
Religion, in this view, becomes the foe, instead.of the friend, of morality. Convince a boy that
he can do nothing towards getting a living, and
that his father is able and willing to do every
thing, and what have you done but put a notion
in his head that will tend to make him  lazy
and inefficient?  So, persuade men that they
are by nature impotent for good, and God is
the only agent in their salvation, and do you not
thereby lessen their inducement to work for themselves?
4. There is still another class of people, who,
instead of doing what they are able, - instead of




112             MAN'S ABILITY
looking upon the gospel as a system of means
and motives, whereby they may, if they please,
work out their own salvation, —are in the habit
of making their religion consist ill a sort of inactive love of Christ; in committing themselves to
Christ; in throwing themselves into the arms of
Christ, as some express it; in relying on him
alone for salvation; in trusting wholly in his
mediation and atonement for their acceptance
with God. Let me not be misunderstood.  In
such a regard for Christ, and for what he hath
done for mankind, as he taught his followers to
cherish, is mInst certainly to be found every
one's high interest and bounden duty. But the
fault of the persons to whom  I refer is, that
theirs is an inactive regard. It is a dependence
on what has been done for them  that prevents
them  doing what they are able for themselves.
Whereas, they ought to remember, that all which
Jesus has done for them, indescribably great as
are his benefactions, will be in vain, so far as
they are concerned, unless they turn these benefactions of his to a practical use; i.e., unless
they make them the means and motives of active
obedience to God's moral law. And this statement agrees with the words of the Saviour himself: "I He that hath my commandments, and
keepeth them, he it is that loveth me." It agrees,
too, with the whole tenor of the New Testament.
In a word, Scripture and reason agree in teach



THE MEASURE OF HIS DUTY.       113
ing that every man has a work to do himself;
that Christ has done nothing which will benefit
him whose presumptuous reliance on the Saviour's
merits, whatever those may be, is thought sufficient to excuse him from laboring to acquire
virtue of his own. " She hath done what she
could." This, you remember, was what called
forth the benediction of Jesus on one of the
Marys; and not the application, on the part of
the woman, of Christ's righteousness to make
up her deficiencies. Indeed, the application of
Christ's righteousness to ourselves, though a
common expression in theological formularies, is
a phrase altogether unscriptural and absurd.
Righteousness is personal: no one can give it
to another. True, the righteousness of the Son
of God was perfect; but no direct transfer of a
particle of it can be made to us. The only way
we can be profited by Christ's righteousness is
by making it our pattern; or by so using his
truth, his will, his whole religion, that we may
work out a righteousness of our own, like his in
quality, if not in measure.
I have spoken of some of the speculative errors
and mischievous practical consequences which
flow from the false notion, that something more
than doing what we are able is necessary to
ensure the favor of God. There are many others
that might be mentioned; but I pass them by
unnoticed, that I may suggest a few considera8




114             MAN'S ABILITY
tions, adapted to strengthen our confidence in
the fact, that we have the ability, all and each
of us, to do every thing that God requires of us,
every thing that is necessary to our salvation.
And here it is difficult for me entirely to suppress the feeling that I undertake to prove what
is self-evident to every mind.  But I correct
myself. I must not forget the immense power of
education, and the prevalence of false maxims
in a community, to bias and darken the youthful
mind, so as to render it incapable, in mature
years, of discerning accurately what else it might
apprehend with perfect ease and correctness. It
has been so long customary to look upon human
nature as a mass of moral corruption and utter
helplessness, and to pervert the meaning of certain
scriptural expressions, - such as " called," " converted," " regenerated," and the like, -so as to
make them  express a supposed supernatural
change, which, according to the popular system,
takes place from a state of nature to a state of
grace in those who are elected by the sovereign
pleasure of God from the rest of the world,- that
religion has come to be regarded as something totally different in its nature, origin, and progress,
from every other habit and affection; as something that bears no analogy to any other human
acquisition, either in its source or in its growth;
as something, in fine, which, instead of being acquired by the use of natural and efficient means,




THE MEASURE OF HIS DUTY.       115
in the way of mental and moral habits, is wholly
an extrinsic quality, and superintended by a foreign and miraculous influence, and is only to be
found in those who, by special favor, are chosen
to salvation. The case being so, my friends,
there may be occasion for trying to prove what
else it would be lost labor to attempt.
I proceed, then, to say, that there is a sense in
which every pious heart feels the maxim, " We
can do nothing of ourselves," to be perfectly
true, and of the highest importance. When we
mean by it that all our powers of body and mind
are originally the gift of God; that it is his
ever-present energy that continues and supports
them; that, if his influence were withdrawn, our
strength would instantly be dissolved into more
than infant weakness, and the loftiest human
faculties would be unequal to the smallest exertion,- we say no more than all reason and all
Scripture justify and confirm. But the fullest
conviction of the truth, that we can do nothing
originally of ourselves and independently of the
sustaining power of the Deity, is consistent with
the belief, that we can do all that God has given us
the ability to do; so that, in an important sense, -
nay, in every practical sense, - you perceive it
would be a falsehood to say we can do nothing.
Has God given me the power to stretch out my
hand? - then it would be false to say I cannot
stretch it out.  Has God given me the power




116            MAN'S ABILITY
to exert certain intellectual faculties, such as
reason, memory, and judgment? - then it would
be false to say I cannot exert them. Has God
given me the power to choose between good and
evil, right and wrong, and also the power of securing the one and avoiding the other? - then
it would be false to say I cannot exercise these
powers. In a word, has God, by what he has
done, given me the ability to work out my own
salvation? - then it is false to say that I cannot
work it out.
Now I take another step, and, instead of speaking hypothetically, state positively, that God has
given to each and all of us the ability to work
out our own salvation, just as much, and precisely in the same sense, that he has given us
the power to stretch out our hand, to use the
faculties of reason, memory, and judgment,
and to choose between good and evil; or, in
other words, that religion, or, if you please,
salvation, is exactly as much dependent upon
our own will and exertion for its attainment, as
any of our other affections, habits, or possessions. Were it not so, why are we addressed in
the Scriptures as free agents, capable of moral
endeavor, responsible for our actions, and destined to punishment or reward, according to our
doings and character? Indeed, every page of
the Bible, unless its language be misinterpreted,
bears testimony to this position. The known




THE MIEASURE OF HIS DUTY.     117
character of God bears testimony to it. Our
own reason bears testimony to it.  Our experience bears testimony to it. Every thing bears
testimony to the fact that we have the ability to
do what our Maker requires of us; or, in other
words, to perform our duty; or, in still different
language, to work out our own salvation. This
is a conclusion of great practical moment: for
only convince a man that he is unable to do any
thing, and he will not be apt to attempt any thing;
but, on the other hand, make him know and feel
that he can do much, and you may expect that he
will bestir himself at once, and with an energy
promising success. How important, then, that
Christian teachers stop ringing all manner of
changes on the old dogma of man's utter impotency, and that they set forth clearly and forcibly
the great, quickening truth, that all, under God,
can be good and happy, if they will but exert
themselves!
I now advance one step further, and say, not
only that we have the power to do what God requires of us, - to work out our own salvation,but also that we shall be judged by the comparison of what we have done with what we could
do. The man who had received the one talent
was condemned because he did not use the ability
he possessed to make it productive. And this is
the universal rule of the divine procedure. God
requires of none of his creatures what it is impos



118             MAN'S ABILITY
sible for them to render. He only demands of
them the service which he has given them the ability to perform. They who wish well and do all
they can for their fellow-men, are just as worthy,
in the eye of Heaven, as they who, having greater
means, do more. Yes, it is doing well according
to our ability that qualifies us for God's favor.
If every other testimony were silent, the scriptural representation of the final judgment would
establish this position. The one inquiry on that
solemn occasion will be, Have ye done what ye
were able to do?  "Not every one that saith
unto me, Lord, Lord, shall enter the kingdom,
but he that doeth the will of my Father."  And
what is this will of the Father? It is that every
one do as much as he can. This all-important
truth is sufficiently taught, to say nothing of
other passages of Scripture, in the parable of the
talents. He who had ten was required to render
ten; he who had five, to render five; and he
who had one was rejected, because he did not
make a corresponding return, - did not do what
he was able, - but went and buried the talent in
the earth.
My friends, many important practical inferences
may be derived from the subject. 1. First, It
affords encouragement to all to enter upon a
course of virtuous conduct. The rewards of virtue are not confined to men of the greatest ability.
Every one will be recompensed according to what




THE MEASURE OF HIS DUTY.       119
he does, be his ability ever so small. We have
all, therefore, whether high or low, rich or poor,
powerful or weak, learned or ignorant, equal
encouragement, so far as relates to divine acceptance, to cultivate a virtuous temper and live a
virtuous life.
2. Secondly, It suggests consolation to those
who have failed in their well-meant endeavors.
Do you, benefactor of men, — do you sigh that
your efforts to do good are so often in vain;
that you find yourself so frequently crossed by
the malevolence of the wicked, or the mistaken
sentiments and incorrigible prejudices of the
weak? and, when you sit down after the fervent but ineffectual struggle, do you feel your
heart sicken within you? I bid you be of good
courage, and console yourself with the thought
that you have done what you were able, and
that Heaven sees your sincerity, and will reward your well- meant though unsuccessful
endeavors.
3. Again, our subject should lead us to look
round with love and respect upon all honest and
good men, however confined in their sphere of
usefulness.  There is nothing contemptible in
natural weakness.  They who do all they can
are approved of God: let us approve them too.
We must not judge the world by what is done
alone, but by this in connection with the ability
there is of doing. There is much effort that we




120          MAN'S ABILITY, ETC.
do not see, much that is not crowned with success. There is kindness, whose gifts are scanty
on account of limited means of bestowing. The
poor have many friends that cannot feed them;
many that must content themselves with a friend's
feelings, without being able to put bread into
their mouths. But they have done what they
were able, and are doing what they can; and let
us look upon them with the favoring eye with
which Jesus beheld the indigent woman who cast
into the treasury her single mite, which was all
she had.
4. But, in the last place, let us not forget that
certainly we are called upon to do all which we
are able. Less than this will not answer the
demand of God, nor satisfy our own consciences.
There is no substitute for our voluntary deficiencies. We must suffer in exact proportion
as we fall short of what we have the ability to
perform. I pray you, then, to act up to the
capacities and powers of your nature, and the
privileges and opportunities you enjoy; and take
that course through life which alone can recommend you to God, and secure for you the happiness promised to the virtuous.




THE CHRISTIAN LIFE.          121
IV.
THE CHRISTIAN LIFE.
COMMAND TO WORK. - TIME. - SPHERE OF ACTION.
Matt. xxi. 28: "SON, GO WORK TO-DAY IN MY VINEYARD."
THE coming of a new year is hailed by different hearts with strangely differing emotions,by many with longings, by some with dread, by
others with dull and thoughtless unconcern.
There are many who look back with sorrow on
the old year's wasted track, its neglected harvests
of good, its follies, and its irrevocable departure;
many, too, children of distress, who give thanks
in pain and sorrow, that it is gone, that a part
of the long burden of suffering is lifted away.
There are more, greeting joyfully, without a
shadow on their hopes, the advent of the new,its fair promises of success, the prize in its right
hand, of improvement and honor. But to all these
may be one and the same resolve, - to study
and to obey the great discipline which the year
shall surely bring; to hearken for it, to watch




122          TIIE CHRISTIAN LIFE.
for it, and to heed it; to make this a new year
indeed, — new in a more unremitting diligence,
a more self-sacrificing benevolence, a purer devotion, and a braver heroism. "He is in the way
of life," saith the Scripture, - in the true and
peaceful way of life, -" who keepeth" in his
heart and in his deeds its rich and hallowed
"instruction."  That to all the new year may be
happy, and yet rather that it may be virtuous, —
that it may be happy by being virtuous, by being crowned with disinterested sentiments, noble
thoughts, and honorable works; and that it may
be held long in their grateful remembrance by
the part it shall have borne in maturing their
souls into a Christian excellence, -is the fervent
wish of the preacher.
But the text, " Go work to-day in my vineyard." Go work: here is a call to action, - a call
in the gospel from God to every human being;
and to it there is something to respond in our
nature. We feel that to work ought to be, as
it is, our vocation; and Christianity does not,
like some creeds of men's device, contradict this
sentiment.  Christianity does not rebuke our
energies. It does not repress or paralyze the selfhelping activity of the manliest heart amongst
us. It does not mock and tantalizeus, by telling
us that we can do nothing of ourselves, that
we are helpless, that the power is taken out of
our hands, that hereditary sin has shorn us




CALL TO WORK.             123
of our strength before we had begun to exercise it, and that Adam put fetters on our moral
faculties before we were born. It does not tell
us, like the Assembly's Catechism, that we can
do nothing except evil; but, contrariwise, that,
exposed and frail and tempted and yielding as
our moral nature is, it has nevertheless the
seeds of great harvests, and the elements of
mighty struggles, and the capacity of noble
resistance, and the guaranty of final triumph in
it. It does not smite us into flat dejection by
telling us we can do nothing: it assures us, and
by all solemn warnings bids us hearken to the
assurance, that through Christ and God, whom
we are sure to find by seeking, we can do all
things; all things, that is, which belong to duty.
The great and good Father above, says, "' Go
work in my vineyard;" says this to each one
of us, to the feeblest as well as the strongest,
to those that have abused and wronged themselves by past self-indulgence.  Go work: this
is the great injunction of the gospel to every
human being. Thus the religion of Christ offers
its appeal to the strongest self-respect and the
bravest temper. It repeats no nursery tales to
beguile a childish fancy into the persuasion that
man is impotent. It deals with ponderous realities about his power and obligation. It offers
weighty reasons, and. asks a weighty consideration, respecting his ability and work. It gives




124         THE CHRISTIAN LIFE.
the instruments and the motives, and demands a
service.  It takes for granted the capacity of
every soul to be holy, and abhor iniquity; to forsake the wicked, and live with the righteous; to
work out its own salvation, and to do good in the
world: and it expects that capacity will not be
disowned nor forfeited. It speaks in the stormy
notes of a trumpet. Its tone is animating, not
depressing; quickening, not stupefying; inspiring, not disheartening. It calls to action. It
says, Go work; and it promises a fitting reward.
And thus it is a message of substantial cheerfulness and encouragement, such as we want at the
opening of a new year.
Go work to-day. I now emphasize another part
of the text; namely, to-day. That is, whatever ye
find should be done, this do immediately. Christianity no more allows the postponement of a
duty than the neglect of it. The Saviour said,
on a certain occasion, "That which thou doest,
do quickly." And in accordance with this is the
spirit of the whole gospel. Do you ask, Why
such urgency? The reasons are as obvious as
they are many and strong. Go work to-day,
because the present is the only opportunity of
which you are sure. No one can tell what tomorrow may bring forth. We have no pledge
of the continuance of life. We have nothing to
depend upon but the mercy of that God to whose
service we are required to devote ourselves now.




THE TIME.             125
We look around in vain for those whom we saw
here a year ago. Could they appear to us this
morning, is there any thing, do you think, that
they would urge upon us more earnestly than to
discharge immediately the duties which God has
laid upon us?  In another year, there will be
those present in this sanctuary who will have to
see places made vacant by death, which are now
filled by the living. Yes, brethren, it is certain,
that, before that period shall arrive, some of us
will be in our graves. That we are all liable to
death, at any moment, should incite us to perform
the duty of each hour as it passes; for no hour
call be recalled, and any hour may be our last on
earth.
Go work to-day, because procrastination does
but render the performance of duty at any time
more unlikely. The motives to it may never
appear so strong to our minds as they do at present. The subject may not again be pressed upon
us; and some change in our circumstances may
place us out of the hearing of these calls, and
out of the power of using the means with which
we are now favored. We may be prevailed upon,
by some considerations of pleasure or wealth, to
abandon the ordinances of worship. Then, too,
by delay, we contract the habit of making excuses, our hearts become more insensible, and
the world rivets upon us some new shackle.
Go work to-day, because, should you have time




126         THE CHRISTIAN LIFE.
enough allotted you in future, and should you be
brought to see the error of your ways, repentance will be bitter, and perhaps of little worth.
Certainly it will be bitter. No man, who has the
heart of a man in him, can look back, in the moments of awakened moral sensibility, upon a life
devoted to sin, without indescribable pain. Why
shall we now pursue a course that exposes us to
this terrible retribution? It may be, too, that
our repentance will be, if it come too late, of no
great value. What is thought to be reformation
at the eleventh hour is much to be suspected, as
only the effect of fear, or as a state of mind produced by the prospect of death, without any sincere love of God and duty.
Go work to-day, because the whole life ought
to be devoted to piety and virtue. If God has
a claim upon us in any period of our existence,
it is in the present one. We are as strongly
bound to be Christian men and women now, as
we shall be when old age arrives, and death is
near.  Then, too, in proportion to the length
of our holy service will be the largeness of our
recompense. He who begins to-day to live as a
Christian should, will, in the ages that are to
come, be greatly better off than he that defers
entering on such a life to a day far distant. And,
furthermore, let us consider how much sorrow
we may prevent by an immediate consecration of
ourselves to duty; how many our example may




SPHERE OF ACTION.          127
influence for good; how many may be awakened
by our determination to serve the Lord betimes.
Let us consider also how many may be encouraged to go on in wrong courses by our delay;
and how their sufferings, as well as ours, may be
increased by our neglect and procrastination.
Go work to-day, because the invitations of
Heaven are so affectionate and so pressing. Every page of the sacred volume, the voice of nature,
and the teachings of Divine Providence, all urge
us to the immediate performance of duty. Think
of the Father, to whom we are indebted for all
things; think of Jesus Christ, who poured out
his blood for us; think of the rewards of the
good and the shame of the bad; think of the eyes
in heaven and on the earth which are bent upon
us, to see how we act our part; think of our
parents, children, friends, whose own happiness
is so intimately bound up in us; think of all
there is to incite us to instant duty, -and you
will not, you cannot, as it seems to me, delay till
another year what all know ought to be done in
this.
Son, go work in my vineyard.  Vineyard!
what and where is this? Not a spot far off from
us; not a field which another may cultivate in
our stead. Every one has his allotted sphere
of action, every one his place to work in, and it
is near him. First, wherever a man's business is,
there is his vineyard. But remember what the




128          THE CHRISTIAN LIFE.
whole significance of business is. It is to obtain food and raiment and shelter for ourselves
and families. But this is not the only or the
chief end of business. It is also ordained to
build up and discipline the character; and each
day's business is working important results in
every active person. Upright and benevolent conduct is converting transient impulse into lasting
principle; and so of the opposite: dishonest and
mean acts are smiting the soul with paralysis;
and, when all the outward results of business
shall pass away, the inward results will remain.
Business life in general is like the caster's moulding sand: by means of it the spirit is taking
enduring forms. The dishonest man's gains are
transient; but his soul, that was cramped and
debased in acquiring those unmerited gains, is
permanent, and God only knows when the injury
he has inflicted upon himself can be removed.
You have seen the green oak's trunk bent, confined, and measured in its crooked posture; and
yet it is nothing to straighten again that sturdy
wood, compared with rectifying a spirit that has
been warped and twisted by acts of dishonesty
and falsehood. My friends, beware of distorting
the spirit; business upon vicious principles will
most assuredly do it; and therefore God has sent
his messengers to say to you, Deal justly, love
mercy, walk humbly, and live righteously. Take
these thoughts with you, and better ones if you




SPHERE OF THOUGHT.         129
can obtain them, and enter upon this year's
business with a clear sight and a worthy purpose.
Defraud not thy neighbor, harm not thyself; add,
not only to thy wealth, but to thy character.
And here we are reminded, secondly, of the
vineyard within, to be cultivated.  Every one
has an intellect; every one has a heart; every
one has mental and moral habits, either in the
bud, or in the blossom, or already in fruit. These
all require looking after; these all demand to be
worked for.  Some of them  may be growing
aright; but labor there must be for their protection and guidance and harvesting. Some of them
may be growing wrongly; then so much the more
will there be the need of vigilance and toil in the
way of correction. Well, therefore, in respect
to the inner man, may we heed the command,
"Son, go work to-day in my vineyard." - The
vineyard of thy thoughts. Here thou mayst find
something unsettled, something dark, something low. Thou mayst be uninformed or
misinformed; thou mayst give little attention
where thou shouldst bestow the greatest; or
thou mayst be prejudiced where thou fanciest
thyself impartial and fair. Go, then, and work
for thy thoughts; fix to-day a new startingpoint for them; detach them from unworthy
objects, and give them a direction Godward and
heavenward; increase thy acquaintance with the
truth; establish the principles of thy judgment;
9




130          THE CHRISTIAN LIFE.
bring thy calmness into a harmony; set up within
the entire realm of thy thoughts a divine and
submissive order, which shall be after the pattern
of that eternal one, in the circles of which thou
dwellest. - The vineyard of thine affections. Here,
too, thou mayest meet with much to alter as well
as to nourish. Thy heart may be cold; or it may
be selfish; or it may be impure; or it may dislike
what is good, and hanker after evil.  Go, then,
and work for thy affections; cleanse them  from
their soils; brush away the rust and the dust
that have gathered upon them from vulgar uses
or a base inaction; send them forth with a clearer
light and a more blessed efficacy; balance them
well, so that no one shall play the tyrant over
the others; clear up thy jealousies; restrain thy
resentments; extend thy sympathies; strengthen
the bonds of love that make thee happier as they
draw tighter; enlarge thy generosity; banish the
selfishness that is an estrangement from God;
bring into a beautiful order the dispositions that
bind thee to thy kindred, to thy house, to thy
friendships, to thy country, and to thy race. -The
vineyard of thy faith.  This, if truly cherished,
is a priceless heritage. It stands nobly apart
from the world's turmoil, the world's command,
and the world's destruction. Thou canst receive
no such strength as flows from that. Thou canst
receive no such joy as is treasured up in that.
Hence must thy truest consolation and courage




SPHERE OF FAITH.           131
proceed, when sorrow and depression gather over
the heart. But perhaps it has fallen into neglect
with thee; perhaps thou hast forgotten its teaching; perhaps thou least grown insensible to its
beauty and to thy soul's deepest want; perhaps
thou hast lost the perception of what it is, among
thy pleasures and cares; perhaps thou hast allowed a shallow and sluggish scepticism to affront
its all-embracing principles. Go, then, and work
for thy faith; explore its sources anew; follow
again the thread of its evidences; retrace its
heavenly law; revive its dying glory; renew
the kingdom of the divine and the immortal in
the breast that will soon cease to beat. Bring
back that old saving faith, though it cost thee
much hard work; bring it back, though at the
sacrifice of what the passions most crave; bring
it back, though in the face of many discouragements; bring it back in its simplicity, in its
sovereign beauty, in its reasonableness, and in
its might. For he who enters upon a new year
without faith is like him who goes to sea in a
ship having neither rudder nor anchor.
Brethren and friends, thus represented, does
not the Christian life appear practicable and
beautiful? There is nothing in it either of mysticism  or gloom. It is a plain matter, which
commends itself to reason and to conscience.
It provides at once for all business pursuits and
for all personal culture. The command is, " Go




132          THE CHRISTIAN LIFE.
work to-day in my vineyard." In other words,
we are bidden to act, to act now, and to act with
Christian purpose in our appropriate field of duty.
And if we do this, whatever our task be, whether
it relate to outward things or to the inner man,
then it is that we do the work of religion. Call
we not thus bring religion down to the companionship of our daily life; or rather, I should say,
raise our daily life to a companionship with religion? Thus we make religion a practical thing,
which it was designed to be, and not a solitary
dweller in the cloister, or a divinity sitting coldly
in the temple, to which we are to bow the knee in
distant homage, but never to take to our hearts
and carry with us into the busy world. Thus
each year, each month, week, and day, are made
Christian. We do not throw on the future a
burden of repentance and sorrow. We are not
like the son who said, "I go, and went not;"
and, when our final day shall come, we shall only
have the work of a single day to perform, and
not a long account to adjust of past time misspent or abused. We shall have but to bow our
heads, and go in peace, commending our spirits
to the Father.




THE POWER OF EXAMPLE.          133
V.
THE POWER OF EXAMPLE.
I Tim. iv. 12: "BE THOU AN EXAMPLE OF THE BELIEVERS, IN
WORD, IN CONVERSATION7 IN CHARITY, IN SPIRIT, IN FAITH,
IN PURITY."
EXAMPLE, as everybody allows, at least in words,
has great power. In this respect, it stands far
above precept. You may give the best advice;
but little will it avail, if your own behavior contradicts it. Words of wisdom, in order to work
much good, must be followed by deeds of wisdom.
Prescribed rules of conduct are needful; but visible obedience to them is greatly more effective.
Ethics taught every community wants; yet it
is served far better by ethics practised by the
teacher. Moral precept only points out the way
we should tread, while example urges us onward
in that way. The law-giver is not without his
use; but the law-keeper exerts a vastly larger
influence for good. He who speaks to us of duty
may confer a benefit; but he who, in our sight,
performs every duty, is our greatest benefactor.
What a difference there must have been, in re



134        THE POWER OF EXAMPLE.
spect to salutary influence, between the precepts
of Jesus in the abstract, and Jesus ever acting,
— ever showing their practicableness and their
blessed efficacy in his life! Vastly more were
his disciples formed by his conduct than by his
doctrine. They, indeed, received his teaching as
law; but his living was more than law. Law
only shows what is right, only prescribes what
ought to be done; speaking to the intellect rather
than to the heart. But Christ's example illustrated and enforced this law, appealing to the
eye, and addressing itself, not only to the understanding, but to the affections; and what the
affections are interested in is likely to do most
for the character.
Nor, my friends, are any of us so conditioned,
as not, by our example, to exert a power for evil
or for good. Two important truths are involved
in this statement, which I beg you to consider.
The first of these truths is, that we are all sending out from us an influence which is producing,
surely though gradually and imperceptibly, its
legitimate effects upon those with whom we associate. This influence depends not, for the time
being, upon our own wills. It is constantly going
forth, whether we will or not. It depends simply
upon what we are; and what we are is the result
of what we have been and done. The only way in
which our wills and wishes can alter this influence is simply by their effect in altering our




THE POWER OF EXAMPLE.          135
characters. It may be our will and our wish
to become eminently wise and good; and we may
be moved by this purpose and desire to put forth
the efforts necessary to secure high attainments
in moral and religious excellence. But, when we
have done this, the influence which may proceed
from us will merely be in harmony with our
characters still; will be holy as they are holy,
and more or less powerful as they are more or
less advanced in holiness. For the second truth
is, that the influence which we thus exert by
oiur example will correspond in its nature with
the peculiarities by which our own characters
are distinguished, and will correspond also, in its
power over others, with the strength, energy, and
prominence of these same distinguishing peculiarities. From these two truths it follows, as a
practical lesson of great importance, that what
we would make others, we must be ourselves; and
that in order to do our families, our church,
and the community the most good by our example, we must, in our persons, attain to the
highest measure of intrinsic moral and religious
worth; for I deem futile the outward seemingly
good acts of men, whose interior life is corrupt,
but whose policy is, Do this or that useful thing
for the sake, as they say, of example.
How eminently practical, as well as important,
these brief suggestions are, you at once perceive.
But do they not, at the same time, possess a




136        TTHE POWER OF EXAMPLE.
heart-moving solemnity? Is it true, that from each
of us an influence is constantly going forth to
affect others for weal or for woe? and is this influence doing evil or good, according as our real
character is vicious or virtuous? How, then, can
we but be exceedingly anxious about the qualities of the life we are living? Should we any
longer be indifferent to the interior principles
and feelings and habits we possess; contenting
ourselves, as the way of many is, with making
our outward actions square with the rules of
moral propriety? Ohl! let us not be deceived.
Just consider: a man may talk about piety and
virtue like an angel; may inculcate the truths of
religion upon his children with great directness,
earnestness, and frequency; and may externally
obey all the precepts of the decalogue: while yet,
at home, in business, and in society, he may be a
low-minded, hard-hearted, mean-spirited, and badintentioned wretch. What can his example do?
The power of his direct verbal inculcation of
religious duty, and of his outward observance
of moral rules, will be counteracted by the silent
influence, which, in his very air and look and
manner, he conveys into the hearts of those in
contact with him. Again, a man may be a firm
supporter of the institutions of the gospel, a
constant attendant upon the services of the sanctuary, an earnest advocate of peculiar doctrines,
often expressing his approval of the ministra



THE POWER OF EXAMPLE.         137
tions of the pulpit, ever ready to give from his
wealth to the poor; and yet he may breathe
around him, from his inmost soul, upon all who
associate with him, such a base spirit of worldliness and sensuality as will effectually close all
their hearts against whatever he says or does.
What can his example do, except to grieve the
good, and alienate yet more the bad?
And now, my friends, having made these general remarks on the power of example, and its
essential connection with character, I must be
permitted, in the plainest and most direct manner,
to address myself to that class of my hearers for
whom this discourse is chiefly intended; namely,
all those who, in the relation either of parents or
guardians, have the charge of the young. I shall
assume that we are already aware of the great
responsibility that rests upon us. May I not also
suppose that it is our intent to do all in our
power to help the children under our care in the
formation of a highly moral and religious character? But what is our own example doing to
effect this object? We all say, then, - and I take
it for granted we are sincere in the assertion,that our design to secure to our children a good
moral and religious education was formed many
years ago; and that, ever since, we have professed
it to be our desire and endeavor to prosecute
this worthy design to its entire accomplishment.
So far, we deserve commendation. God bless all




138        THE POWER OF EXAMPLE.
such purposes and aims, and crown them with
abundant success!
But, my friends, suppose we just pause here
a moment, and ask ourselves what influence our
own example is exerting, all the while that our
wishes and exertions, in other respects, are so
praiseworthy?
Do any of us say, we are very careful about
what we do before our children? Yes; but are
we equally careful about what we are?  We
should remember, that, as already more than once
said, the influence of example comes less from
outward action than from internal character.
Do any of us say, we often speak to our children of the importance of piety and good morals?
But, my friends, do we show, in our manner of
speech and in our mode of life, that we ourselves
feel the importance of what we thus recommend?
Words, in this matter, have little effect, when the
spirit is wanting.
Do any of us say, we spare no pains to explain
and inculcate the precepts of the gospel?  But,
my friends, do our children see in us proofs of
a deep interest in these topics of instruction?
Truth of heart and of voice is above all truth of
doctrine, and will ensure success more than any
other means. Young ears can distinguish the
tones of earnest sincerity from those of pretence;
and vain, without earnest sincerity, are all a
parent's teachings.




THE POWER OF EXAMPLE.          139
Do any of us say, we are always referring our
children to the Bible as the best of books? But,
my friends, do we read the Bible ourselves? -
and with what tokens of reverence and love for
its contents? It is not the verbal advice, be
assured, but the known tastes of the parent's
inmost mind, that form the child's habits.
Do any of us say, we are careful to remind
our sons and daughters of the good God, and bid
them  pray to him  night and morning?  But,
my friends, how do they see us affected by the
divine presence? and then do they often find us
in the attitude of prayer, and hear our voice in
devout supplication? or, if so, can they discern
nothing therein but signs of the heart's engagedness in'the service? It is but little that a few
cold words, from an indifferent soul, can do for a
child's piety, whether they be employed in discoursing of God, or whether they be used in
prayer to him: the reality of a devout spirit
within the parent's own bosom is nearly all that
is effectual.
Do any of us say, we are at the cost of having
seats in the neighboring church, and make it a
point that our children shall be constant attendants on public worship? Very well: we could
not do less as wise parents. But, my friends,
how is it with ourselves in regard to the great
privilege and duty of public worship?  And if
we, from indolence or for the sake of some self



140       THE POWER OF EXAMPLE.
indulgence, stay away from the sanctuary half
the time, how can we expect that the younger
members of our family will be regularly there?
Hardly any thing surprises or pains me more,
than the well-known fact, that many fathers, in
other respects quite worthy and respectable, are
so inconsistent and so thoughtless of the power
of example, as to resign themselves to their
couch, or to the luxury of a newspaper and cigar,
on Sunday afternoon, and let their pew in the
church be occupied, if occupied at all, only by
the mother and the children. The very look of
this, brethren, is bad enough; but the effect of it
on the family is far worse.
Do any of us say, we are always in God's
house, when it is opened for religious service,we and our offspring? So far as this is true,
it is creditable to us: we could not do a better
thing; we thereby perform a duty we owe at
once to ourselves, to our families, to the parish
of which we are members, to the community at
large, and to God. Were we to neglect it, we
ought, as it seems to me, to hang our heads
in shame. But, my friends, with what dispositions do we go to church? Do we always keep
awake there? Do we carry to the sanctuary minds
and hearts in harmony with the spirit of the
place? Do we show, by our demeanor in the temple of the Most High, that we take an interest
in its holy exercises, and that we are truly anx



THE POWER OF EXAMPLE.         141
ious to derive spiritual nourishment to our own
souls? These are pertinent questions; for children are sharp-sighted and apt imitators; and
generally they will estimate the value of public
worship, not only by our frequency of attendance,
but by the signs of interest we ourselves manifest
in the services. And here is the place to say,
that one of the lamentable tendencies of the
present age is to think too much of the sermon,
and too little of the devotions. Parents in the
morning ask, Who is to preach to-day? and in
the evening exclaim, We have had a splendid
discourse; or,'Twas but a miserable homily. Not
a word do they say, not a thought do they seem
to entertain, about holding communion with God,
which, after all, is the chief purpose of assembling on the Lord's day. And as with the parents,
so with the children. They catch the same spirit;
and, instead of going regularly to their accustomed place of meeting to worship in sincerity
and in truth, they soon learn to stay at home;
or they become rovers, hunting for the hall or
church where some star preacher is to hold forth,
especially if he has been advertised in the newspapers as one who is to speak on some interesting
or novel subject.
Do any of us say, we see to it that our children attend regularly the Sunday school?  So
far, so good. But with what sentiments do we
regard this institution? How much do we know




142        THE POWER OF EXAMPLE.
of it? Is it often that we inquire about it? Do
we frequently visit it? or when our little son
or daughter returns from it with a full heart,
glowing countenance, and impatient tongue, and
begins to tell us of some instructive and affecting
exercise which took place there, — which most
engages our attention, the account which the child
gives, or the frivolous book that happens to be
in our hand?  Ah, my erring brethren! happy
for our offspring that there are such institutions
as Sunday schools! but we are preventing half
their blessed effects by our manifest preference
for something of less importance.
Do any of us say, that we are continually cautioning our children against too strong an attachment to the passing objects of time and sense;
that we tell them to set their supreme affections
on things above; that we teach them that virtue
and piety are vastly superior to the artificial distinctions of wealth, fashion, office, pleasure, and
outward display; and that we always advise them
to respect and love most, and to select for their
associates and friends, those who stand highest
in point of moral and religious excellence? Well,
in all this we do right. But, my friends, how do
we practise in regard to these particulars? The
objects of time and sense, -how is it with them?
What do our children see to be uppermost in our
minds, - truth and virtue and heaven, or money
and every earthly thing by which our vanity can




THE POWER OF EXAMPLE.          143
be gratified, and our appetites sated? What is the
great, absorbing topic of conversation in our families, from  morning to evening?  Is it, wherewithal we shall enlighten the mind, improve the
heart, ennoble and adorn the character, that
so we may open within ourselves never-failing
sources of true dignity and happiness? or is it,
wherewithal we shall eat and drink, and add to
our treasures, and furnish our houses in richer
style, and outdo our neighbors in dress and
equipage, and move conspicuously in the highest
walks of society? And in respect to the good
counsels given to children, as to whom they should
most respect and choose for their associates, what
strange delusion many parents seem to be under
in this regard!  Why, my friends, to-morrow,
some personage, very rich, high in office, and
accustomed to shine in what the gay world calls
tile first circles, but one of very questionable
morals, of small intelligence except as a judge
of etiquette and wines, and of no pretensions to
religious faith or feeling, is to *dine with us, let
me suppose. Well, it is considered by us as a
great event, and it will be talked of as such in
"our family till the hour of the appointment arrives. And then the toil of preparation, then
the deferential greetings, then the profoundly
respectful attentions; then the emphatic assurances of sincerest regard, and so forth. Now,
our children have eyes and ears; they have




144        THE POWER OF EXAMPLE.
minds, too, and can draw an inference. But take
the counterpart to the scene. Next day, an individual of another sort is to visit us. His intellect, his heart, his morals, his religion, his whole
character, are such as do honor to human nature.
Than he, there is not in the city a man intrinsically better. We know him to be a sincere worshipper of God, a generous lover of mankind, a
true disciple of Christ. But he happens not to
rank among the wealthy; he lives in a small
house, holds no conspicuous office, makes little
show, and is seldom seen in what is called fashionable, but which often really is vulgar society.
This good mall enters our dwelling at the hour
appointed. The inmates had scarcely bestowed
a thought on his coming. All seems very much
in the family as if no one were with them but
their own members. Though entertaining one of
the purest and noblest of men, they give no signs
of special effort; indeed, one might say, they
are hardly respectful; for their guest is not the
world's talk, but only a worthy man. Now, as I
said before, children have eyes and ears; and they
have a certain faculty, also, by which from simple
premises they can reason out a conclusion. What,
then, let me ask, avails all a parent's verbal teaching about the importance of preferring moral to
worldly distinctions, while he thus allows his children to see his example giving the lie to his precepts? If we, fathers and mothers, do, in daily




THE POWER OF EXAMPLE.         145
practice, honor those who are distinguished only
because they chance to be rich, and in office, and
in the first class of showy society, while, at the
same time, we slight, for their poverty and obscure
position, the really intelligent, the truly moral,
and the sincerely religious, why, then, we must
not marvel if our children grow up with the like
preferences; if they, too, choose for their companions the outwardly prosperous rather than
the inwardly virtuous, and strive more for the
artificial distinctions of this fleeting world than
for the genuine excellences which alone God approves, which alone gain the respect of truly wise
and good men, and which alone can qualify one
for the happiness of heaven.
But I need not pursue the subject further.
You have received, from the instances already
cited, the leading idea it was chiefly my desire to
convey: it is, that, in morals and religion, example does the most essential part of education.
This, by itself, when correct, will work wonders.
Without it, all else will be ineffectual. The one
great impression I am mainly anxious to have
every parent bear away with him is, that he who
would make his children truly good must be good
himself. We cannot explain subjects with much
practical effect, on which we have not ourselves
thought; we cannot give efficacy to truths which
we do not ourselves feel; we cannot inspire
hopes by which our own minds are not animated;
10




146        THE POWER OF EXAMPLE.
and it will be in vain for us to inculcate motives
from which we do not act. In other language,
we are educating our children, not so much by
particular lessons, indispensable as these are, as
by our daily conversation; by the feelings and
sentiments which we habitually express; by the
motives from which we act, or appear to act; or,
in fine, by the whole power of our example,
the whole influence of our character. "Be ye,
then, examples of the believers, in word, in conversation, in charity, in spirit, in faith, in purity."
And God grant us the blessedness of seeing our
dear children growing up in the virtues and graces
of the holy gospel!




COUNSELS FOR YOUNG MEN.       147
VI.
COUNSELS FOR YOUNG MEN.
Titus ii. 6: " YOUNG MEN LIKEWISE EXHORT."
IN attempting, this morning, to obey the injunction of the apostle in the text, by means of a few
words of advice addressed to that interesting
portion of my audience who have now reached
the period of life when they are taking, or are
about to take, their first steps in the highway of
the world, by themselves and for themselves,
I feel myself embarrassed by the multiplicity of
topics which crowd upon attention, connected
with the very brief space of time to which my
remarks must be restricted.  But no matter
for this, comparatively, if —the good-will of my
hearers concurring —I can, in any way, throw
out a few hints, dictated by sincere regard, that
shall be of use to the young men here present.
You have now, my friends, arrived at the most
important period of your life. This is true as
regards yourselves. You are about to assume
responsible stations; to act from your own judg



148       COUNSELS FOR YOUNG MEN.
ment, and upon your own principles; to sow
what you shall, by and by, reap; to take your
destinies, as it were, into your own hands. Can
any thought be more serious? any, more affecting? The same is true, also, as respects others.
You are soon to succeed your fathers in the high
pursuits of society. Its burdens you must bear;
its interests will be committed to you. The
aspects of the present will take much of its
coloring from you; and around you the hopes
of the future cluster. Aged patriotism, philanthropy, and piety turn their dim eyes to you,
and behold, as in a mirror, the promise of coming
years.  Your hands will soon be upon the golden
cords of society, which are its bonds of conservation; and, in a little while, it will depend upon
you, whether they shall be weakened or made
stronger, whether they shall be preserved or torn
asunder. Can such considerations fail to awaken
in you the serious and earnest inquiry, "How
can we acquit ourselves worthily?"
In answer to a question of this kind, which it
is becoming in every young person to ask, permit me to remark in the outset, and with emphasis, that there is one way, and only one way, in
which you can either fulfil aright your obligations to society, or secure truly your own welfare;
and that is, by means of a thoroughly good character. This no one will deny, and therefore I
need not stop to prove it. But I may be told that




COUNSELS FOR YOUNG MEN.        149
those I am speaking to have come forth from
their homes and schools with characters already
well formed, already educated for every duty of
life. Now, no one will concede more on this
score than myself. Ready and happy I am to
grant that the class of young men whom I
address are behind no others of their age and
opportunities, in regard to the good intellectual
and moral habits they have acquired. But this
question, nevertheless, I must be allowed to ask,
-Is their education now to stop? Is their character to-day all that it is expected or desired to
be hereafter?  Whatever others may suppose,
do not you, my young friends, indulge any such
idea for a moment. By no means deem your
education finished.  Presume not to measure
your future intellectual, moral, and religious
character by the standard at which you have
now arrived, high as this may be. Bear it in
mind, all along, that both your own highest good
and the well-being of the community depend on
your making yet further and ever perpetual progress. Dream not that God put you on this earth
merely to get a living; and that, when you have
been educated sufficiently for this, you have done
all, ill the way of preparation, that your true interests and those of society require. No: take
higher, wider, and further-reaching views. See
and feel that the great object you should have
always before you is a progressive education, a




150      COUNSELS FOR YOUNG MEN.
continually improving character. This is my first
counsel; and there can be none of greater moment.
Let me now proceed to say a few words, as to
what must be done, on your part, in order to secure the constant advancement to which I have
referred, and so to be enabled to fulfil, for yourselves and for the world, the ends for which you
are created.
1. In the first place, enter upon the active
scenes of life before you with worthy aims. From
the very outset, be it your desire and purpose to
act for the true ends of human existence. Never
indulge the thought, for an instant, that your
only or your chief concern should be to amass
vast wealth. Remember that you have a mind,
which is of infinitely greater value than all outward things; and see to it that the due cultivation of your faculties be the object of your highest
ambition. Do nothing, submit to nothing, that
will tend to lessen or obscure in your sight this
great end of your being. In all the toils and all
the trials of your earthly career, never forget this
most important of human concerns. Fix your
eye, from the beginning, upon this shining mark;
and let the strongest forces of your nature be
brought to bear in the path that leads directly
to it. Consider, often, why you are here, what
you are, whither you are journeying, what is
your chief duty, and what should be your prime
object. Take this thought with you into all the




COUNSELS FOR YOUNG MEN.        151
scenes of the world. Resolve to act faithfully upon
it, from this day forward. Cling to it in prosperity and adversity, amid the cheerful sunshine
and calm of life, and when you are tempest-tost
under dark clouds and on rough seas. Thus
regard early and ever the true ends of existence,
and you will have one of the best securities for
happiness and for improvement of character.
2. In the next place, have an eye to circumstances, and seek such as will be favorable to
your growth in excellence. Character being the
main thing, why, for any consideration of wealth
or station, will a young man put himself where
its purity and progress will be sacrificed? And
yet how many overlook this in their choice of a
pursuit or of a place of residence! For the sake
of making money a little faster, they will go
where there are no books, no churches, no improving society. I caution you against this transgression of an obvious law of wisdom. I counsel you
to consider well, when deliberating on the kind of
business you shall engage in or the spot where
you shall dwell, what will be likely to be the sort
of circumstances connected therewith, that will
affect your intellectual, moral, and religious character. This advice, surely, you will not, if you
reflect a moment, regard as any other than
the dictate of the soundest good sense.  For
why should one, made in the image of God and
destined to immortality, hazard the chief end of




152       COUNSELS FOR YOUNG MEN.
his being? — why put in jeopardy his principal
interests, by selecting, without reference to them,
his place, his occupations, or his companions;
and, through this carelessness, be all his life long,
perhaps, striving against the stream, struggling
under the deleterious influence of an unhealthy
moral atmosphere?
3. But, in the third place, it is not enough to
start in life with a high aim, and under favorable
circumstances. These alone never made a perfect man. Would you be what you may and
ought? You must, then, be active, —active, I
mean, not only about your ordinary business,
but, so far as you can, in whatever appertains to
the true interests of a human being. Character-which I am all along regarding as the chief
concern —is not only expressed by actions: it is
formed, and made to grow, by them. True, its
foundation is laid in thought, disposition, purpose; but it is built up and established by action.
Sentiments of virtue die out from the soul, unless
they gain substance and life by corresponding
deeds. Hence the lamentable fact, that so many
of those who come forth glowing with youthful
ardor for whatever is praiseworthy soon find
their generous sensibilities deadened; and they
become selfish and sordid, and, in the same proportion, stationary or retrograde in character. No
better advice can be given, therefore, to young
men, for their own welfare, - to say nothing of




COUNSELS FOR YOUNG MEN.        153
society's need of their services, -than that, as
soon as they enter upon responsible life, they
look carefully around them, and inquire, where
and how they can act, in behalf of the intellectual, moral, and religious enterprises of the
times. Let no one, I beseech him, if he means
to be any thing worthy of his nature and opportunities, -let no one content himself with the
mere routine of his common business: not that
I would have him neglect this; but let him so
arrange his affairs, that he may have frequent
intervals of leisure, however short, wherein he
can express in action the high sentiments he has
learned to cherish for the great moral interests
of the community. Let him, from the first, be
among those who stand forth, with true hearts
and ready hands, to oppose the current of vice;
to uphold the integrity and honor of principle;
to determine the suffrage of right; to maintain
truth, morality, and religion in their supremacy;
and to help forward every worthy and useful end
for the good of society and the country. And
let all young men know and feel, that, just in
proportion to their fidelity in acting out pure
and generous sentiments for the common advantage, they minister to their own strength and
elevation of principle, and advance their own
character towards perfection.
4. But, my young friends, I must be allowed
to commend to you yet another step. All that I




154       COUNSELS FOR YOUNG MEN.
have pointed out you may do, and still your
character may fall short of the true standard.
Add, then, let me say, in the fourth place, - add
to what has already been suggested, strict moral
and religious self-discipline. Character can stand
on nothing that is outward. It must be built up
from within. The complete man, the perfect human being, is, can be, made such only upon principle. In respect to nothing have you reason to
feel greater solicitude than for this; not for a
season only, but all along your future career.
Self-discipline, - moral and religious self-discipline, - here is the true though secret cause of
every really noble character that the world has
produced. Neglect not, I beseech you, — neglect
not a means of such efficacy, and without which
all others may avail little. Often retire from the
turmoil of business and the resorts of pleasure,
to commune with your own heart. Study the
principles from which you act, and see if they
are all right. Ascertain in what respects you
have erred, that so you may know where to apply
the correcting hand.  Hold converse with the
pure and good, and thus avail yourselves of the
benefit of sympathy and counsel. That you will
read books, hear lectures, and be constant attendants at church, I of course take for granted; but
this, by itself, will never suffice: you must see to
it, that you always go to these exercises with
active minds, disposed and prepared by self-disci



COUNSELS FOR YOUNG MEN.        155
pline to derive the advantage they are fitted, only
on that condition, to impart.  Especially, and
above all, it is necessary that the spirit of a pure
and earnest religion bear sway among your faculties. Early, therefore, consecrate your hearts to
God, and ever make him the most constant object
of regard. Ally yourselves to him, to his counsels and his purposes, and secure the co-operation
of his will. In the deep life of the spirit, commune with him, and thus nourish yourselves
in all goodness. In the affectionate imitation of
Jesus Christ, commend yourselves to his blessing,
and so find strength and peace. In the hope and
prospect of a happy futurity, toil on, rejoicing
and persevering through good report and evil
report; knowing that your witness is in heaven,
and your record on high. But I must check
myself.  Of the importance of character, and
of the way in which it is to be advanced, no more
can be said at present. Yet a few words you
will allow me to add, as suggestive of motives,
respecting your position, responsibleness, and influence.
My friends, are you fully aware of these motives? They are such as give you a power for
good, which no language can adequately describe;
and, if your character shall be all I have been
asking for, what blessings may not present and
future generations receive through you!
Consider the peculiar station you occupy. You




156       COUNSELS FOR YOUNG MEN.
stand next to the acting and influential ones now
upon the stage of busy life; and many of you are
treading in the footsteps and supplying the places
of those who are passing from it. Upon you
begins to rest already the ark of our freedom; in
you dwell the powers that must decide the character of the coming age. To go no further than
this city, what interests are soon to come into
your hands, - the government, the schools, the
churches, all our cherished institutions! How
do you purpose to use these vast instrumentalities of good?  Worthily? " Yes!" you are all,
I doubt not, ready to exclaim. God grant that
you may! But remember, I beseech you, your
peculiar position, and the responsibilities connected with it.
Consider next the times you live in. Never,
in the annals of the world, was there a period so
interesting, in many respects, as this. I need not,
or, were it otherwise, the passing hour would
not permit me to describe it. But I wish you to
study the aspect of the age, the aspect of affairs,
and then act wisely and diligently in reference to
it. It is for you to lay hold upon the great principles for good awakened in these latter days by
Christianity, and urge them forward. In order
to discharge your obligations aright, you must
examine the signs of the times; must know how
to preserve what is good, and to correct what is
bad, in prevailing sentiments and principles. You




COUNSELS FOR YOUNG MEN.        157
must be alive and vigilant and active; feeling,
at every step, how much will depend upon your
character and efforts.
Consider, again, what facilities and opportunities you have for benefiting yourselves and the
community. The means of education are extending, and its standard rising. The press is active
as it never was before, and science is revealing
new wonders every day. The instrumentalities
for conveying intelligence and persons throughout the land are increasing with astonishing
rapidity. Then, too, our republican principles
and institutions, - what could be better than
these for the prospects of young men? Again,
the priceless light of the gospel, with all its privileges and all its blessings, is beaming full around
you. And now let me ask, Have you any excuse,
if you do not work, as others have never done,
for yourselves and for mankind? Will you not
faithfully perform the duties which such means
and opportunities imply? May not our schools,
our churches, our municipal affairs, our general
politics, all the interests of learning, of philanthropy, of freedom, and religion, look to you for
that sort of character and effort which will cause
them to be not only preserved, but improved, for
the coming generations?
Consider, yet further, the place where you live,
and the immense territory over which the principles and sentiments, as well as the merchandise,




158      COUNSELS FOR YOUNG MEN.
that are to go out hence, must spread. What a
centre is not this metropolis destined, under the
smiles of Divine Providence, to become, -what
a centre, whence wholesome influences may be
diffused far and wide! How important that these
influences be of the best sort! If this city of
ours is to be one of the great radiating points
of intelligence to the whole land, as it has been
and is to New England, it is of the utmost importance that it should be eminently the seat of
all moral and religious excellences. The light
of the body politic is the eye; and, if that eye be
healthy, the whole body shall be full of light.
And for this we must look mainly to our young
men. Will they prove themselves adequate to
the exigency? I call on them to understand
their responsible position, and to conduct themselves in it worthily. I adjure them not to be
wholly absorbed by the zeal of commercial enterprise, which so kindles and pushes forward this
great and growing community; but to devote
themselves, in due measure, to those far higher
interests of intellect, morals, and religion, in
respect to which such multitudes, all over the
land, will look here for a pattern and a motive.
Just glance to the North, to the South, and to
the far West bounded by the Pacific, and consider that into all those regions your goods will
go; and, what is of vastly greater moment,
that in all those regions your principles and




COUNSELS FOR YOUNG MEN.       159
characters will be known. Reflect, too, in this
relation, on what the country is growing to be.
Is it to have a population of fifty millions, before
many of us, now living, shall die? Is this population to swell, within the compass of a century,
to two hundred millions? and, in less than two
centuries, is it to equal half the present population of the globe? And is the character of this
mighty mass of human beings to be fixed, in no
small degree, by those who are now living and
acting? And can you count it of little consequence what sentiments you imbibe, what habits
you form, and what influences you throw around
you? Nor is this all. Think, moreover, of the
amazing resources of your country, and of the influence she must exert in coming centuries over
the destinies of the world. And reflect that
you are now giving character to that mighty
influence. For one, I tremble in view of the
responsibilities which rest upon the young men
of this land, and especially upon those who live
in large cities, out of which must go a controlling
power. God has attached to their existence an
importance incomparably surpassing that of any
equal portion of the human family. He is giving
them the means pre-eminently to bless the world.
And the alternative, also, of cursing it, is one,
from the result and consequences of which, if
they choose it, they cannot escape. Oh! if you
will enter upon a manhood of mere fashion, of




160       COUNSELS FOR YOUNG MEN.
vice, of worldliness, of low ambition; if you will
pass through life without God, and die without
virtue,  better that your abode were in some
obscure island of the sea, or some region of the
north, locked in eternal winter, or some desert
scorched by a vertical sun, than in this garden of
creation!
But I would hope, I will hope, better things.
I will hope that you may imbibe and cherish a
right spirit, and allow yourselves to be habitually
swayed by pure, elevated, and noble principles.
I will hope that you may form worthy characters;
that you may possess and exhibit the grand
features of Christian piety and virtue in such
pre-eminence as to impress them deeply on those
around, and those who shall come after you. I
will hope that you may aspire to the dignity of
leading lives, while on earth, that all the wise
and good will delight to refer to as examples; and
of leaving, when you ascend to heaven, an influence which shall give light and purity and
salvation to future millions. No age, no spot
in creation, has presented to it greater advantages for Christian effort and success; and the
youth of mind or of wealth who shall catch
the spirit of a!Howard or a Washington may
now fix an image upon the world as fair and indelible as theirs.




COUNSELS FOR YOUNG WOMEN.         161
VII.
COUNSELS FOR YOUNG WOMEN.
Titus ii. 4: " ALSO, TEACH THE YOUNG WOMEN."
IT must be obvious, my hearers, to reflecting persons, that a preacher may add to his usefulness,
by occasionally addressing his instructions to
particular classes of persons; and this, as you
are aware, has not unfrequently been my practice.
While most of my sermons have been designed
for those who are in mature and active life,
irrespectively of their age, their sex, or their
peculiar relations and duties, I have, once and
again, spoken especially to children, also to parents, then to the aged, and likewise to the youth
of the congregation generally, without regard to
the difference of male and female. This last
distinction, however, I ventured to observe, Sunday before last, as some of you may remember,
in a discourse devoted entirely to what seemed
to me the interests of young mnen; and the same
thing I propose to do on the present occasion,
inviting the other sex of a like age, who are
11




162     COUNSELS FOR YOUNG WOMEN.
accustomed to worship here, to receive from me
some hints, kindly suggested, respecting the duties
that devolve upon them. Nor can I, perhaps,
begin with any remark deserving greater heed
than this one, important certainly as it is trite;
namely, that, if there be a single part of life
more momentous than another, it is doubtless
the season of youth; the time, I mean, when the
dependence of childhood is over, and the burdens
of mature years have not yet been assumed. It
is a period when the mind is called, if ever, to
put itself into a posture for serious meditation;
when it should look about it, and send its tloughts
forward, and settle for itself some determinate
rules of conduct. Up to this point, my young
friends, you have been led by the wisdom and
affection of others: from this point you will,
most of you, have to decide for yourselves the
great questions of duty. The period has arrived,
or is fast approaching, when, in all essential respects, you must assume, as free agents, an undivided responsibility for the feelings you cherish,
the deeds you perform, the principles you adopt,
and the influence you exert. Of course, it is a
time that should seem to you one of great interest; from a right use of it will flow consequences
of the utmost value; and it is sadly misapplied by those who give it all up to thoughtless
gayety.
And now, what is the counsel of wisdom to




COUNSELS FOR YOUNG WOMEN.       163
you in this most important period of your life?
Her voice addresses you in mild but earnest
tones, telling you that every thing depends on
right principles and a good character. Wisdom
points to the relations you now sustain, and the
duties they involve, and says that in these you
cannot be either useful or happy, without pure
sentiments and virtuous habits. She bids you
look forward to the new stations you must fill,
and to know and feel betimes how ample should
be your preparation of mind and heart for the
proper discharge of the obligations which will
devolve upon you there. Presuming that you
are not indisposed to listen, for a little while
at least, to some such counsels of practical wisdom as these, I crave the privilege of proceeding
to say a few words in accordance with her wholesome suggestions respecting your present and
future spheres of duty; hoping thereby to furnish some hints that may not be altogether without advantage to that interesting class of my
hearers whom it affords me so much pleasure
particularly to address.
1. I observe then, first, that, in the common
course of things, the duties given to a young
woman to perform are the blessed ones of a good
daughter. A good daughter! There are, indeed,
other ministries more conspicuous than hers;
but none in which a better spirit is required, and
none to which the heart's warm requitals are




164     COUNSELS FOR YOUNG WOMEN.
more joyfully made. A good daughter! What
a treasure is not she to her father! She is the
cheering light of his dwelling. The idea of her
is indissolubly connected with that of his happy
home. The grace and vivacity and purity and
tenderness of her sex have their place among
the influences that elevate, while they gladden,
his spirit. What a charm for him in the melody
of her voice! and is there any gloom that yields
not to the brightness of her smile? Is there
another outward possession that he would not
consent to part with sooner than with her? Still
more dear, if possible, is a good daughter to a
mother's heart. To her, what a ready sharer
of domestic cares! what an effective lightener of
household burdens! what an ever-present joy and
triumph to maternal affection! Indeed, is there
any price that could buy of her such a blessing?
To both parents, a daughter really deserving the
epithet, good, is a treasure unutterably precious.
She is the delight of their eyes; the object on
which their thoughts oftenest centre and blend;
the pride and ornament of their hospitality; the
gentle nurse of their sicknesses; the constant
agent in those unnumbered acts of kindness,
which they chiefly care to have rendered because
unpretending but all-expressive proofs of love.
Oh, how little those daughters know of the
power which God has given them, who do not,
every time that a parent's countenance turns to




COUNSELS FOR YOUNG WOMEN.      165
them, awaken feelings of rapture in a parent's
heart! Whether such be the privilege and joy
of your father and mother, my young friends,
depends upon you, - depends upon your temper
and conduct. For their sakes, if for no other
reason, be anxious, I beseech you, to cultivate
the sentiments, and form the habits, of virtue and
piety. If you have any ambition, let it be to
requite those to whom you owe so much, and
whose happiness depends so greatly on you, by
all the genuine exhibitions of a true filial love
and devotion.
2. I remark, next, that to a young woman
ordinarily belong the duties of a good sister;
and how much do not these imply! In the daily
intimacies of a well-regulated household, what a
blessing is a good sister's influence! Who can
measure it? How much is constantly within
such a one's power, of whatever helps to make
home a pleasant and improving place to those
who are objects, with her, of the same parental
care! Has she younger sisters?  With what a
sense of security is confidence reposed in her,
and with what assurance that it will be honestly
and considerately given is her counsel sought!
Of the happiness which they enjoy, of the docility which they manifest, of the improvement
which they make, how much depends upon her
affectionate and faithful assiduities! Has she
brothers?  What dependence is not theirs on




166     COUNSELS FOR YOUNG WOMEN.
her for sympathy, encouragement, and warning!
Many are the young men, to whom, when thrown
into circumstances of temptation, the thought of
a sister's purity and love has been as a constant,
holy presence, deterring from every vicious act.
None but they who have experienced it can tell
how large and cherished a place such a guardian
angel's affection can hold in grateful memory,
with which a brother, who has been blessed with
the benefits of this relation, looks back to the
time of his childhood. Let not any of my young
hearers who are sisters dream that they can be
acting with a light responsibility.  A serious
charge has been given them, and serious consideration becomes them as to how they fulfil the
trust. Never forget, that, in the relation you
sustain, you may contribute much, not only to
the immediate gratification of those you most
dearly love, but also to their improvement and
their future happiness. If for no other reason,
at least for the sake of brothers and sisters, be
good; and let them be won, by your example,
to gentleness and truth and piety, to all those
excellences which ennoble and adorn the character.
3. I pass now to the duties of young women
in society, and let my first words be those of an
indulgent allowance.  Think not, my friends,
that, because my station is in the pulpit, I am
going to proscribe the innocent enjoyments of




COUNSELS FOR YOUNG WOMEN.       167
social intercourse, or to say aught against those
reasonable modes of rendering yourselves interesting which persons of your age and sex are so
naturally inclined to adopt. But surely I may
remind you,- and it affords me satisfaction to
believe you will concur in the propriety of the
remark, —that no young woman who goes into
society merely to gratify a love of pleasure, or,
what is worse, merely to indulge feelings of vanity
in the display of superior personal attractions, is
acting either wisely or dutifully. Self-improvement and a regard to others' good are higher
motives, and by these you ought to be influenced.
If your elders are bound to be rational and considerate and useful, so are you, at least to a
certain extent. If they are able to go into society
with the purpose and power to purify and elevate,
while they grace it, so, in your measure, are you
able; and, believe me, this your measure is not
small. For the very attractions which naturally
belong to young women, and the sense of which,
if you are light-minded and vain, may bewilder
and lead you into hurtful follies, give you, when
discreet and sensible, a vast power to improve
the tastes and sentiments and characters of the
other sex. Here is a trust of serious magnitude.
The moral influence which, by means of the
peculiar interest it excites, the female mind, duly
cultivated and rightly employed, may exert in a
community over those especially whose senti



168     COUNSELS FOR YOUNG WOMEN.
ments and habits are forming, is altogether beyond estimation. Be aware, I beseech you, of
this; and see to it, that the bearing of your whole
conduct, in every social circle, be decidedly on
the side of what is pure and true and correct.
Never utter a deceptive word, nor do a wrong
deed, for the sake of another's favor, though
thereby you might gain a fortune or a throne.
Do not, on any consideration, countenance and
encourage either the conduct or the language of
those whose company you keep, when that conduct or that language seems to you to border,
in the least, on what is immoral. Smile approvingly on no attempts at wit or humor, by which
modesty can be made to blush, or the humblest
character, whether present or absent, is caused
to appear in a false and unfavorable light. Frown
on all insincere protestations, on all flatteries
addressed to yourselves, and on all malignant
surmises or slanders uttered against others. Let
pertness and foppery, and the whole tribe of
kindred follies, so intrusive and annoying in some
circles of young people at the present day, be
driven, by your prompt and marked disapprobation, into the obscurity from which they should
never have presumed to emerge. Allow neither
irreligious scepticism nor canting hypocrisy,
neither coarse sentiments under the guise of
polished manners, nor treacherous principles
veiled in the language of honorable professions,




COUNSELS FOR YOUNG WOMEN.       169
nor vicious propensities associated with the show
of wealth and fashion, be thought by any one
to gain from you either a look or a word that
does not imply a rebuke; while you will permit,
always and everywhere, pure tastes, right feelings, noble thoughts, and all that appertains to
elevated morals and to a simple and earnest piety,
to flourish under the smiles of your favor, like
the flowers under the blessed sunshine of spring.
So much, my friends, in respect to the duties
of young women, as daughters, sisters, and members of society. Even for these duties, to say
nothing of others, whether at present incumbent
or hereafter to devolve on them, what trait of a
truly good character is not needful? Can you
name a single habit of mind, of heart, or of conduct, sanctioned and required by virtue and religion, that will not find scope in these relations?
Were you, then, always to remain as young as
you now are, and never to enter other and wider
spheres of exertion and influence, ample reason
there would be for all possible efforts oni your
part to possess and exhibit every quality of
character which the wise and good regard and
recommend as thoroughly excellent.
What, then, must not be your sense of responsibleness, and what your eager desire and strenuous endeavor to improve yourselves more and
more, when you consider, that, with added years,
you will incur new obligations; that soon you




170     COUNSELS FOR YOUNG WOMEN.
will find yourselves in other stations, where no
measure of intelligence, no strength of principle,
no virtue, no piety, will be more than adequate
to secure your own highest welfare, or to further
the best interests of the community!  These
new obligations, these other stations, I need not
specify. To know them, you need only to look
among your elders. Such a survey will show
you how various and how far extended should be
a woman's acquirements. You will find, I think,
that more is requisite on her part than many
who have given no thought to the subject suppose. True, women are not to be qualified to be
sailors or soldiers or lawyers or statesmen;
they are not to be trained for the toil of the
camp, the bar, the senate chamber, or the pulpit;
yet, certainly, God and nature destined them to
spheres that demand very various and extensive
culture. As to general knowledge, it should, at
least, be such as shall acquaint them with the
nature and uses both of the body and the mind;
the scope and force of all their powers, alike
physical, intellectual, and moral; the essential
laws of the creation around them; general history and Christianity; and the best works of
morality, religion, sentiment, and taste. Their
aim, from first to last, most surely should be to
improve all their faculties as much as possible;
to ascertain clearly the way of their duty, and to
be enabled to walk in it in the most acceptable,




COUNSELS FOR YOUNG WOMEN.       171
faithful, and becoming manner; to enlarge their
usefulness to the utmost extent of their ability;
to give a virtuous direction to all the influences
which God has imparted to them; to fill up their
leisure time with what is not only pleasurable,
but profitable; to dignify and adorn the station
in which they are placed; to provide themselves
with elevated principles and sure consolations,
such as shall sustain them in adversjty and in
the hour of death, and to enable them so to live
on earth, that they may live happily in heaven.
So much, at least, it should be the wish and
the endeavor of every young woman to attain.
Such cannot but be her wish and endeavor, if
she has been a careful observer of what her elders
have found indispensable to their highest success, and if, at the same time, she is true to
her nature, her destination, her fellow-beings,
and her God. And now, my young friends, will
you not be disposed to take good heed that
none of us, who are in advance of you in years,
shall have occasion to fear for you?  When so
much depends on your own exertions, as regards
both the present and future, will you not see to it,
that your thoughts take a right direction, your
feelings become interested in whatever is true and
useful, and your efforts be engaged in all that
ministers to self-improvement, and promises benefit to society? Can you, when so much is at
stake, pass these your golden days in indolence




172     COUNSELS FOR YOUNG WOMEN.
or frivolous amusements? Shall your precious
hours be given to the follies and vanities of artificial life?  Will you allow heartless fashion or
no less heartless literature to corrupt the best
feelings and destroy the noblest energies of your
soul?  Let your good sense, your conscience,
your pride, either or all of these answer, and
sure I am the decision will be right. But will
every one abide by it, amidst the temptations
of the world? Alas! what do experience and
observation  teach?  Good  sense, conscience,
pride, may, for they every day do, prompt right
decisions; but how often they fail to carry persons on, without halting or turning aside through
the whole length of the way of duty! What is
requisite beside? My young friends, I pray you
withdraw not attention from me, when I say, inl
reply, it is religion. Believe me, this is the one
thing needful. Without this, a young woman,
whatever else she may have, is not well furnished
for any one of the duties, nor any one of the stations, which I have named, or to which I have
alluded. Take from her soul the element of a
pure, living piety, and at once my idea of her as
a good daughter, of a good sister, of a good occupier of any of the spheres assigned to her in life,
becomes incomplete. Chief, therefore, among the
counsels I would give to every young woman,
is, that she fix early and deeply in her heart
the sentiments and principles of a rational and




COUNSELS FOR YOUNG WOMEN.        173
earnest piety. Truly, in urging this topic upon
the female sex, I ought to have, on your part, a
peculiar readiness of sympathy; and this for
Imany reasons.
In speaking of religion, I of course mean
Christianity; and what has not this blessed dispensation done for women?  Think of Jesus
himself, whom we commemorate to-day, — think
of him in relation to women. At the very beginning of his ministry, he showed himself interested in their welfare; and to the hour of his
death he continued that work of redemption
to which they owe their present elevated state in
society. His efforts on their behalf the women
of Judea at once appreciated. His earliest friend
was a woman; his only steadfast friends through
his ministry were women; the last at the cross,
and the first at the sepulchre, was a woman.
Here, my female auditors, is an example for you.
Think what it was, at that perilous period, to
avow confidence in Jesus. And will you, in these
easy times, be ashamed of Christ?  Trace now
the workings of the gospel from that age to the
present, and see how much you are indebted to
it. This it is that has raised your sex from
degradation and servitude, and placed you by
the side of man, his equal and friend. This it is
which has opened to woman treasures of happiness, from which, in all ages and climes, she had
been debarred on earth, and joys celestial to




174      COUNSELS FOR YOUNG WOMEN.
which she had never dared to lift an eye of hope.
Can you think of this, and not open your mind
and heart, even now in your youthful years, to
its blessed influences? Consider, moreover, how
your distinctive characteristics, how the quick
sensibilities, the strong affections, the pure sympathies, of your nature, peculiarly fit you for this
religion. It offers to your tender regards a Being
infinitely worthy of your love; to your sense of
dependence, an Almighty Protector; to your confidence, an unchangeable Friend. It promises
to satisfy your every pure and generous aspiration; it delights, if I may so speak, to conduct
just such a nature as yours towards perfection.
Again, excluded as you must be from the more
active and engrossing pursuits of the world, and
obliged to be much by yourself, or accompanied
only by the members of your household, what
opportunities and facilities will you not have for
cultivating and cherishing the spirit which Christianity breathes! And besides, where, except in
this religion, call you, during many of the lonely
hours that must fall to your lot, find the means
of satisfying the cravings of your intellect and
heart, unless in those truths which Jesus Christ
has revealed to the hungering and thirsting soul,
- truths that quicken, while they chasten, the
fancy; which regulate the enthusiasm they have
kindled, and guide the energies they have called
forth; truths that offer to woman a relief from




COUNSELS FOR YOUNG WOMEN.        175
the evils incident to solitude, and a solace in the
midst of her peculiar trials, - the truths of a
spiritual religion.  Still further, an argument
to the same effect may be drawn from the consideration, that if through female encouragement and example the spirit of the age is to be
purified of its folly, if it is to be elevated and
adorned by Christian excellence, women must
be sincerely and practically religious. Their regard for the gospel must be neither insincere
nor superficial; their reverence and love for it
must be seated deeply in the heart, and appear
conspicuously in the daily life. Let it be known
that they are the advocates of a piety which they
cherish in their souls, and that they are opposed
in principle and habit to every practice inconsistent with the morality of the gospel, and,
however great a change should be made in the
sentiments or usages of the other sex, it will be
made. For, when the alternative is amendment
or exclusion from their favor, hesitation will not
long precede choice.
One other thought, my young friends, you
must allow me to suggest, though to persons
of your age it may seem a gloomy one. It is,
that healthy, joyous, and hopeful as you may
now be, there are before you in life, as there
have been in the path of your elders, trials and
sorrows, which you will need the aid of religion
to enable you to bear. Surely, you must have




176     COUNSELS FOR YOUNG WOMEN.
learned enough to know that you cannot reasonably expect to be exempt from the changes that
fall to the lot of all; let your morning sun shine
as radiantly as it will, it must often be darkened; hearts will be divided, and hopes will be
destroyed.  There are sorrows which follow
human passion; there are misfortunes sent by the
act of God: you will sit by the side of the sick;
you will mourn over the remains of the dead; you
will find yourselves, at length, on the brink of
your own grave. Whither shall you turn for
support and encouragement? Religion, religion,
must be your refuge then. There is no other
adequate prop and solace in the last hour. Think
not that I say this merely in the way of my
profession. I would speak to you as a familiar
friend, and the truth of my remarks is attested
by the dying words of thousands in every Christian age. Be it, then, your care to take with you
into life the principles of religion. Do not proceed another step in your journey on earth, without the possession of that which our Saviour
told Martha was the one thing needful, and which
has been proved to be so by the experience of
your sex, in every age, since he left the world.
By the experience of her, let me add, whose
lamented death occasioned the special prayer
offered this morning for bereaved ones here present. That excellent woman, the faithful wife
and devoted mother, as wel as good daughter,




COUNSELS FOR YOUNG WOMEN.       177
was, not many years ago, among the young
women of this society, one of the most interesting and happy; seeming to have, as much as any
other, the promise of a long life. But a fatal
disease arrested her in anll adjoining city; and,
recently, weeping parents and children, brothers
and sisters, followed her remains to the grave.
What sustained her in her lingering illness?
Religion. What reconciled her to the event of
death which for months she saw steadily approaching? Religion. What enabled her to find
such support and solace in prayer? Religion.
What made her feel, when her own strength
became weakness and no human arm was adequate to her needs, that there was One, even the
Father of her spirit, in whose powerful presence
and gracious love she could confide? Religion.
What, at the closing scene, caused heaven to
open so brightly to her mind, that willingly she
could resign whatever, and it was much, that
had made her happy on earth, and joyfully pass
on, at the call of her God, to meet the blessed
realities of the spiritual world? Religion. And,
my young friends, be not incredulous when I
say that what supported and cheered her in
sickness and death, you will want, sooner or
later, to support and cheer you. God, of his
infinite mercy, grant that no one to whom I now
speak may find herself destitute of religion at
that time of most urgent need, whenever it shall
12




178     COUNSELS FOR YOUNG WOMEN.
come! Will this prayer be answered? It depends greatly on yourselves. As you sow, you
will reap. No one can reasonably look for a peaceful and happy close of life, who has not begun
early to cultivate the principles of virtue and
piety; while all who have these inl vigorous
growth may feel sure of blessedness at last.




COUNSELS FOR MOTHERS.          179
VIII.
COUNSELS FOR MOTHERS.
1 Tim. v. 2: "ENTREAT THE ELDER WOMEN AS MOTHERS."
IT seems to me well, at times, to address the
different classes of a community separately. Not
long ago, I invited young men to listen to such
counsels as it seemed to me they would find
it useful to heed. Sunday before last, I used the
freedom of this place in pointing out to the other
sex, of the same age, some of their dangers and
duties.  This morning, I beg the privilege of
speaking to such of their elders as sustain the
maternal relation. Very likely you will find
in my remarks little that is new; indeed, can
what is new, at the same time true and pertinent,
be said by any one on this subject? But I hope,
nevertheless, to offer some suggestions that will
be useful.
Let me begin with observing, that they who
have carefully looked into the world with a view
to ascertain how the human character is formed,
generally agree, that the father's influence, in




180        COUNSELS FOR MOTHERS.
this respect, is neither so great nor so enduring
as that of the mother. So true, indeed, does
this seem to me, that I cannot but feel quite certain, that, if we knew the early history of the
eminent men and women who have most adorned
and benefited the world, we might follow back
the stream  of their usefulness and fame to the
nursery, - the pure fountain of maternal prudence, affection, and piety. Nor is it strange
that so it should be. Providence itself seems to
have ordained, that the care of the child shall
chiefly devolve on the mother. Her influence,
whatever it be, whether for good or for evil, is
therefore more felt than that of the father, in
the most susceptible period of human existence.
The infant's first smile is drawn forth by her
kindness, or its first bad passion is awakened
by her severity. She, too, from her greater intimacy, is better able to know the discipline it
needs than the father.  The earliest dawning
of reason, the earliest stirring of emotion, the
earliest line of character, are noticed by her
quick eye. Her familiarity removes all restraint,
and she can distinctly perceive the very inmost
workings of the heart and mind of her offspring.
From morning till evening, her eye follows the
object of her hopes and fears; so that she has
constant opportunities of checking every symptom of folly, encouraging every appearance of
virtue, and, generally, of suiting her lessons to




COUNSELS FOR MOTHERS.          181
all the varying tempers and needs of the child.
On the contrary, man, engaged in the turmoil of
business, the cares of a profession, or some of the
other harassing pursuits of the world, returns
home, rather to relax his mind by caressing and
sporting with his little ones, than to search for
faults in them, or to correct their errors. His
coming is generally greeted with delight in the
domestic circle; and it seems to him hard to act
the part of a rigid censor, to cast a gloom over
cheerful faces, or chill the warm current of glad
feeling in happy hearts, even in case he really
discerns occasions for reproof. But in fact, nine
cases out of ten, he knows less of the actual disposition of his youngest children, and of the treatment they should receive, than the chief domestic
of his house; while the mother is acquainted
with both the disposition and the treatment.
Then, again, if we look to the commencement of
learning, it is upon this same parent that the task
of teaching must devolve. To say nothing of the
husband's want of time; her patience, her perseverance, and her affection alone are equal to the
irksome duties of that weary season, -irksome,
even where nature has been most bountiful, but
peculiarly trying where she has been sparing
of her gifts. And then in sickness, in all the
various diseases incident to childhood, who to
sustain the drooping head, to administer the
healing medicine, to watch the feverish slumber,




182        COUNSELS FOR MOTHERS.
to bear with all the untoward peevishness of youthful suffering, - who, but that same kind and
unwearied friend, the Christian mother?
Fully, therefore, am I convinced, that in respect to the care and culture of children, upon
which depends so essentially the weal or woe of
subsequent years, mothers have, by far, a more
difficult and important task to perform  than
fathers. No young person (and I would to God
that I could imprint this sentiment indelibly
upon every youthlful mind) can ever be sufficiently grateful to a good mother, nor sufficiently
thankful to a benignant Providence, if he has
been blessed with such a parent. But if thus
inestimable be the advantage of maternal affection regulated by prudence, and of maternal
wisdom animated by piety, the evil accruing to
children from a weak or wicked mother is equally
incalculable. Of all the calamities which could
befall an unfortunate family, that of an indiscreet,
negligent, and vicious mother would seem to me
the greatest.
The importance of the subject, my hearers,
justifies me in addressing to such as sustain the
maternal relation some very plain and earnest
remarks respecting the opportunities, trusts, and
duties of the responsible stations they occupy.
1. First, then, let me beg of you to consider
the susceptibility of the human mind and heart
in the earliest stage of life. Reflect on what edu



COUNSELS FOR MOTHERS.         183
cation can do for your offspring. Think not that
they come from their Maker with a corrupt nature,
incapable of being moulded by your hand to virtue. True, they are not perfect; true, they are
inclined to evil as well as to good; and this
should add to your vigilance and exertions. Regard them in a proper light. Consider that they
have within them the elements of future actions,
- of virtues and vices, which may raise them to
honor, or sink them in disgrace. But, at the same
time, view their minds and hearts as subjects of
culture; as soils which may be greatly enriched,
and into which you may cast good seed, with the
assurance, that, with continued care on your part,
and under God's common providence, it may yield
the best of fruits. Remember that there is no
being on earth so little what nature made it as
man. It is education that chiefly forms his principles and habits; and these almost invariably
remain with him through life: so that he is, in
the end, much more that which he has become
than that which he was created. What a lesson
is this fact suited to teach mothers, and, indeed, all who have in any way the oversight
and guidance of the young!  True, a single
folly encouraged, a single evil passion suffered
to triumph, a single vicious habit permitted to
strengthen itself, may one day terminate in melancholy results; but it is more than equally true,
that from pure sentiments and noble conduct,




184        COUNSELS FOR MOTHERS.
early secured by right culture, we may confidently expect the happiest consequences in
mature life and old age.
2. In the next place, reflect, I beseech you, on
the greatness of the trust reposed in such as
sustain a relation like yours to children and
youth. Be it that you do not sit in the councils
of the nation; but you have the first agency in
forming the legislators who are to guide the destinies of our country. Be it that you do not
occupy the judge's bench, nor enter the jury box;
yet both the balance and the sword of justice are
indirectly controlled by you, through early maternal teaching. Be it that you do not engage in
commerce; but you mould the characters of
those upon whose talents and upright dealing
the prosperity, reputation, and happiness, both of
individuals and the community, very much depends.  What responsibleness, therefore, rests
upon you!  The welfare of thousands may be
traced to the good disposition and virtuous character of a single mother; for her influence often
reaches to many generations. If she is as she
should be, she may be the means of diffusing
over a wide circle, born and unborn, the inestimable blessings of religion and morality, of honest
and successful industry, of usefulness to society,
and joyous peace in private life.  My friends,
think of this, and redouble your exertions to fulfil well the responsible stations you occupy. Let




COUNSELS FOR MOTHERS.          185
no concern seem to you so great and urgent
as that of rightly training the children whom
Providence hath committed, during their forming period, to your charge. Better fail in any or
all things else than in the work of early education, - better for yourselves, and better for your
sons and daughters!
3. Again, let me request you to consider, that
a mother's respectability and true honor lie in
her personal attention to the welfare of her offspring. She who imagines that any cause, save
that of inability, may exempt her from the duties
of parental vigilance and instruction, strangely
miscalculates the nature of her office; and she
who looks upon it as a degradation to become
the instructor of her own offspring is a stranger
to that which would constitute the highest dignity
of her sex. In the walks of fashion she may
shine; her qualities may excite the envy of some,
and command the respect of others; her accomplishments may secure the admiration of many,
and swell her own heart with vanity: but, after
all, such is not the true scene of either her interest, respectability, or happiness. The sphere of
her substantial, unfading honor lies far away
from the crowded haunts of frivolous amusement,
even in the peaceful retreat of her home. There,
in the midst of her children, she represses the
frowardness of one, encourages the diffidence of
another, and, in judiciously familiar phrase and




186        COUNSELS FOR MOTHERS.
wisely adapted story, pours lessons of instruction
into the minds of all. With a mother's gentleness, she draws forth their talents; with a
mother's firmness, she regulates their tempers;
with a mother's prudence, she prepares them  to
adorn their stations upon earth; and, with a
mother's piety, she leads them in the path
towards heaven.  The wide world presents no
object more interesting, more exalted, or more
useful, than such a Christian parent; nor is
there any spot on which the eye of God rests
with greater complacency than upon the retired
and peaceful scene of her virtuous labors. Such
a mother becomes the centre of a system of honorable usefulness, of whose extent the imagination
can form no adequate conception; for there is
not a single worthy principle which she instils,
that may not descend as the ornament and solace
of many generations.
I have spoken of the susceptibility of childhood to a mother's influence; I have spoken of
the responsibleness of a mother's station; I have
spoken of the respectability of a mother's legitimate duties.
These duties it is not my aim -indeed, it is
not within the compass of my ability - to state
and explain in detail. They are as numerous as
your thoughts, feelings, and actions; for all these,
in one way or another, have a direct or an indirect
bearing on your children's character, and, through




COUNSELS FOR MOTHERS.         187
them, on the community. But I can, and with
your leave I will briefly, suggest how, or in what
spirit, these duties should be performed.
1. First, then, seek to perform them  intelligently. For this end, give your minds to study,
-to the study, I especially mean, of human
nature, and of the art of education. Think not
that you gained wisdom enough of this sort at
school. No knowledge, as to these points, can be
too extensive for the right management of children. Even in the most subordinate mechanical
employment, the artisan requires to understand
the proper use of his implements, and the nature
of the materials upon which he is to operate.
And, surely, a Christian mother, whose mind is
a waste or a wilderness, must be unfitted for enlarging the understandings, cultivating the dispositions, regulating the principles, and forming the
habits of her offspring. In truth, such a mother
is doubly unqualified for her station: first, by incapacity; and, next, in being unable to secure
that filial respect which is essential to the due
efficacy of all parental instruction.
2. Secondly, discharge the duties of your office
affectionately. All mean to do this, I doubt not.
Yet many, through inadvertence or a bad temper,
fail of it. Parents are often not aware how soon
children discern and begin to partake of tile spirit
that rules in the breast of those who have the
care of them. You may see it frequently almost




188        COUNSELS FOR MOTHERS.
in their first smile or in their first tear. It is
quite surprising how early the infant can read the
disposition of the heart in the expression of the
countenance. Long before it can either speak or
understand a single word of language, the little
observer can detect the sentiments of the soul in
the features of the face or in the tones of the
voice. And no sooner does it discover than it
begins to copy them. How important, therefore,
that a mother's temper, and her manifestations
of it, be habitually what they should be, -mild,
cheerful, bland, and affectionate!  Even with
regard to a froward child, such feeling and
demeanor in a parent, when connected, as they
ought always to be, with firmness of purpose, are
the most effectual remedy of juvenile depravities.
They are as coals of a purifying fire, which, laid
upon valuable ore, melt and send out the precious
metal in glowing and copious streams, while the
dross, gradually consumed, at last wholly disappears.
3. Finally, let me say, - and with emphasis,
perform the maternal duties of education religiously. " As is the mother, so is the daughter,"
saith the Bible: and so also, let me add, is the
son, to a very great extent; and this respecting
the most important of all points, namely, piety
and virtue. When I see a highly moral and religious young man or woman, it occurs to me, as a
natural and obvious reflection, that the mother's




COUNSELS FOR MOTHERS.         189
character was distinguished very much in the
same way. I use the word character, because it
implies and includes, not only what is outward in
conduct, but the heart's genuine sentiments and
the life's actual conduct; and these are needful
to constitute an example, in a parent, that will
work favorably upon the children. Example, —
this it is which does the work; but then it must
be the example of thought as well as of word,
of feeling as well as of profession. Little good
shall we do our little boys and girls, merely by
teaching them how to say, " Our Father who art
in heaven," if, in fact, we pray not ourselves;
nor can we benefit them much by talking of the
worth of the Bible and of the Sabbath, while
we ourselves neglect both the one and the other.
Children know the difference between reality
and sham. When, therefore, I said, perform the
maternal duties religiously, I of course meant
something more than following a form of piety,
be it of this church or of that. Nothing less
than this did I intend; namely, that the mother
should, from the first, cherish in her own heart,
and exhibit in all, even her minutest, actions, before her sons and daughters, a profound reverence
for God, a deep sentiment of love for his Son
Jesus Christ, and a sincerely respectful regard for
religious institutions. Great wisdom, however, is
here needed. Let the mother be careful, neither
inwardly to feel, nor outwardly to show, that reli



190        COUNSELS FOR MOTHERS.
gion is a separate, exclusive, unsocial, gloomy
thing. Her religion she must have as a spring
of gladness in her own soul; and she must carry
it about with her, always and everywhere, as a
help to the making of others joyful. In commending it to her children, she should aim to
connect it with all that is most interesting to
their hearts; so that it may be, even without their
knowing it, early incorporated with their most
delightful sentiments, and interwoven with their
dearest associations.
But I must stop here. A great deal might be
added: time, however, would fail me, should I
attempt to say more. The discourse has been
addressed to a most influential class of the community, and, I hope, not wholly in vain. There
is no relation in life more important than the
maternal.  God grant that all who sustain it
amongst us may feel their responsibility, and
perform their duties intelligently, affectionately,
and religiously!  " What is most wanted,"
asked Napoleon, one day, of a distinguished female friend,-" what is most wanted, in order
that the youth of France may be well educated?"
-" Good mothers," was her reply. There could
not have been more wisdom condensed into so
few words. The aggregate influence of mothers
is greater than all the rest which operate to form
the character of a people. The fathers of New
England are often eulogized; but, in truth, the




COUNSELS FOR MOTHERS.        191
virtue and piety of our communities is owing
more to the early mothers than the early fathers.
Honored be their memories!  Shall New England continue to take the lead in morals and religion, as well as in intelligence?  This can and
will be only on the condition, that in the future, as in the past, she is blessed with " good
mothers."




192       MAN AND TRUE MANLINESS.
IX.
MAN AND TRUE MANLINESS.
Psalm viii. 38, 4, 5: " WHEN I CONSIDER THE HEAVENS, THE
WORK OF THY FINGERS, THE MOON AND THE STARS WHICH
THOU HAST ORDAINED,- WHAT IS MAN THAT THOU ART
MINDFUL OF itIM? AND THE SON OF MAN, THAT THOU VISITEST HIM? FOR THOU HAST MADE HIM A LITTLE LOWER
THAN THE ANGELS, AND HAST CROWNED HIM WITH GLORY
AND HONOR."
THE first natural sentiment which awakens within us, as we contemplate the vastness of the universe, and God's infinite power and greatness, is
the one expressed in the beginning of the text,a feeling that creatures so small as we can hardly
be among the objects of divine regard; and we
are moved to exclaim, " What is man, 0 God!
that thou art mindful of him?" But as with
David, so with us: this sentiment is soon succeeded by another more elevating and ennobling.
Our thoughts, though they must recognize, cannot dwell on, man's comparative insignificance.
They rise above it. They hasten to the consideration of his intrinsic nature, his own high
capacities and powers, his real importance, his




MAN AND TRUE MANLINESS.        193
positive relations to God and immortality; and
we are then prompted to adopt again the appropriate language of the Psalmist, — "Thou hast
made us a little lower than the angels, and hast
crowned us with glory and honor." And so to
do is not only natural and right: it is also
useful.
My hearers, among man's many wants is the
want of a true self-respect. He has been told so
much of his weakness and depravity, that he has
almost come to believe there is little else save
weakness and depravity in his nature. Would it
not be good for him to be reminded more frequently of his higher endowments? At least,
ought not the distinction to be kept carefully in
view, between what he is as he comes from his
Creator's hand, and what he makes himself by
his vices?
There are two ways of treating children at
school: one is to be always telling them that
they are dunces, and cannot learn; the other is
to impress it on their minds, at proper seasons,
that they have capacities and powers for valuable
acquisitions. The latter method, it seems to me,
is the better one. So, as regards mankind at
large, there are two modes of addressing them
on moral and religious subjects: the one is to
talk to them perpetually of a supposed entire corruption of the human heart by nature, and thus
to depress and discourage them; the other is to
13




194       MAN AND TRUE MANLINESS.
remind them often of the capabilities God hath
given them for high attainments in piety and
virtue. Do I err in deeming the latter mode
preferable to the former?
Far be it from me, however, to think or speak
EXTRAVAGANTLY of human nature: but, surely,
what Scripture and reason authorize I may believe respecting it; and teach too, if by so doing
any good practical end can be accomplished.
Mlen want, as I have said, a true self-respect.
Perhaps there is nothing, except reverence for
God, that some persons more need than this.
But no one can have it who sees in his nature
only weakness, impurity, and vice. And destitute
of all due self-respect, having never learned to
appreciate aright his natural capabilities, a man
lacks one of the most effectual of moving forces.
Inaction accompanies imagined impotency. Effort, if ever made, follows the belief that effort
will avail something. What can reasonably be
expected of one who deems himself akin to the
brute? or of him who believes he was created
with an irresistible proneness to sin, and with capacities and tastes for nothing else? If I wished
to reduce a community to the lowest condition of
vice, I should begin with trying to make its members think meanly of their nature; with attempting to convince them that man is little more than
a common animal, except that he has somewhat
greater ingenuity and power for mischief. Among




MAN AND TRUE MANLINESS.        195
the steps of discipline by which an individual ascends in improvement towards perfection, one of
the most important, in my opinion, is, that he
learn early in life to respect himself, to think
worthily of what, as a human being, he was
created to be, and may become; and the teacher
can hardly do a better service, than to heighten in
the community this sense of character, this feeling of a superior nature, this consciousness of
moral capacity and power.
Nor let it be feared that hereby the grounds of
Christian humility will be removed. To respect
one's self, in the sense intended, is not the same
as being satisfied with one's acquired character;
but it is simply to think justly, i.e. highly, of
one's original nature. To form too lofty conceptions of what we have made ourselves is one
thing, and certainly a bad thing. But it is quite
another, and altogether a good thing, to respect,
to deem sacred, to reverence most profoundly,
what God hath made us. Christian humility
grows out of the conviction of having neglected or
abused divine gifts, not of having never received
them. It follows, that the true way to make a
man feel humble is, not to teach him that the
nature he has in common with his race is a mean
one; but it is to show him, that, whatever be this
nature ofhis, lie has acted unworthily of it. Persuade a person who is conscious of great moral
deficiencies that his original capabilities were of




196       MAN AND TRUE Y.ANLINESS.
a high order, and you adopt the most effectual
means of giving him the true feeling of humility;
because you lead him to reflect on what he was
created to be and might have become, in contrast
with what he knows that he is. Indeed, the more
a man reverences his nature, other things being
alike, so much the more humbling must be his
sense of personal failings and imperfections: and,
let me add, the more highly one thinks of his
nature, provided he keeps within the bounds of
truth, so much the more likely will he be, other
things being equal, to improve; for such a man,
as a matter of course, elevates the mark at which
he aims, from what has been done to what may
be done; and, if he do not reach perfection, he is
sure to approach nearer to it for constantly keeping it in his view.
But the subject of the text, -" MAN "?  tIow
much, brethren, is implied in this little word of
but three letters! Who comprehends its entire
meaning? Be it, as many love to suggest, that
this creature, called man, is often to be seen in
conditions not very well suited to inspire reverence,- in the cradle, in the forest, in the prison.
But what follows? That his nature is at fault?
Why point me to the infant, the savage, the criminal? They afford no fair specimen of man's true
capacities and powers. I see in them immaturity,
or want of cultivation, or unfaithfulness; but no
lack of natural ability for that which is good and




MAN AND TRUE MANLINESS.        197
great. What was man designed to be, what can
he be, what is he, when, under appropriate
circumstances, all his native powers are entirely
and proportionably unfolded?  Answer these
questions aright, and you give me correct views
of human nature. In a word, the nature of man
is to be learned, not from studying it in its uncultivated or abused state, but in its condition
of full growth and perfection. Now, take such a
specimen; take a man whose whole physical, intellectual, moral, and religious character is, as it
was intended to be, full-grown, completely developed, perfected; and what, I ask, amongst
the works of God, is so worthy of admiration?
Who does not feel compelled, with the Psalmist,
to exclaim, "Thou hlast made him a little lower
than the angels, and crowned him with glory
and honor"?  What power of thought! What
strength of affection! What noble deeds! Reason, conscious free will, - what wonders these!
He conceives of God! He feels himself immortal! And this is the nature, which it is our
charge, not to despise, but to reverence; not to
degrade, but to exalt; not to stint and sully, but
to enrich and adorn. Brethren, do we accept
the charge? and are we willing to obey it?
Then, happily, we are in a mood to form and express, as becomes us, conceptions and purposes
of duty, befitting the devout and grateful acknowledgment of the text, " Thou hast made us




198       MAN AND TRUE MANLINESS.
a little lower than the angels, and hast crowned
us with glory and honor."
" Thou hast made us a little lower than the
angels." Then, God helping us, we will rise at
once above the sphere of animals. Such beings
as we should scorn to seek their chief good ill
sensual indulgence. Appetite and passion, then,
let us control; and, looking beyond this body,
recognize the mind; and pass life, not in asking,
chiefly, what shall we eat, what shall we drink,
wherewithal shall we be clothed, but in cultivating
to the utmost that in us which is distinctively
human.
1" Thou hast made us a little lower than the
angels." Then shame on us, if we allow ourselves to be passively shaped by outward circumstances, or to be the creatures of accidental
impulse, or to be carried hither and thither by
the ever-varying currents of the times! For,
clearly enough, it belongs to our nature to have a
will - subordinate to God's indeed, yet our own,
and as responsible as it is personal -to act this
way or that, not because others do so, nor from
motives of worldly policy, but conscientiously,
from  a principle, a spring, an energy within,
which is an overmatch for adverse influences
from without; which makes external things yield
before us; which enables us to resist the force of
circumstances, and to bend events to our own
high purposes.




MAN AND TRUE MANLINESS.        199
"Thou hast made us a little lower than the
angels."  Then let us see to it, that our individuality and independence be not lost amidst earthserving multitudes that may chance to gather
around us.  For God created every man, even
as he did the angel, not to disappear in the
crowd, not merely to make part of a whole,
not to help compose a mass as a particle of dust
in a sand-hill; but he created each of us a distinct, ultimate being, and constituted his own
perfection his highest end, and ordained accordingly that he should have his appropriate share,
stand upon his own feet, maintain a separate
existence, act a peculiar part, and form a distinctive character.
" Thou hast made us a little lower than the
angels." Then no timidity, no fear, becomes us,
except that of doing wrong. Ours must be a
spirit that nothing in this world's artificial glare
and glory can awe or abash; a spirit that feels
itself accountable to a higher tribunal than the
popular judgment; that respects itself too much
to be the slave of any fashion, or the tool of any
party; that is frightened from the narrow way
of right by no difficulty, reproach, or peril, but
adheres to duty, bold in the presence of danger,
calm in the midst of tumult, self-possessed
and determined, though all seem adverse, save
conscience and God.
" Thou hast made us a little lower than the




200       MAN AND TRUE MANLINESS.
angels." How, then, can we think of living
to ourselves alone? Shall we disgrace our own
high nature by caring nothing for the same nature in our fellows? God forbid, that so we
should shut up and quench in selfish souls that
divine principle of love within us, which, quickened and expanded as. it was designed to be,
knows no bounds to its benevolence; which rec*ognizes in all human beings the image of God
and the rights of his children; which rejoices
in virtue wherever found, and sympathizes with
suffering wherever seen; which vanquishes pride
and selfishness and indolence, and offers itself
up, if need be, a willing sacrifice on the broad
altar of society!
" Thou hast made us a little lower than the
angels." Then far from our mind, let us at
once say, be every inordinate desire of those
worldly distinctions, which, either in the attaining or in the possessing of them, will put to
hazard our integrity, our peace of mind, our
usefulness, or our spiritual advancement! For
what to us should be wealth, if, in the getting
of it, we must lose our health or our virtue, or
in the using of it must grow voluptuous? What
to us should be office, if the way to it lead us
through corruption, and the station itself is surrounded with all that perplexes and debases?
What to us should be leisure, that boon so much
coveted, if, in having it, we must think of no con



MAN AND TRUE MANLINESS.        201
cern on earth but to live easily, having nothing
to do but pamper and adorn the body, or chase
frivolous pleasures, or flutter gayly about society,
- the most insignificant and useless thing in
God's world? And so of the rest, — as we have
within us each a living human soul, - away with
them all, so far, I mean, as they interfere with
the functions and growth of that soul! For why
despoil our better nature of its Creator's image
while living, and, in dying, leave behind us no
memorial of our privileged existence, except,
perhaps, some few stones over our grave, and
some few words of an epitaph, which, if true,
can but remind passers-by that we were rich, or
were once in office, or were gentlemen of leisure,
and did nobody any good, but much harm to
many, at least through our example, - when we
might live a life, might perform  deeds, might
build up characters, the memory of which would
be enshrined in the hearts of thousands on earth
for their spiritual good, while ourselves were enjoying the bliss of heaven?:" Thou hast made us a little lower than the
angels." Then, my hearers, I end, as I began,
by saying, we need self-respect; and, in order to
have it, we must know and feel something of the
greatness which pertains to the nature God hath
given to us. From this doctrine many doubtless will dissent; and some believers in it, very
likely, may question the expediency of making it




202       MAN AND TRUE MANLINESS.
a frequent topic of instruction.  For myself, I
belong no more to the latter class than to the
former. The doctrine seems to me not only true,
but of great practical use; and the prevalent
modes of thought and action show that there is
urgent need of its being often inculcated. Who
can believe that the mass of mankind would
conduct themselves so unworthily as they do, but
for the low notions they have been taught to
entertain of tile nature whereof they are partakers? How can they be elevated in morals and
religion, except it be impressed upon their minds
that they have capacities and powers for high
attainments, -that it is in them to rise to eminence in piety and virtue?  As for thee, my
brother, my sister, whoever thou mayst be that
hearest me, if thou feelest within thy soul any
sincere desire to be and do all that, and only
that, which becomes thee, then, first of all, know
and understand what God hath created thee,
what he hath taught thee to aspire after, and
what thou canst, under him, make thyself. It
will be one of thy best safeguards against vice,
and one of the most efficient quickeners of virtue.
Learn, betimes, to think well of thy nature; not,
however, as if this could imply unconsciousness
of transgression. No: abhor thy sins, cast them
far from thee, lament in dust and ashes thy shortcomings, and bow in all contrition and humility
before the throne of divine grace; but never,




MAN AND TRUE MANLINESS.        203
never blame human nature, whatever may be
thy own character; remember Him who made it
what it is, and honor the Creator by respecting
his work. Next to God and his Son Jesus Christ,
reverence thy nature; stand in awe of it; rejoice
and be grateful in thinking of its noble powers,
its lofty aspirations.  Guard it from error and
pollution more than thou wouldst the safety of a
thousand lives, hadst tlhou so many to protect.
Turn away from those who would rob thee of the
conviction, that thou hast within thee, as the gift
of an all-wise and benevolent God, capacities and
principles which ally thee to the spirits on high.
Crave association with those who recognize and
delight to speak of the native greatness, the immortal growth, of the human soul. At all times,
and in all places, remember, or, if thou chance to
forget it, seek to be reminded as soon as possible,
that a mere animal thou art not, but a being of a
high order, made a little lower than the angels,
created in tile image of God and his own eternity; and, with full comprehension of what this
language of Holy Writ means, see to it that thou
act up to all which it implies.




204              A GOOD OLD AGE.
X.
Job V. 26: "THOU SHALT COME TO THY GRAVE IN A FULL AGE,
LIKE AS A SHOCK OF CORN COMIETH IN ITS SEASON."
[The following is an extract from a discourse occasioned by
the death of John Wheeler, Esq., for many years a muchrespected parishioner of Dr. Barrett's, who died in 1856, aged
76. After discoursing on some of the consolations under
bereavement from the death of aged friends, the sermon closed
with the following suggestions as to the means by which a good
old age could be secured.]
LIVE temperately. Eat not too much. Drink
not too  much.   Indulge not the  passions too
much. By neglect in these respects, multitudes
lay the foundation of disease, and bring on a
premature death.
Live calmly. Let nothing greatly disturb you.
Next to temperance, as to the bodily appetite,
equanimity is one of the chief helpers to a long
life.   Fret not.   Guard  against being  chafed
by the world.  Transact your business quietly.
Avoid extremes in every pursuit.   Follow  the
golden mean, always and everywhere.  Neither
rust out in indolence, nor wear out by too much
work.  Be not over-anxious about health, or any




HOW TO BE SECURED.           205
thing else.  Nothing wastes one's strength more
surely than the thousand vexations to which
many allow themselves to be subject; while nothing leads more certainly to a full age than tranquil equanimity in good and in bad fortune.
Live constantly on your guard against needless exposures. Presume not that you are able
to bear up under every possible burden of business. Know and feel that the most robust body
cannot endure all things; that extremes of heat
and cold are not to be encountered without appropriate safeguards; that excessive toil will in time
break down the firmest frame; that slight sicknesses, brought on by whatever cause, are not to
be disregarded, but attended to in season; that
health, in a word, is as fragile as it is precious,
and, for its continuance to a fill age, must be
thoughtfully cared for and protected from a thousand foes by its possessors.
Live in all respects virtuously and piously. So
to do is to obey the laws of nature and of God;
and to obey this law is the true method of attaining to a full age.  Virtue and piety comprise
the sum of human duty; and in the way of duty
is safety, - safety to the physical as well as the
spiritual part of man. Duty, done seasonably
and faithfully, all of duty, —what is it, but the
fit regulation of the thoughts, the right government of the feelings, the keeping of one's self unspotted from the world, the avoidance of all vice,




206            A GOOD OLD AGE.
the practice of morality in its every department,
the love and worship of God, the following of
Christ in purity and all excellence, the cherishing of good-will towards every human being, the
possessing and exercising of a conscience void of
offence at all times and in all places, the maintaining and manifesting of a cheerful and hopeful
spirit in respect both to this world and the next?
And who will say that these things, and such as
these, are not favorable to health and longevity?
But I need not proceed further.  Believing as
I do that the fulness of age is a privilege and
blessing to the good, I wish and pray for it, as it
concerns both you and myself, in the hope that
we shall do what is necessary on our part to
secure it.
Especially do I wish and pray for a happy fulness of age, as was that of him who has lately
departed from amongst us.  God, in his infinite
mercy, fulfil the wish! May the close of your
life, brothers and sisters, be calm and peaceful!
May memory then place before you a pleasing
picture of the past! May faith stand before you,
like an angel of light, to make the future as a
blissful reality! May friendship hang over you
with all the benignity and tenderness of a ministering spirit! while gratitude, at a distance, points
to her heart, and tells you, " There shall you be
interred." Yes, my friends, this I sincerely wish
for you, and all besides which will supply a mild




HOW TO BE SECURED.            207
and cheerful light to the evening of your day,
when its gaudier beams shall be gone; all which
will irradiate the shadows of your dying hours.
Especially the remembrance of such a uniform
and constant career of virtuous conduct as shall,
in conjunction with the mercy of God, in Jesus
Christ, lay a foundation for the steady and unhesitating hope of rising from the body that dies
to the life everlasting in heaven.
THE END.
Cambridge: Printed by John Wilson & Son.








LIST OF PUBLICATIONS
ISSUED AND FOR SALE BY
WVILLIAM V. S PENYrCER,
203 WASHINGTON STREET, BOSTON.
4   The usutal Discount to the Trade.-"
ANDERSON  (I. 11.)  Patriotism  at Home; or, The Young
Invincibles. By the author of "Fred Freeland." WVith Four
Illustrations, from original designs by CHAMPNEY. Printed on
heavy paper, in handsome binding. 1 vol. l6mo. Price $1.50.
BERRY  (MRns. M. E.)  Celesta.  A  Girl's Book.  16mo.
In press. $1.25.
-     -   Crooked and Straight.  16mo.  In press.  $1.25.
BRADLEE (Miss). Christus Victor. A Poem. Square 16mo.
Flexible cloth. 50 ets.
-   Iax Overman.  16mo.  Paper.  50 cts.
Three Crowns.  16mo.  Cloth.  $1.25.
B ULF-NCII (REY. S. G., D. D.)  Manual of the Evidences
of'Christianity. For Classes and Private Reading. 12mo. $1.25.
CAL VERT  (G. H.)   Some  of the  Thoughts  of JOSEPH.JoUvnBET. WVith a Biographical Notice. lfCrno. Tinted paper.
Cloth, bevelled. $i.50.
First Years in Europe. By the author of " Scenes
and Thoughts in Europe,""''The Gentleman," &c. 1 vol. 12mo.
$1.75.
A finished and attractive narrative of a residence in Antwerp, Gottingcn, Weinlar, Edinburgh, and Paris, forty years ago; abounding in
powerful criticisms of the religious and political sentiment of that time,
exhibiting a close study of the literature and a familiar acquaintance,with the literary men of that age.
CARPEN TE~R  (MIss MARlY).  Our Convicts.  2 vols. in 1.
pp. 293 and 380. Octavo. $4.50.
CHtIANNTAING (MIss E. P.) The Adventures of a German
Toy. A charming story for children, with three illustrations.
75,tcs.




2                List of Books Published by
COBBE (FRANCES POWER). Religious Duty. 12mo. Cloth,
bevelled sides. $1.75.
-------   Studies New and Old, of Ethical and Social Subjects.
Crown 8vo. Price $3.00.
CONTENTS: Christian Ethics and the Ethics of Christ; Self-Development and Self-Abnegation; The Sacrcd Books of the Zoroastrians;
The Philosophy of the Poor Laws; The Eights of Man and the Claims
of Brutes; The lorals of Literature; The Hierarchy of Art; Decemnovenarianism; IIades.
FERNALD (REV. W. M.)  God in his Providence.  12mo.
Cloth. $1.50.
~-  -    VA View  at the Foundations; or, First Causes
of Character. 12nmo. Cloth. $1.00.
GREY  (HESTER).  Kitty Barton.  A  simple Story for Children. With One Illustration. 32ino. 60 cts.
HOLLISTElR (G. H.)  Thomas k Becket.  A Tragedy, and
other Poems. 16mo. $1.75.
LINCOLNArIAAA. In one vol., small quarto. pp. viii. and 344.
$6.00. (Only 250 copies printed.)
MARBTINEAU(JAS.) Essays: Philosophical and Theological.
Crown Octavo. Tinted paper. $2.50..g Other volumes of the series in preparation.
MIILL  (JOHN  STUART).  Dissertations and Discussions.  3
vols. 12mo. Cloth. Per vol., $2.25.
----   The Examination of the Philosophy of Sir William
Hamilton. 2 vols. 12mo. Cloth. Per vol., $2.25.
The Positive Philosophy of Auguste Comte.  1 vol.
12mo. Cloth. $1.25.
MUZZEY  (REV. A. B.)  The Blade and the Ear. Thoughts
for a Youngr Man.  16mo. Red edlges, bevelled sides, $1.50;
plain, $1.25.
NAVILLE  (ERNEIST).  The Heavenly Father: Lectures on
Modern Atheism. By EI]RNEST NAVILLE, late Professor of Prlilosophy in the University of Geneva.  Translated friom  the
Frelnch, by IIENuIY DORNTON, MI. A. Published in a handsome
16mo volume. $1.75.
4" A thorough graplplin, wvith some of the most subtle and profound
questions of tle are.'Tlle Revival of Atheism,' &c. The author is
thoroughly evano'elical, and has treated his subjects with a masterly
scholarship and ability. WVe hail all suchI books as the fulfilment of
the Scripture promise,' When the enemy shall come in like a flood, the
spirit of the Lord shall lift up a standard against him.'"
REED  (Wm. HOWEIrLL).  Hospital Life in the Army of the
Potomac. 16m.o. $1.25.




William  V. Spencer.                       3
STAliR   (ADOLF).    The  Life  and  Works  of Gotthold
Ephraim  Lessing-.  Translated from  the German of ADOLF
STAIrr, by E. P. EvANS, Ph. D., Michigan University. 2 vols.
Crown octavo. $5.00.
THURSTON  (AIrs. ELIZABETH A.)  The Little Wrinkled
Old Man. A Christmas:Extravaganza, and other Trifles. Illustrated. 75 ets.
TOWLE  (Geo. M.)  Glimpses of History.  1 vol.  16mo.
Bevelled boards.  1.50.
TOWNSEND   (MISS  VIRGINIA  F.)    Darryll Gap;  or,
Whetherit Paid. A Novel. 1 vol. 12mo. pp. 456. $1.75.
A book of great force and powelr, dealing with the follies, the errors,
and the extravagance of this great sensational age. Depicting life
among those who have suddenly acquired wealth, and displaying lessons of devotion and self-sacrifice, drawn from a new field, hitherto
untrod by the novelist. The Boston Transcript says of it: -
"The story is thoroughly American in tone, scenery, incident, and
characters; it is to American life what Miss Bremer's'I Home' is to
life in Sweden. Like the Swedish tale, simple, natural in incident, its
characters have each a powerful individuality which takes hold at once
upon the interest and sympathies of the reader. The drama of the
story is artistic, and though its materials are drawn from the simple,
human, every-day life of our homes, the power of the book is felt to its
close; the moral lessons it unobtrusively teaelces, cannot fail to sink
deep into the hearts of all who read it."
TWARE  (REV. J. F. W.)  Home Life: Wrhat it Is, and What
it Needs. 16mo. Cloth. Red edges, bevelled sides. $1.25.
Recently Issued.
REASON  IN  RELIGION: By F. H. HEDGE, D.D.  1 vol.
Crown octavo. $2.00.
NEW WORKS JUST ISSUED.
LOVE IN SPAIN, AND OTHER POEMS. By MARTHA
PERRY LOWE. 1 VOl  16nmo.   1.50.
SERMONS: By Rev. E. B. HALL, D.D., Pastor of the First
Congregational Church, Providence  R.I., frona 1832 to 1867.
With a brief Memoir. 1 vol.  l61o. 81.25.
FIRST HIST HISTORICAL TRANSFORMATIONS OF
CHIRISTIANITY. From the French of Athanase Coquerel the
Younger. By E. P. EVANS, Ph.D., Michigan University.  1 vol.
161110.  $1.50.
-Ad Copies sent by mail, free of postage, on receipt of price.




4      List of Books Published by William V. Spencer.
THE LIFE AND WORKS
OF
LESSING.
TRANSLATED FROMI  TIHE GERMAN OF ADOLPH STAHR, BY E. P.
EVANS, PH. D., MICHIGAN UNIVERSITY.
Two volumes.  Crown octavo.  Price $5.00.
"A work of permanent value.... It is the best of many books which
have been written and compiled for the purpcse of portraying the character and career of one of tile most illustrious scholars and thinkers that
even Germany has produced. It combines judicious selection with ample
information, criticism -vith narration, and presents with comparative
brevity an outline of labors, the benefits of which the world is now
enjoying in almost every department of learning and culture.... The
translation is excellent."- Nation, lVew Yo]rk.
"Tile position of Lessing in German literature renders him the subject
of peculiar interest amrong- those who have at heart a sound intellectual
culture in this country. WVe are thankful to Professor Evans for presenting to our countrymen the biography of such a man in so handsome
a form..... We can safely plredict to our readers that thle perusal of the
volumes will give them a fresh sympathy with a man whose name has
to arreat extent been the subject of vague sassociation rather than positive knowledge, and will throw new light on the ibrtunes of the great
battle for freedom and truth in the last century." - New Yoi-rk Tribuse.
" As a literary biography, it is one of the best specimens which has
appeared in many years, and seems to have been a labor of love to both
author and translator. We commend these handsome, valuable, and
interesting volumes to all inquiring, progressire, and sympathetic minds,
and all readers who would become familiar with the noblest type of
literary lifie."'-1   Y. Independent.
" Stahr's biography of Lessing, which he has so admirably translated
in these volumes, was the result of' twenty years of earnest and enthusiastic study.' It is an elaborate account of Lessing's life, works and
times, influence and conten-mporaries, and is a valuable contribution to
the literary history of Germany." -Boston Transscrilt.
" A higrhly honorable contribution to Ameericqlan letters." —. Y.
Tribune.
For sale by all booksellers. Copies sent by mail free of postage,
on receipt of retail price.
a liberal discount alloweed to librarles, students, and clergymesn.
WVILLIAM V. SPENCER,
PUBLItSHER,
203 Washington  Street, corner  of Bromfield.