M o 1 7 = j> = Q ^^B ^ ^^^^B 1 1 1 ^1'' 'K Ji '. 1 « ||j,a:: •...- lii^ !i;ii=^ li li' ! I 1: <./";;'■,: m ■ ' '^ 'T£R. t P.REFACE The following work contains brief biographical sketches of some of the ministers who have labored in connection with the Rhode Island Quarterly Meetings of Freewill Baptists, and as far as practicable a sermon from each. It was thought that such a gathering up of the past, and such a daguerreotyping of the present — imperfect though it be — would combine many elements of passing interest and profit, and be a grateful offer- ing to the future. The time has already arrived when the personal history of our pioneer ministers is becoming a study among ourselves, and is not always wholly devoid of interest to others. And each successive year is manifestly and rapidly augmenting the interest that clusters around the subject. But each year is also just as rapidly bearing us away from the means of its gratification. Much has already been lost, and much more now within our reach will shortly share the sama fate, unless speedily gathered up and thrown into some permanent form. PRE FACE. Moreover, tlic present will soon become the past ; and its flit- ting forms and features will many of them alike be lost, if some mental jihotographist docs not catch the shadow while the substance flies. And hence the present volume. None can be more fully or more sensitively aware that it has many defects than the writer. But elaboration and literary finish have not been attempted. Many of those — especially of our older ministers — whose biographies have been sketched, were plain and technically speaking unlettered men ; and no effort has been made to make them appear to be, in this or in any other respect, what they were not. To embellish their memories with the flowers and graces of rhetoric, would only be to present them at a dis- advantage — like a giant western pioneer trammeled with the finery of fashion. What they were would not be appreciated, and what they were not could not thus be attached to them if we would. As nearly as possible, there foi*e, they have been presented in the same light and garb in which they appeared to their unprejudiced contemporaries — just as they actually were. For in no other way would they be likely to be appi'eciated. The best of blacksmiths would be regarded as a most miserable ar- tisan, if by any means he should be mistaken for a jeweller ; and the jeweller would be no otherwise considered, should his work be tried by the standard which tests the skill of the blacksmith. But when each is thought to be what he really PREFACE, is, and is judged accordingly, it may turn out that both are most excellent workmen. So these men, when rightly view- ed, will be perceived to be men of God — of prayer and of faith, deeply imbued with the spirit of Christ and his gospel, and by no means wanting in intellectual power or personal im- pressiveness. Else, whh the deficiency of their training and the disadvantages of their position, how could they accom- plish what they did ? — leaving no inconsiderable permanent as well as immediate impress upon the churches and commu- nities where they preached, and upon the denomination to which they belonged. Concerning the men of the present generation, nothing biographical has been attempted beyond the brief statement of the general facts of their outward histories. The readers of their sermons will doubtless be able to draw from them all necessary individual characterization — aided in some cases by the skill of the engraver. Considerable care has been exercised to insure accuracy of statement and of execution. Especial attention has been given to dates ; and though authorities have often differed, yet in the case of each date that has been given, the evidence seeilied at least so manifestly to preponderate in its favor as to render it reliable. Some few typographical errors, however, have occurred ; and it is perhaps too much to be hoped that entire accuracy has in other respects been at- tained, la the middle paragraph of page 198, the dates b PREFACE. 1^02 and 1828 should be 1832 and 1838. A few copiof? luive in the third paragraph of page 86, June 27, 1822., instead of June 29, 1832, as it shoukl be. In addition, the first word of the twenty second line on page 140, in a part of the edition, is " his" instead of its, as was intended. Many friends have generously and promptly assisted in the undertaking, by furnishing documents and facts, without which the work would have been much more imperfect than it is ; and they will please to accept our grateful ac- knowledgments. It should also be stated that the sketch of Mr. Cheney was written by the Rev. George T. Day, A. M., of Olneyville, The rest have a common origin. September 8, 1852. CONTENTS. BIOGRAPHICAL SKETCHES. NAME. ~ PAGE. John Colby, 9 Joseph White, 21 JosiAH Graves, 56 George Lamb, 61 Timothy Morse, 71 Eli Towne, 85 Abel Thornton, 89 Zachariah Jordan, 99 Reuben Allen, 103 Daniel Williams, 127 ]Martin Cheney, 133 Maxcy Whipple Burlingame, 171 James Alexander IMcKenzie, 195 Benjamin Phelon, 246 Martin Jenckes Steere, 256 Joseph Whittemore, 276 HOSEA QUINBY, 299 Benjamin Drown Peck, 303 David Pillsbury Harriman, 324 George Tiffany Day, 343 Tappan Hilton Bacheler, 369 Eli Notes, 380 S E R i\r O N s TITLE. SiGiv's OF THE Times, The Resurrection, Pastoral Duties, etc.. Support of the Ministry, Only Way and Guide, etc.. Criminal Prayer, An Appeal to Young Persons, Variety and Unity of the Church, J. Whittemore, 280 Reflex Influence of Benevolence, B. D. Peck, 306 The Desolations of Zion, D. P. Harriman, 327 Christian Philanthropy, G. T. Day, 346 Salvation Conditional, T. H. Bacheler, 371 Miracles, E. Noyes, 384 AUTHOR. PAGE. J. White, 35 R. Allen, 113 M. Cheney, 146 M. W. Burlingame, 176 J. A. McKenzie, 200 B. Phelon, 250 M. J. Steere, 260 PORTRAITS Martin Chexey, facing titlepage. Reuben Allen, " page 1 03 M. W. Burlingame, " " 171 Martin J. Steere, " " 259 Benjamin D. Peck, " " 303 George T. Day, « " 34:3 Eli Noyes, " " 383 RHODE ISLAND FREEWILL BAPTIST PULPIT. JOHN COLBY. Mr. Colby was a native of Sandwich, N. H., and was born Dec. 9th, 1787. His parents were pious, and besides maintaining a respectable position in socie- ty, exerted a steady rehgious influence over their famity. His father, whose name was Thomas, was born at Amesbury, Mass. ; and is remembered as a man of eminent worth, wise in council and efficient in action. His mother was a native of Wearc, New Hampshire. Her maiden name was Elizabeth Atwood. The son seems to have been the subject of early and abiding religious impressions. He himself relates a se- ries of juvenile incidents, resulting in convictions so pun- gent as to cause him audibly to exclaim, "Here, Lord, I am, do with me as thou wilt!" Of his general char- acter and feelings at this period, some idea may be formed from his grandmother Colby's dying words to him, and the influence they had upon him. She said, " John, you have been a good boy to me ; and now all I require of you is to love the Lord !" " These words," he adds, "reached my soul, and the requirement I never for2;ot." When he was fifteen years of age, his parents re- 10 J O H -X C O L B Y . • moved lo Billymoiul, now Sutton, ^'t. Soon after thi?, he \v;is persuaded to attend a dance, but paid dearly lor it in bitter reflections. When nearly eighteen, a revival commenced in the neighborhood ; and during its progress, he professed himself a Christian. But the change was not so sudden as in many cases. He says, " I have often thought if my change had been as con- spicuous to me as that of some, who can tell the hour and the very spot where they were, when their sins hkc mount n ins were removed from them, and the effulgent rays of the glory of God shined in and filled their souls, I might have tlu'own away many, perhaps one half, of the real christians of the world, because they could not tell such an experience as myself." About a month after he became satisfied of his conversion, he was bap- tized, and joined the Freewill Baptist church in the place. It wns not long before he began to be impressed with a conviction that he ought to enter the ministry. This he for a long time most strenuously resisted. He could not bear that it should be said, "John Colby is setting out to be a preacher." Moreover, his father could not well dispense with his assistance, during the remaining years of his minority. These considerations excited a conflict of feeling which lasted for upwards of two years ; and was often so po\verlul as to deprive him of appetite, and cause him to adopt lor himself the words of the prophet, " O, that I had in the wilderness a lodging place of wa3iaring men!" In the mean time, heat- tended school the winter after he was twenty ; and the ensuing winter was a student of the Academy at Peach- am — which he thouirht was like Jonah iroins; to Tarsh- BIOGR APH Y. 11 ish when he should have gone to Nmevah. At length he informed the church of his feehngs, and was at once commended as preacher. He was now in liis twenty second year. His mental struggles at once ceased, and he declares that he felt as if " in a new world." But after preach- ing for a short time, to very general acceptance, an ap- parent failure in an attempt to preach produced so great a depression of feeling that he was tempted to commit suicide. Recovering from this, he pretty soon com- menced preparations for a tour to Ohio. 'His friends quite earnestlv remonstrated ; but, feeling that God re- quired it of him, he was firm in following his convic- tions of duty. The journey was commenced Nov. lOth, 1809, and on the 30th of the same month he was or- dained, as an evangelist, at Springfield, Vt. This jour- ney'- was performed on horse-back, and occupied eight months. He traveled through portions of Vermont, New York, Pennsylvania, Ohio, and Indiana, preaching nearlv every day as he went. The longest stay at any one place was in central Pennsylvania, where quite a revival followed his labors. In other places some good results were manifest. Upon his return, Mr. Colby commenced preaching, almost daih", in the vicinity of his father's residence, A precious and powerful revival soon commenced and spread through most of the adjoining towns. One re- sult of this revival was that two small churches in the town were induced to unite in a single and more effi- cient organization. A large number in Sutton, Lyndon, Burke, Wheelock, and other places were baptized. These labors lasted about six months ; when he went 12 JOHN COLBY. to Sandwich, N. H., where near/y a hundred were con- verted, and baptized by himself and others. The ensu- ing four months were mostly spent in Tamworth, Eaton, Sandwich, Lisbon, Centre Harbor, Meredith and Moul- tonborough. In all of these places more or less of revi- val was enjoyed, and many were baptized. The re- formation was especially powerful in Meredith, and Ea- ton. In November, he went to Montville, Maine, where an almost astonishing revival very soon commenced. Before February, he himself had baptized eighty-eight of the conv'erts. Returning home, he endeavored to persuade the peo- ple of Sutton to build a meeting-house. Finding them re- luctant to the work, and having " something of property on hand," he concluded to build it himself. He ac- cordingly bought a site, contracted for the lumber, and engaged a workman to finish the outside by the first of June. Then leaving an appointment to preach in it the last sabbath of June, he started for Rhode Island. He did not, however, at this time, go farther than Provi- dence, and returned in a few days. The meeting-house was not entirely finished until about two years after it was commenced. At last, when it was completed, he says, "I have taken more satisfaction in seeing my property laid out in building a house to worship God in, than any old miser ever did in filling up bags with silver and gold." After visiting and preaching in a number of places in Vermont, New Hampshire and Maine, mostly where he had preached before, he again set out for Rhode Island. Tarrying two or three weeks in Boston, he arrived at Providence about the first of September. Thursday, SlOGltAPHY. 13 September 10th, he went to Burrillville, and preached in the evenino-. This was the beginning of a series ot" meetings in this and the adjacent towns, which continu- ed with but httle interruption, during the entire autumn and winter. A revival ahiiost immediately commenced , and progressed with astonishing rapidity and effecr. Card players abandoned then- practices and came and burned thek cards in the presence of the preacher, lov- ers of the ball-room became lovers of the christian as- sembly, and gi-ey-hahed captains and justices for the .tirst time acknowledoed their allegiance to God and tearfull}'" sought the great captain of salvation. As a result, a Freewill Baptist church was formed, Decem- ber 15th, 1812; being the fiist, and for a number of years the only one of the denomination in the State. Soon after this, Mr. Colby made a short tour into Connecticut, going as fir as Hartford. On his return, his money failed him, and at one toll-gate he gave the keeper his handkerchief, and at another, his h3^mn book. He remained in Rhode Island until the eiglith of March, preaching, as usual, several times a week ; though some of the time his health was so poor that he was compel- led to keep his bed a part of the day. At one time, death seemed so near that he chose a preacher, text, etc., for his funeral ; and at one of the meetings prayed that some of the young men might be converted, to be- come his bearers if he should die. He says : " The Lord heard, and immediately answered the petition. Four young men were immediately converted to God." From this time his health almost continually declined, and yet he kept constantly visiting among the churches. Even when compelled to keep his bed a portion of tlie 2* 14 JOHN COLBY. day, he still persisted in traveling and preaching, at- tending " sometimes six, sometimes ten, and sometimes twelve meetings, in a week." Feeble as he was, he performed no less than seven journeys between Rhode Island and various portions of Vermont, New Hamp- shire and Maine, during the three years ending Decem- ber, 1815 ; and by his earnestness and fidelity an almost continuous revival was kept up in most of the places where he labored. In Rhode Island, the revival scarce- ly abated for three j^ears. During the summer of 1814, he made a short trip at sea, visiting and preaching on some of the islands at the east, on the coast of Maine. The effect upon his health was such, that he repeated the voyage in the autumn of the ensuing year, with even a better result than before. But still it was only transient. Consumption was fast hastening him to the grave. During the winter of 1815-16, the first edition of his autobiography was published — a book that, without literary pretension or merit, has passed through several editions, and been eagerly read by thousands. It is the only production that he ever published. The gi'eater portion of the following summer was spent at Eastport, Maine, and some of the small islands in the vicinity. Here another extensive revival was en- joyed which included among the converts some of the first men of the place for respectabilty and social standing. He organized a small church — the first of the denomin;ition in those parts. But even from this place he made a short visit to Rhode Island in the early part of the summer. As winter came on, his disease increased in violence, and he returned again to Rhode BIOGRAPHY. 15 Island. Consulting Dr. Gano, then the pastor of the first Baptist church in Providence, he resolved on spending the winter at the south. But before his pre- parations were completed, navigation, was obstructed, and he remained with Dr. Gano the most of the winter. In March, he went as far as New York, but growing worse, returned to Rhode Island, and eventually to his father's in Vermont. " The first week in June, 1817," he says, " it was evident I was failing faster than usual ; " and after enumerating a number of increasingly alarming symp- toms, adds, " nor do I believe 1 could have continued in the body four weeks longer and perhaps not one, had not the Lord appeared. His father, having attended" a quarterly meeting, spoke to him of the excellent sea- son there enjoyed, and mentioned the ministers who were in attendance. " They were," says the son, " men with whom I was well acquainted, men who had been made near to me. I passed the night in silent meditation, thinking over the goodness of God to me, etc. I also reflected how I had tried means (which I consid- er is every one's duty) to regain my health, by following the directions of one, and another, but that I had never followed the directions of the apostle James — ' Is any among you sick,' etc. My mind had been much exer- cised on this subject for some time, and now I resolved to put it into practice." He mentioned the matter to his father, who agi'eed to go and invite the attendance of the ministers he desired. " While he was preparing, the very ones I had selected came on purpose to pray for my life, as they informed me. This visit they agreed upon the day before at the quarterly meeting. 16 JOHN COLBY. They soon began to pray to the Lord, and his cars I l>eUev'e were open to theh prayers. I felt the power and the sphit of the Lord God upon me, and before they had done praying, every pain of body left me. I cannot say, as was said of one in Scripture, 'that he was whole from that hour,' but I believe I began to amend from that hour. It appeared to me that my dis- order was routed, my lungs in some measure relieved, that I breathed much easier, and that my cough began to abate. But as I had been a long time declining, I must reasonably expect to be a long time recovering." In Sept. he started for the south, and arrived at Nor- folk, Va., Oct. 31st. The ensuing sabbath he preach- ealth which would select so pious a man for its chief executive, would al- so be likely to observe the principles of righteousness and rehgion, in the management of its affairs — and thus receive the divine blessins^. On the sixth of June, he was present at Concord, New Hampshire, at the inauguration of Gov. Plummer. While here, he visited the State prison, and was deep- h"^ affected in beholding men suffering the penalties of their crimes. He also attended the session of the New Hampshire Yearly Meeting, which was held a few days later, at Andover. A short time after this, he v.^as preaching in Greenfield, New Hampshire, during a se- vere and long continued drouth. On one occasion he prayed earnestly in public, that God would send rain. The next day it rained, and this circumstance excited no little interest in the community. Many of the pec- »ft JOSEPH WHITE. pie were strongly inclined to what is now, perhaps, re- garded as ultra-calvinism, and became somewhat dis- turbed by the introduction of the doctrine of free grace, by a man whose prayers seemed to be so speedily and graciously answered. Even the minister thought it necessary to confront him. He commenced the attack by asking questions, giving no opportunity fijr ]Mr. White to reply, and ended by condemning him for not reply- ino;. Mr. White remarked that he thoucrht him much like the general ideas of his doctrine ; as by it sinners are told to repent, and then are told that they cannot re- pent, and next that they will be damned it they do not. He made a third visit to Rhode Island, toward the latter part of the summer, and remained there some two months. He states that during this time, he en- dured many severe temptations ; but these onh' caused him the more implicity to rely upon the divine assist- ance, and the cause still prospered in his hands. His labors had been so acceptable and useful to the churches in his native State, that there had lonsf been an anxious desire that he should S2:)end more time among them. Acceding for a time to this desire, he preached for some eighteen months in Standish, Raymond, Gor- ham, Otisfield, Windham, Hebron, Buckfield and oth- er adjacent towns. As almost eveiywherc else, where lie labored, he met with no inconsiderable success. The cause prospered and the cliurches were strength- ened. And yet, " there were, in tliose days," says the Rev. Joseph FuUonton, " as there have often been since, some self-confident, licady, high-minded, talka- tive, forward individuals, who professed to be friends of Christ, but were as ignorant of spiritual things as BIOGRAPHY, ii6 Nicodemus of the new birth, and as bhnd to a proper discernment of what related to the interests of truth as Bunyan's old Mrs. Bats-eyes." In a few instances, these occasioned some slight vexation and trouble. A little previous to the death of Colby, in 1817, Mr. White was urgently solicited by him to re-visit Rhode Island. Accordingly, in the spring of 1818, he return- ed to that State. Previously to this, however, he had been engaged in a quite extensive revival in the south- ern part of Parsonsfield, Maine. How long he remained in Rhode Island at this time, it is difficult to determine. It appears that during a laige part, if not nearly the whole, of tlie years 1819-20 he was in Maine; preaching in those places where he labored two years before, and also in Gra}'', Poland, New Gloucester, Minot, Danville, Buxton, Starks, Hartford and Sumner. But a very large portion of the remainder of the time, up to the latter part of 1826, was spent in Rhode Island. Dur- ing this period, lie made tliat his home and the center of his operations. He indeed made several brief visits to Maine and New Hampshire in the time ; and during one of them, in the spring of 1821, he was married to Catharine Lcavitt, of Standish. They had been mar- ried scarcely more than a year, when her health failed. He carried her back to her native place, where she died, December* 11, 1822. Her dceath was noticed by the Rhode Island Quarterly Meeting, and a tribute to her memory is left upon its records. She left a son four months old. Mr. White's domestic feelings were very strong, and die loss of his wife deeply affected him. *See the Religimis Informer for April, 1823. page 63. 3* SB6 JOSEPH WHITE. For some time he was oppressed with a feeling of ex- cessive lonchness. The following scraps from his pen, will give some idea of liis spirit and sympathies previous to this time. Under date of May 1, 1818, and when in Rhode Island, he says : " O Lord God, I could write bitter things against myself. O Lord, deliver me from sin, in all its detestable appearances, and save my soul from hell ! But if I should come short of thy glory at last, I ac- knowledge that thou art good and thy mercy endures forever. O that I could praise thee as I ought, and do some good in the world." August 13, of the same year, he writes : " I find some besetting sins, such as ' the lust of the flesh, the lust of the eye, and the pride of life,' which take great advantage of my soul. O that God, who called me from darkness into his marvellous light, to reveal his Son in me, would give me the vic- torjs or my poor soul must perish in the wreck caused by self and pride ! O thou holy and just and wise, make bare thy holv arm in my deliverance, and make way for my escape tor Christ's sake ! " In 1820, a second Freewill Baptist church was or- ganized in Rhode Island, at Greenville, in the town of Smithfield; and which prospered " under the cai-e" — as it was then phrased — of Mr. White, so that at the organization of the Rhode Island Quarterly Meeting in October, 1821, it numbered one hundred and forty-four members. Mr. White presided at the organization of the Quarterly Meeting ; and at that time assisted in the ordination of the first minister of the denomination that was ordained, as such, within the State. He was also present at eighteen of the first twenty-one quarterly BIOGRAPHY. S^ .sessions — at nine of which he presided. At its organ- ization, this body consisted of but three churches ; and at the end of this time, October, 1826, it contained ten. His name occurs upon ahnost every page of its pre- vious records, and in such connections as to evince that his fideht}^ and judicious zeal contributed not a httle to this early prosperity. In a time of apparent declension, we find him successfully encouraging the conference, by the earnest exhibition of his trust in " Christ as our only hope" — uTespective of appearances ; at another time, preventing the storm that for a moment threaten- ed to overwhelm the conference with the bitterness o\ personal difficulties ; at another — once and again — the chairman of a committee to settle a difficulty which threatened the existence of one of the churches ; at still another, the chairman of a committee to secure an act of incorporation from the legislature ; several times, giv- ing accounts of visits — sometimes to one of the distant churches in the interior of Connecticut, at one time to the Vermont Yearly Meeting, and at other times to other places ; and frequently, reporting revivals and additions to the churches under his charge. At one time he attended a Methodist camp meeting in Smithfield. As frequently happens upon such occa- sions, especially when the sympathies of the j^eople are not pretty thoroughly engaged b\^ the speaker or speak- ers, there was considerable chatting, and other marks of inattention, in the congi-egation. At a suitable time, Mr. White arose, standing in the midst of the people. All eyes were almost immediately turned toward him ; when he commenced an address which gradually ab- sorbed the attention of the crowd, until he seemed to Wi JOSEPH WHITE. sway his hearers at his will. Catching new inspiratioii from the now responding sympathies of the audience, he proceeded and delivered an appeal so forcible and at- fecting as completely to turn the tide of the meeting ; and for some minutes after he ceased and took his seat, an unbroken silence prevailed. Even now, the eyes of tlie elderly people, residing in that region, and wlio heard him then, will catch new fire, as the incident is recalled and related. Toward the close of his stay in Rhode Island, he commenced preaching against the use of spirituous li- quors, as a beverage ; and also against making and sell- ing them for that purpose. The temperance cause, as an organized element of reform, had then scarcely an ex- istence anywhere — much less in that vicinity. Church members, deacons, and even ministers, drank of the bewitching goblet, and it afforded an element of cheer at religious as well as social gatherings. So long as any one was not found in the gutter, or at least did not go reeling home, no one dreamed of admonishing hini. As might therefore be expected, Mr. White's position and sentiments excited no little stir. Opposition was awakened, and as usual in such cases support was withdrawn. And yet, while it appears that he acted with commendable circumspection and forljearance, he did not abandon his principles, nor hold them in abey- ance. Whenever he thought the occasion demanded it, he uttered them distinctly and decidedly. But still, so great was his personal popularity and influence, and his treatment of the subject so judicious, that where opposition was not prc^'cnted, it was in a great measure disarmed. BIOGRAPHY. Sf» A little previous to this, and in the spring of 1S24, he was married to Elizabeth Leavitt, a sister of his former wife. In June, 1S26, he attended the New Hampshire Yearly Meeting, and delivered a sermon which was afterwards published. It is the only one from his pen that ever found its way through the press, and perhaps the only one ever committed to writing. He was pres- ent at the August and October sessions of the Rhode Island Quarterl}^ Meeting, and preached upon each one of these occasions. The latter w'as the last time he ever attended a meeting of that body. For some time his health, and especiaU}^ his lungs, had been failing ; and he soon after removed to INIaine, and settled in his native town. For a time, life seemed to be held by a feeble tenure, and he was compelled to desist from his accustomed pulpit labors. His health, however, event- ually improved, so that he was able to resume prea:ch- ing. As usual, he did not confine his efforts exclusively to any one place ; but in " many places" was successful in promoting revivals and strengthening the churches. As an example of these labors, w^e quote from his account of a revival in which he was engaged at Portland, Maine, Under date of March 26, 1837, he says, alluding to the reports concerning the revival : " ' The one half has not been told !' It is said b}'' the judiciously pious, that there has not been so great an excitem.ent in this place for manj- years." And then, after describing an interesting bap- tismal scene, and apparently lest the genuineness of the work should be questioned, he adds : " A more sol- emn and interesting work is seldom known in an}'^ place. All appears solemnity and order," But though revivals still resulted from his preaching, 3^ J O S E P H W H I T E . and the churches continued to be strengthened by his labors, vet from this time we measurably lose sightof him among the people, and our attention is more Ij-cqucnt- ly directed to those more general and perhaps more con- spicuous relations, which he sustained to the denomina- tion at large. He attended most of the Quarterly and Yearly Meeting sessions, ordinations, and other general meetings, which were held in those parts, and very frequently was present at those which convened at a considerable distance ; and on all these occasions- a prominent if not a leading position was assigned him. He was moreover an active and efficient member of the second, sixth and seventh General Conferences of the denomination. At the first ol" these, in 1828, he was selected to preach a funeral sermon for the Rev. T. M. Jackson, a beloved minister who died a few months previous. He was also appointed to visit a class of In- dependent Methodists in New Jersey, who had proposed to unite with the denomination. Some six months after, he writes, in relation to this appointment : " Nothing, unless it bo the interposition oi" Providence, will prevent my accomplishing that tour. My intention is, to start some time in August next, and to visit Rhode Island, Connecticut, and New Jersey, attend the General Con- ference, (at Spafibrd, New York,) and then return home through Vermont." Providence, however, in the form of sickness, did prevent him from executing this design. Another went in his place, but nothing of anv importance resulted from the visit. About this time he removed to Gorham, and lived there, preaching with his accustomed ardor and faithful- ness, for some two or three vcars. He then moved back • BIOGRAPHY. 31 to Standish, where he lived during the remainder of his life. Toward tlie latter part of 1831, he was instru- mental in promoting an extensive reformation at Cape Elizabeth. Quite a number were baptized, and a church was organized. During the winter and spring, he was also successful in promoting revivals in sever- al other places. At the seventh General Conference, in 1833, he was appointed a member of the committee to examine, and revise if necessary, the manuscript Treatise on the Faith of the Freewill Baptists, preparative to its publi- cation. He met with the committee at Dover, New Hampshire, in the spring of the following year. After attending to his duties on this important committee, and preacMng a few times, he returned home with impaired health, and soon became quite sick. But in a few- weeks he recovered, so as during the summer to per- form such service as most men would now deem for- midable indeed. Among other tilings, he made an ex- tended tour east, and attended the sessions of no less than five different Quarterly Meetings, besides being present at the Penobscot Yearly INIeeting. As usual in his journeys, he preached not unfrequently by the wav. He continued to preach more or less for some two vears after this ; but consumption was preying upon his system, and gradually disabled him for constant service- But even when compelled at times to take his bed, the intervals were still employed in the loved work of his life. So lon session of the Quarterly Meeting to which he belonged. Conscious of the nature and tendency of his disease, he addressed a touching epistle to that body ; in which he expressed his conviction that his pubhc labors were ac- complished, and that he should not again meet with them in their quarterly sessions. After urging his breth- ren to great faithfulness in laboring for the world's con- version, he addressed himself to the unconverted. " It was once my delight to preach God's word to you and instruct you in the tilings of the kingdom. But those seasons are past ; yet I have a heart that feels for you on my sick bed. By night when 3'ou are wrapped in slumber, I think of you and say, O Lord, shall I preach to sinners no more ? Then I say, thy w^ill be done ! O send others that may win them and be more successful than ever I have been !" A while before his death, he wrote to a brother minis- ter : " The consolations of the gospel are as full, free and olorious to mv own soul, as I have ever described them to Others ; and could I be raised up to preach again, I would preach the same, for I entertain no doubt of its beins: the truth of God's word." In another letter, he says : " How often I go over our old field of labor, and in short all my life, and then think I shall enjoy these seasons no more. But bless God, O my soul, there are seasons more precious. When we shall meet in our tiither's house above, we shall hold converse forever, and not be confined to this slow and dull mode of com- munication. Two days before his decease, he said, " Infidelity has no light be3^ond the grave — I find sup- port in the christian rehgion — my soul rests in the bo- som of my God." With the same spirit, and the same BIOGRAPHY. ' 33 confidant joy in the divine blessing, he died May 17, 1837; leaving a widow and seven children. A pleasing incident, connected with his last days, is that his friends in Rhode Island, from whom he had been absent for upwards often ^^ears, sent him a small sum of money, to meet his necessities and in token of their fateful remembrance. Others also assisted him in a similar way. These favors were regarded as the bounties of a merciful and watchful Providence, and their reception deeply affected him with a sense of the divine goodness. He possessed a peculiarly happy temperament ; mak- mg many and strong friends, \vithout exciting bitter or personal enmity. There were but few who did not re- spect and love him, and those of his cotemporaries who have come down to our time uniformly speak of him with affectionate regai'd. One of them, a gre^'-haired father in Israel and in the ministr}', says: "He was an able preacher, and a man of a most excellent and heav- enly spirit ! " Besides his early devotion to the tem- perance cause, he was an ardent friend of reform gener- ally ; and as different questions of progress and religious development came up in the denomination, few inves- tigated their claims with more readiness and candor, or supported their just demands with more judicious earnestness. * In the pulpit, he was earnest and persuasive ; inform • ing the judgment and winning the heart — holding if not arresting attention amid the details of argument, and seldom if ever closing without a searching appeal in be- half of personal and practical religion. In the compari- son, Colby was perhaps regarded with the most vener- 4 S4 JOSEPH WHITE. ation, White with the most affection ; Colby was the greater revivaUst, White the better pastor; the former, the more stirring and startHng in his appeals, the latter, the more winnin<^ and instructive — neither dealt in fire and fury, or sought the assistance of artificial devices to produce effect; and both were eminently fitted for the positions they respectively occupied. The sermon which follows is the one preached at the New Hamp- shire Yearly Meeting. In relation to it, jNIr. White says : "When the discourse was dehvered, the author had not the least idea of its ever appearing before the pub- lic, through the medium of the press. But after much solicitation by several persons, and many good reasons assigned in their requests for its publication, he conclu- ded to submit to the judgment of his brethren and write it. He has taken care to arrange all the leading ideas, and indeed the whole discourse, in the same order in which it "was delivered; and as near verbatim as his memory enabled him. It is presumed, in this respect, it is very correct. It is therefore submitted to the can- did for their examination. If this discourse should be a means, in the hand of God, of awakening careless sinners, or of assisting inquiring souls in finding the way to Christ; if it should jirove a comfort to saints on theu" pilgrimage, and especially the aged and infirm, who cannot attend on religious services, the author's design will be accomplished. He, therefore, dedicates it to the church, and to the world, most fervently praying that God's blessing may accopcipany it to tlie good of thousands, even when the author shall slumber in the silent grave." S E E M O N . THE SIGNS OF THE TIMES. BY JOSEPH WHITE. Ye hypocrites, ye can discern the face of the sky and of the earth ; but how is it that ye do not discern this time ? — Luke 12 : 56. This passage of scripture was spoken by our Lord to a multitude of the Jews, that were gathered about him. In discoursing from this subject, I shall notice a few things that naturally grow out of the text. First, The wisdom of man in his observations upon the face of the sky and the earth. Secondly, Of this time, and how it may be discerned. Thirdly, Why they should be considered hypocrites', and the curse against such. Fourthly, The way that leads from the curse, and the blessings resulting from walking therein. Our Savior had been giving much profitable instruc- tion, in this chapter, to his disciples and those that at- tended his ministr3> But our text was spoken to con- found the unbelieving scribes andpharisees. 1. The ivisdom that is discernible iti man, in beholding the signs of the times, and the changes of the seasons. Be- hold the philosopher in his researches after wisdom and knowledge ; behold the man of the world in all his pur- suits after riches and honor — how careful to watch 36 J O S E P H W II 1 T E . every opportunity to gain his object. What profound wisdom and skill is discernible in the intelligent part of God's creation. Let us also survey the husbandman in making his observations on the face of the sky, and on the earth, the clouds and the winds, and who pre- dicts changes in the weather and seasons. All these clearly demonstrate the noble powers and faculties of the rational soul. Here we clearly behold that man is capable of thinking and comprehending, judging and gathering much instruction from things that are seen — in these, saith an inspired apostle, are clearly seen his eternal power and Godhead — so man is with- out excuse. When you tell him of amassing wealth, of rising to honor and preferment, or of enjoying pleasure, how readily he understands 3'Ou; try to deceive him in trade, how quick he will detect you. It is plain that man is not left in darkness, but that God has enlightened him, and the inspiration of the Al- mighty hath given him understanding. All these facts are too plainly seen to be denied. Why then should man be so deaf, when we tell him of heavenly things ! when we inform him that he has a soul to save or lose, a heaven to gain, a hell to shun; and this gospel day the only time in which to do this great work ! Further, tell him that there is a happi- ness in religion, which the world cannot give nor take away, speak to him cfi' heavenly riches, more precious than gold or the richest jewels, crowns of glory, and fields of paradise — he regards it with indifference, or treats it with contempt. 2. This t'lm",, etc. Our Lord has here proposed a (question — that while such skill and wisdom are possess-^ S E S. M ON. 37 cd by man, why he could not discover this time ? ' The <{uestion next arises, what time is this, here alluded tot I answer, the gospel dispensation with all the glories attending it ; that era when hte and immortahty were brought to Ught to the perishing sons of Adam; when the angels proclaim xl peace on eaith and good will to men. Now the field enlarges before me, and I must pass by many things that strike my mind. Let our thoughts fly back to creation. Go 1 formed all things by the word of his power, and man of the dust of the earth. God. gave him a law just suited to his capacity. This law he transaressed and fell under the curse, " Thou shalt surely die." Here, Adam and all his pos- terity were involved in that thraldom, from which no one but the Son of God could redeem them, or open a door of hope to them. Here then, we see a propriety'- in the gospel dispensation. As far as man is involved in the transgression of the first Adam, in a passive state, so far is he restored, passively, in the second Adam. Now some are ready to say, we shall all be saved let us do as we will, t am aware of this false doctrine, and shall now attend to it. Hearken for a moment. We had not an existence but in the loins of Adam when he sinned. Therefore, we were passive in the transgression, and in all the de- pravities of human nature ; so in that state we may re- ceive, passiveh^, the righteousness of the second Adam. This secures the happy state of all infants. Although they must die, yet Christ is the resurrection from the grave. But as man was not made to glorify God in a passive manner, he is brought into a state of action — a law is given him, and he is made accountable for his 4* 38 J O S E P II W II I T lo - conduct. Here that false doctrine, held by the Univer' salists, "that all men must be happy because Christ has died," is plainly confuted. I ask, does the sin of the first Adam have influence on man so far, that he is obliged to act in sin, and that he can charge the offence on our first parent, that he from thence can claim, on that account, the righteousness of the second ? I answer, no ! nor does any mm believe such false doctrine, while the light of grace shines into his understanding, or the day of his probation lasts. O, ye liars, swearers, thieves, adulterers and murderers, how will you answer these things to your holy Judge ! There you cannot plead your innocence, for you have been the perpetrators of your own crimes, with your own consent, and the voli- tion of your own wills. You may now think I have digressed Irom my subject, but I have the whole gospel field before me. But now 1 will attend to the subject in particular. This day or time, was that time to which all the holy prophets had been pointing through the range of past time. This was a time remarkable for the miracles wrought. The infidel and scoffer are ready to ask, why miracles are not wrought in the present day? I answer, because they are not needed. Each dispensa- tion has been introduced with its signs. The law of Moses was given on Mount Sinai, v/ith thunders, light- nings, smoke, clouds and eartlujuakes. This, with the miraculous deliverance from the hand of Pharaoh, and passage through the Red Sea and wilderness, the cross- ins: of Jordan, and their entrance on the borders of the promised land, or Canaan of rest, proved to the He- brews, that the dispensation was from above, and that SERMON. 39- God was conversant with men. The gospel has its miracles. His star appeared in the east — the astrono- mers, or wise men, came to w^orship Him that was born king of the Jews. This, together with the opening of blind eyes, unstopping deaf ears, healing the sick, cleansing the lepers, raising the dead, and casting out devils, proves his ministry to be from above, and his mission divine. But the unbelieving still question his authority, and say, he does these things by the power of Beelzebub, the prince of devils ; to wdiom he answers, "If I by Beelzebub cast out devils, by whom do your sons cast them out? therefore they shall be your judges." That is to say, how^ can I delegate your sons, my disci- ples, who are but men, to cast out those wicked spirits. Here the argument is at an end. " But," he says, "If I with the finger of God cast oiit devils, no doubt the kingdom of God is come upon ^'ou." All these witness- es put together, leave no room ibr doubt in our minds : for it will readily be acknowledged, that he came not to save life temporally; as Lazarus w-hom he raised, is dead. It is evident that his great design was the salva- tion of the soul. Then these wonders W'ere wrought as proof of his divinity, and that he might condemn them that are so stubborn as to reject all these evidences of divine truth. When a sufficient number of witnesses have testified in any case, no more are needed ; there- fore, more are not needed now, as the fact is clearlv proved. By all the foregoing, does it not apj)ear easy to dis- cern this time? — w-hen all the ancient prophecies were centered in him, and all the glory of a king was appar- ent ; widi mighty signs, gi'eatcr than that dispensation. 40 J O S K P U W II I T E . under which the Jews wore then holden, could afford. Well might it be said, " How is it that ye do not discern this time?" that is, what but wilful ignorance can hin- der you ? 3. Why they should be considered hypocrites, etc. This candid conin-enjation would not be wilhng to be consid- ered hypocritical; they would rather be inclined to charge it upon professors of religion, who do not live ac- cording to their profession. This is true, so far as it goes ; but it may come nearer home than many are apt to think. While we trace the foregoing propositions, it is easy to discover where all men stand, that are blest with a gospel day, and gospel privileges. While they look upon the heavens, these declare God's glor}^ the firmament shews his handiwork, day unto day uttereth speech, and night unto night sheweth knowledge of him. This hieroglyphical language out-argues the infidel scof- fer, and confounds the false philosopher. Now the deist enters for his portion. He drops the Bible, and will tell us that "reason teaches him that there is a God, and that he is good," etc. But reason and ex- perience teach me more than this, without the Bible ; and my reasoning is as good as tlicirs. I grant all they profess in this respect, and if God be good and holy, reason teaches me that man is unholy, his conduct proves it daily, and that he has gone far from a holy God. This leads us reasonably to suppose that there must be a mediator between a holy God and unholy mar. This, reason has no ground to deny, and experience proclaims it aloud. And this they cannot deny, because our authority on every subject is as good as theirs. SERMON. 41 They hold to reason, and so do we. The foregoing conclusion, that there is need of a mediator, brings us to the word of God, the Bible. What is a hypocrite? Answer, a dissembler in mor- ality or religion. Here it may be chargeable on all un- believers, in a greater or less degree. One who acts contrary to what he is convinced is right, is a dissem- bler. Observe here ; the Jews that were charged with this offence by our Lord, were so considered, because they were correct in other things, just as you are, but would not receive the best of evidence, on the most important of all subjects, religioii. Just so it may be said of 5'Ou, while the gospel of the gi-ace of God is preached to you, with all its divine evidences. And above all the rest, this special evidence, " Behold, 1 stand at the door and knock; if any man hear my voice and open the door, I will come in and sup with him, and he w^ith me." Now it is impossible for any of us to keep out this evidence, although we can keep out this heavenly personage ; but the sound irresistibly comes to us. This is the light that shines in a dark place. Now then we are highly favored of God, and that above the ancients, for we are instructed in all the blessings that were spread before them in a way of mercy, and likewise we have the striking instances of God's fearful judgments, that fell on the wicked and rebellious h^^pocrites. And this is not all, for we can read what has passed in ages since, and have also the experience of the presenc time, in which God's law is written on the fleshly tables of our hearts. Now to hide yourselves, as with a fig leaf covering, t'ome of you are ready to say, "I believe God knows all 42 JOSEPHWHITE. things, and therefore, he perfectly comprehends who will be saved, and who damned, and as he has known, so it will be ; we cannot alter for the better nor worse," etc. Another is saying within himself, " I do not be- lieve that doctrine — that is fatality, and charQ;es sin on the Almighty ; for if he, by an irrevocable decree, has destined some to everlasting life, without any foresight of faith, good works, or any act performed by the crea- ture, and, without any real offer to others, has been pleased to pass by them, and ordain them to wrath and dishonor, for the praise of his vindictive justice; if this be the case, all sin, aod a loss of a great part of the hu- man family, must be chargeable on him ; therefore I cannot believe this, for I believe God is good and never made any man to be damned, but will save all." Here then, we have the sum of these conclusions. The first we deem inconsistent, and the second entirely false. To the first, I answer, that the proposition is cor- rect, that God is infinite in wisdom, power and holi- ness, and every perf(3Ction. Here let us be candid, for the next step is the dangerous place where so many miss their way. Here then the apostacy of man began ; I mean this arguing, " doth not God know this and that," etc. This is the foundationof the devil's doctrine, and from this hj^pothesis almost every false opinion is raised. But Abraham, instead of making any system, believed God, bowed to receive his word in all things, even to the offering up of his son. H^re we should cease to plan for ourselves in decrees and determinations, and embrace the whole gospsl plan. " God designs the destruction of none." " God so loved the world that he gave his only begotten Son, that whosoever believeth SERMON. 43 in him, should not perish, but have eternal life." Now a free gift does not argue that God forced his Son on the world, or any p5rt of it, but freely offers him to all; and furthermore, it is as evident that God does not will the destruction of any one. This is clear from two Scriptures; the first, "Lo I come to do thy will, O God;" — the next, when he wept over Jerusalem, say- ing, " How often would I have gathered thy children together, as a hen gathereth her brood under her wings, but ye would not." Let God be believed, if ever\' man is found a liar. Here then, ye fatalists, I leave vou to prove your own fatality, and make out the aro.oui;it, for you must answer it for 3'ourselves ; but sec that you do not seal your own fate. To the second, I turn my attention. You then, it seems, do not believe in fate, but that all shall eventual- ly be saved. If this be true, and none can be lost, it is as fatal as tlie other, and 3-ou cannot deny it. As to vour opinion that you do not charge sin on the Al- mighty, 5'ou say the Lord has all power and will make all men right, let them do as they will. I should be ashamed to make such a statement in the present state of things, for according to your own doctrine, he must be the author of all sin, for he has the work to do, and all power is his. Why, then, is it not done here ? Whv not still all commotions ; put an end to discord and strife, war and bloodshed; since he has it to do? If lliis is not charging much sin on the Almighty, I cannot tell where to place it. You will think this is saying top much, but if 3'our doctrine be true, I am as sure of heav- en as you are, for I am a brother in the great family of man. < 1 JOSEPH WHITE. But I do not believe this, neither do you ; it is full of absurdity. These two classes then, together with the rough opposer and vain trifler, lead me to the conclusion which I draw, that men are hypocrites. I have traced them to the dying pillow, and there seen the whole amount. There the vain and trilling are brouofht low — the viol's enchantinof sound is not desired ;• the next party, with the youth, is not whispered in the house of death ; the cournge of the rough opposer ceases, and false doctrine does not dare to enter. Here, then, the hypocrisy is detected, and the dying confession of thousands brings it to light. Again, cast your eyes abroad in the world, and ex- amine all the doctrines embraced by men, and all the different worships, which lead so many to the conclu- sion, as they say, that all religion is vain. But how different with me ; it rather leads me to the conclusion that all men are enlightened according to God's word ; that the true light that lighteth every man, has shined into their hearts. For why would any man be hasten- ing to a shelter in a clear day? and from a storm, when no cloud is to be seen? Or why would the opposer tight that which never opposed him? You may think of such as you please. These I call convicts : that is, they are like those to whom Stephen preached ; they have been cut to the heart, therefore they gnash with their teeth. The gospel power oppo- ses them, and they are ncrt ready to fall in with it; and, therefore, they fall out with that, instead of falling out with themselves and with sin. In all these things men have dissembled in one wa}"" or another; for the light has shined so clear, that they have no cloak for theii S E R M O X . 45 sin; but the awful curse of a just and holy God awaits them. O, may they repent and turn to God ! 4. The ivay tliat leads from the curse, etc. There re- mains now no alternative but humbly to submit to Christ — to experience repentance, embrace faith in a crucified Redeemer, and humbly walk with God on earth. For Christ saith, "Excejjt ye repent, ye shall all likewise perish ;" and "Except a man be born again, he cannot see the kingdom of God." Repent- ance is a loathins: and leavinii; of sin and turninof to God with the whole heart. Although morality may be sub- stituted by some, yet it is a couch too short for a man to stretch himself upon, and a covering too narrow for a man to cover himself withal ; for, go to the perfection of this boasted plan, what do we more than we would wish others to do for us '? If we are strictly honest in all our dealings, we wish, from others the same in re- turn. Yea, go farther, wipe the falling tear from the face of the afflicted widow and orphan, by extending to them the kind hand of charity and supplying all their needs, or tiiking them to our o\\"n homes ; go visit the sick, and minister unto them, and close the eyes of the dying; and when we have done all this, what have we done more than we may want ourselves, or our children after us? These acts of kindness, create that friend- ship and brotherly affection, which intelligent and social beings should feel one towards another; they belong to this life, il'we were never to look beyond the grave. But God who is infinite in wisdom, and perfectly knows what man needs, has said by his Son, " 1 am the way, the truth and the life." Again, "No man cometh to the Father, but by mc." 5 46 J O S E P 11 W H I T E . Then Christ is the way to God ; no other can be found, and it remains for us to repent or perish, to be- Ueve or be dannied. There is no other escape for the sinner. Christ is the onl}^ hiding place from the im- pending storm, that will be poured upon hypocrites and unbehevers, who have their portion together in that lake which burns with fire and brimstone, which is the sec- ond death. Here, then, you may hold and argue your beloved doctrines, and ask questions to confound some who profess religion, and out-argue others ; but see well to it, that 3'ou do not confound yourselves — especially as each must answer for himself, for his favorite doc- trine before his righteous Judge; for there, be assured, every doctrine will stand or fall. This reminds me of an account that I have read of a boasted infidel. While the physician was at his house attending upon his daughter, who was near her end, he took him into his study and showed him his writings, and boasted of" his works on infideht}". Suddenl}' they were summoned to the room of the dying daughter! As the father entered, she stretched out her hand to him, and said, "I am dying, shall I now believe what you have taught me, or what my mother has taught me?" (Her mother was a Christian.) He exclaimed, "O, believe what yom- mother has told 3'ou." Ah! friends, this is the whole amount of false doctrines, when j^ou have to face death and appear at the final judgment. O, my soul, what a solemnit}' comes over me, while in my mind, 1 view the painted hypocrite standing be- fore his liol}^ Judge. All his doctrines forsake him ; he dares plead none of them there ; his hope fails him, and there is no escape from the wrath to come ! Bear with SERMON. 47 mc, if I deal plainly with 3'ou. For these seventeen years I have believed this doctrine, that sinners must be born again, or be lost forever. O you that make a mock of sin, take a walk down to the garden of Gethsem- ane ; there behold the Savior sweating great drops of blood falling down to the ground. This passage teach- es me more of the soul-damning nature of sin, than al- most all other passages put together. Here, poor soul, behold vour dear Redeemer, bathed in sweat and blood for you ! Say, when you behold this scene, can you think that sin is of so httle consequence as manj^ would have us believe? Can you, that are young, be delight- ed with the viol's enchanting sound, while 5^ou are thus in the garden, and his groans are reverberating in your ears ; or while 3-ou hear him saying, " My soul is ex- ceeding sorrowful, even unto death." I answer, no ! nor could the swearer here utter his profanity, nor those that hold false doctrine, look Him in the face. O, my God, that sinners might see their danger, and fly to him ! for here alone is peace and pardon. But if this is not enough, let us go a little farther^ See him forsaken of his disciples, and brought to Pilate's bar ! Observe his meekness ! — behold him crowned N^-ith thorns, smitten and spit upon ! From thence fol^ k»w hun to Calvar}^, bearing his own cross! Here the tremendous scene takes place. The sun is veiled in darkness — the earth quakes— ->lie bows his head, and yields up the ghost, saj'ing, " It is finished." Dr. Watts beautifully observes, " 'T were you my sins, my cruel sins, His chief tormenters were ; Each of my crimes became a nail, And unbelief the spear." ■48 JOSEPH WHITE. If sin was thus odious to God, in that he lays all this upon liis beloved Son to open a way of salvation, can it be of so little consequence, that God regards it not ? No ! he is strict to mark iniquity, and justly rewards the evil doer. Then let the sinner make his escape to the atoning blood of Christ. Hert^ is peace like a river, and righteousness like the waves of the sea. Here is peace in life and in death. Not, as some conclude, that religion is a gloomy subject. Hear the apostle upon this pointy " Godliness is profitable unto all things, hav- ing promise of the life that now is and of that which is to come." Here then are some of the blessings attend- ing this way of escape from the curse ol" Iwpocris}'. Here we come into union with God, and communion with the Most High. To all such as have thus received Christ, it shall be said in the day of decision, " Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world." Suffer a word of exhortation. O, 3'e aged, with the tenderest spmpathy, shall I direct a word to you ? Your days are almost past, your glass is almost run. Now in the last glimmering of life, shall I invite vou to Christ ? He waits to receive your returniug souls ! O, will any of you neglect the passing moment ? It may soon be forever too late ! O, accept the offer, and be forever blest. But if you refuse, shall I be permit- ted to invite your dear children, who are now in the bloom of life, and are melted into tenderness under the word of God ; as you were when ^'^oung, and are put- ting it off in the same manner as you did? "Ye do always resist the Holy Ghost; as your fathers did, so do ye." Blooming youth, hearken to the voice of a SERMON. 49 Stranger ? " Remember your Creator in the days oi" your youth." Young men, who are looking down with contempt upon rehgion, 3'ou have perhaps never thought of the choice of Moses ! who, when he was of age, "refused to be called the son of Pharaoh's dau2:hter: choosing rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin for a season ; esteeming the reproacli of Christ greater riches than the treasures of Egypt, for he had respect unto the rec- ompense of the reward." Ho parted with more tlian all of 5'ou possess. He was introduced to the throne and ro3'al family — from this he condescended to come down and take his place among the Hebrews, who were then in the most abject slavery and cruel bondage. Here was fortitude indeed ; but he made the right cal- culation, that is, that the pleasures of sin could be en- joyed but for a season. But, glorious thought, lie had respect unto the recompense of the reward ; esteeming the ver}" reproaches of Christ greater riches than all the treasures of Eg\"pt. O, is there any among you that will imitate his example ? I well know the way you take ; but by the grace of God I trust, that I chose Christ before my twentieth year, and I have never seen cause to turn back, but renew my choice to-day to be for Christ. Are there any of you that arc ready to come down to the people of God, and have the great reward ! " Ye dear young men to ruin bound Amid the gospel's joyful sound ;" Why will you perish, while Christ is at your door '( How awful to perish from such a gospel land a? this ! O then, return, before it is forever too late. 50 JO S EPH WH I T E. Young ladies, I turn to you ; are you resolved to per- ish too ? Is there one here, like young Rebeka,h, that will be a bride for our spiritual Isaac ? Eliezcr, the servant of Abraham, laid his hand under his mas- ter's thigh, and took the most solemn oath that a Hebrew could take. He ^Yent to accomphsh his mission, and to prove to the damsel the riches of his master. He presents the jewelry and apparel, which convinced her that the offer could be from no mean personage. She accepted it, and went with the servant. In like manner, the messenger of the everlasting gospel comes with all its riches and glory, and presents them to a perishing world ! The servants of Christ are like the camels of Arabia ; wdiich, while ladened with jewels and spices, feed on shrubs and bushes. O, ye blooming damsels, methinks 3'ou are almost persuaded, but still refusing. " She bolts the door against him, and bids the Lord depart ; She will not serve his lionor, nor let him have her heart ; But Jesus loves the sinner, and will not leave the door: And cries, O vrrctched creature, reject my grace no more." Now is the time, while he is w^aiting. How many times you have been afraid the day of grace would be over ; and on the other hand, afraid of the world and its frowns. Here you stand halting between two opin- ions. I know that you now have an offer of eternal life in the gospel, for God has sent me with his message, and many of you feel the witness in your own breasts, and if you persist in refusing, at last you will know that you have had a call to-day. Then, in his name, I ask, if you will deal kindly and truly with my master, tell me ; and if not, tell me, that I may turn to the right SERMON. 51 hand or to the left ? Is there one Rebekah that will go with the man Christ Jesus ? Say, are there not a num- ber of 3^ou that are almost persuaded ? I would that you were altogether. " Come in this moment at his call, And live to him who died for all." Precious souls, how can I leave you in this deplo- rable situation — strangers to God. " O that my head were waters, and mine e^-es a fountain of tears, that I could weep day and night for the slain of the daugh- ters of mv people." O parents, help me in this glori- ous work ■? You that have found Christ to be precious, I trust, are praying that 3'our children may share in the same blessing. The ver}^ countenances of many in this congregation, tell me that they would gladly em- brace religion, if others would go with them. But if you so far discover the need of Christ, then go without delav, and not tarry so much as ten da3's ; although the world, like the parents of Rebekah, will entice you. O, come without delay, and be forever blessed. Those of \-ou that have pra^'ing parents, are highly favored. I can well remember that when I was but thirteen or fourteen years old, how often I have gone to some lone- ly place to pray to God. There was no one to help my troubled soul. I have thought that if there had been any one to give me a word of encouragement, I should then have openly embraced religion ; and it may be so with some of 3'ou ; if so, 1 know how to pit\'you. And, moreover, if any of 5-ou are deeply distressed for sin, I have been there ; and if there be others that have despairing thoughts, my poor soul has tra^'eled there be- 52 JOSEPH WHITE. fore you. If there be some of you that go farther, and under a sense of your lost condition, wish that j^ou had never been born, or died when young, this poor dust has thought the same. But when I found the pearl of great price, or a hope in Christ, I could bless God, that I was born to be born again, and that I was created to enjoy communion with him. Let us pause for a moment, and admit that religion is as gloomy as imagination can suggest, and that tears and trouble attend those who profess it all the way to the grave ; and after death, they shall possess a heaven of everlasting delight, an eternal weight of glory. And, on the other hand, that there is no trouble to the wicked, but one continued path, strewed with delightful flowers ; yea, that they could even forget that they must die, and never have those tormenting pangs which that awful thought produces, and spend their days in perpetual pleasure, and in all the fond delights of this life ; but have no hope beyond the gi-ave. Now carefulty attend to both, and make the wdse choice that JNIar}" did, to choose that good part that never shall be taken from 3'ou. This good part caused Mary to come down to the feet of Jesus, and wash them with her tears, and wipe them with the hairs of her head. Our Savior hath said, that wlierevcr the gospel of the kingdom shall be preached, this that she hath done shall be told for a memorial of her. O, ye blooming youth, imitate those virtues that God approves ; let those delicate hands, that are preparing needless or- naments to make you appear gay in the e^^es of others, be employed in preparing garments to cover the naked, or to relieve the widow, the fatherless and the afflicted. These deeds of charity would be had in remembrance SERMON". 53 before God ; they would live when all these vanities with which 3-0U are now adorned, shall fail ; 3'ca, they would sweeten a dying moment. Young men, " Wherefore do you spend 3'our money for that which is not bread, and your labor for that which satisfieth not ? Hearken diligently unto me and eat ye that which is good, and let 3-our soul delight it- self in fatness." Thus, instead of spending 3'our time and money foolishly, you could provide bread for the hungiy and garments for the destitute, and wipe the falling tear from the face of the distressed and afflicted. Then would your lioht break forth in obscurity, and 3'our darkness be as the noonday. O, that 3^ou ma3" all come to a bleeding Savior and find eternal rest. To my brethren : many are 3'our trials, and it is said of the righteous, " Many are their afflictions, but the Lord delivereth them out of them all." And 3'ou need not fear as long as that scripture remains good, " As thy day is so shall th3^ strength be." But some think their trials are greater than others; if this be true, they have strength accordingh^, if they but trust in liim who has promised strength. Then lean on the everlasting arm of Jehovah, and thou shalt be safe. Another is ready to think, if I had a gift like others, or like a minister, then I should live in religion. But here is a mistake, for one that has a m-eat "ift, has fjreat trials equal to his da3' ; comparable to a ship that car- ries much sail, she needs much ballast. To this agree the words of St. Paul; " Lest I should be exalted above measure through the ; bundance of revelations, there was given to me a thorn in the flesh, the messenger of satan to buffet me." This, m3' brethren in the ministry 64 JOSEPH WHITE. well know ; but do not be discouraged, God will give us the victoiy ; for the greater the trial, if" faithfully endured, so much greater will be the reward. As a proof of this, let us notice a few of the ancients. Abel, of whom God speaks after his death ; Enoch, • who walked three hundred j^ears with him ; Noah, also ; and Abraham, who had a trial indeed. But O, that word, " Now I know that thou art faithful, in that thou hast not withholden thy son, thine only son from me." How small did the trials of that patriarch then appear. Ah ! methinks they were lost in the visions of God. So, my brethren, at the end of every trial, there is some sweet word of God's promise to make us forget our toils and sing for joy. O, my aged brethren in the ministry,* be faithful a little longer ! the war will soon be at an end, and your trials will be over. And to jou that are younger ; the journey is but short. Trials await you, and you now sow in tears ; but if faithful until death, j'ou shall come again rejoicing, bringing your sheaves with you. To those, that have backslidden, return and do the first works, lest the candlestick be removed out of its place, except you repent. But there is an inquiry in the minds of some, if a man has been once truly converted to God, will he ever be lost ? or if he fails somewhat, wdll not God bring him back again and eventually save him '? I will add another to this, and then answer them both. Do you suppose God will damn any one although they live in sin ; will he not eventually save them ? These *As the sermon was delivered at a Yearly Meeting, quite a num^ ber of n^inisters were present. SERMON. 55 queries both argue dishonesty to me. It is as much as to say, may I not live in sin, and go to heaven too ? may I not steal, and yet be an honest man ? may I not lie, and yet be a man of truth? This is but caviling, at best, and God will deal with such. Let the wanderer return, and the sinner repent. O, m}^ brethren, be faithful until death, and you shall have a crow^n of life. There I hope to see j^ou, and eternally enjoy your company in the fields of paradise above. To sinners, one and all, I say repent and beheve the gospel, while it is offered. To wanderers, I say re- turn, lest like Judas you be tempted to hang yourselves, when 3^ou see what you have done. Before the door of mercy is closed, take words and return to God, and take up the stumbling block out of the way of others, that God may pardon your sins and receive you again into his fold and among his people. To the lukewarm, I say, bestir 5'ourselves, lest he spue^^ou out of his mouth. Arise and shine for your light is come, and the glory of God has risen upon you. O may you arise into the life of God ? May we all so live as to meet in a better world than this, w^here, with all the redeemed, we shall adore God and the Lamb forever and ever? Amen. JOSIAH GRAVES. Mr. Graves was the son of a respectable clerg}'- man, and was born at Middletown, Connecticut, Sep- tember 27, 1775. It is said that he possessed a natu- rally sweet and amiable temper, a clear and lively imagination, and was more than usually thoughtful concerning rehgious things, and less inclined toward the ordinary amusements and pleasures of the world. And j-et he did not become a Christian without a pro- tracted struggle against deep and pungent religious conviction. His conversion occurred in the spring of 1794, when he was nearly nineteen years old. Quite a serious dif- ficulty now arose. He was con\inced of the propriety of Baptist sentiments, against M'hich his relatives and friends were bitterly prejudiced ; and who therefore vio- lently opposed his uniting with that denomination. And besides, there was not a Baptist church in the town. At length, however, he broke over these obstacles, and united with die first Baptist church in the city of Hai't- Ibrd. This was in ISOO. Four years afterward a Baptist church was formod in his own vicinity, and he became one of its members. It is not known precisel}' when, or under what cir- cumstances, he commenced preaching ; though it must have been prett}^ soon after the organization of the last mentioned church. He was ordained October 31,1811. It seems that he sustained a good character for ability and Christian inteirritv ; for he had so much honor in BIOGRAPHY. 57 his own county, that he soon after became the pastor of the church to which he belonged. This relation was pleasantly and honorably sustained for nearly ten years. He was unwearied in his exertions to promote the pros- perity of the church, and had the satisfaction of per- ceiving that he did not labor in vain. Besides his ministrations to his own people, he often traveled a con- siderable distance to preach in other places ; and it appears was quite extensively known and as generally respected and beloved. In 1821, he became convinced that the practice of restricted communion was unscriptural and erroneous, and boldly commenced advocating free communion wuth all acknowledged Christians. He also proclaim- ed free salvation. These were ne\v and strange doc- trines in that region, and in the estimation of most of his brethren were very grievous heresies. It is not sur- prising therefore, that considerable excitement was oc- casioned by his change of sentiments, and which re- sulted in his exclusion from the church on that account. But several of its members immediately seceded, and, with others, were organized by him into a church. Though at that time scarcely if at all aware of the existence of the Freewill Baptist denomination, yet they assumed the name of Freewill Baptists. Mr. Graves sa3's : " I do not recollect that I ever heard the name of Freewill Baptist mentioned, until I had been bearing down against what is termed uncon- ditional election and reprobation, after which a certain lady from Boston said, ' Sir, you are a Freewill Bap- tist.' Said I, I never saw one. ' Well,' said she, ' you preach like them.' Now sir, I believe that I never saw 6 58 J O S I A H G R A V E S . a Freewill Baptist, or read any of their writings, until a little number of about twelve persons put our lives in our hands, and came out, in 1821, and constituted the first Frfiewill Baptist church in Connecticut." Toward the close of the ftjllowing year, Mr. Graves received a visit from the lamented Marks, who was a nephew of Mrs. Graves. Mr. Marks remained with him a few da3-s, preached to his people, and intro- • luced among them the Rehgious Intbrmer, a Freewill Baptist periodical. INIr. Graves remarked that he had not before heard his own sentiments fully preached l:)y another; and both he a' id his church were highly pleased with what they learned of the denomination. They at once regarded themselves as identified with it, and became its zealous defenders. Through the Informer, and otherwise, they became known to the denomination ; and in June, 1 S24, they were visited by a couple of ministers from the Rhode Island Quarterly Meeting. The acquaintance was so mutuall}^ satisfac- toiy, that in October of the same year, ]Mr. Graves at- tended a session of that body, and his church became connected with it. Notwithstanding the strong and decided opposition, very pleasing success attended his efforts. He says: '• The congregation is often larger than the meeting house will contain, and the attention seems to increase. Numbers, it is said, who have neglected the pubhc wor- ship of God ibr vears, now are eager to attend with both eyes and ears open." The number of his church l^ecame very considerably increased ; and through his instrumentality many in adjoining towns were induced lo avow the same sentiments. It is said, that in Salem, BIOGRAPHY. ^ Watcrbury and Colunjbia, a society was formed com- prising about one hundred members. But in the midst of this prosperity, Mr. Graves be- came strongly impressed that his earthly work was nearly finished. In the spring of 1825, and while in good health, he even "roundly asserted that he should not preach but a few times more." Whether this im- pression was or was not well founded, his prediction was verified. In July he was attacked with the spot- ted fever, which soon assumed a malignant character. Believing that the disease would prove i'atal, he called his familv around his bedside, and gave them such di- rections and instructions as were suited to the circum- stances. One of them said, " We hope you will recov- er!" "Ah," said he, "you cannot deceive me. The sentence is, *this year thou shalt die.'" His confi- dence in God was unshaken, and he was abundantly supported by the consolations of religion. At one time, he said: "God has been with me in six troubles, and now he is with me in seven." "The day before he died he made use of the following expressions in pra}-- er: 'Lord, now lettest thou thy servant depart in peace. t\)V mine eyes have seen of tliy salvation which thou hast prepared before the face of all people — a hght to lighten the gentiles, and the glory of thy people — to give light to ihem that sit in darkness and the region and shadow of death — to guide our feet in the way. of peace ! I have found that which kings and prophets waited for and desired, but died without the sight.'"' He died July 24, 1S25. His loss was deeply felt. He was a faithful, ardent, persevering and effective preacher. His was not -; GO JOSIAHGRAVES. polished nor a fiery eloquence; but his preaching was characterized by that plain and comparatively quiet earnestness, which produces conviction rather than ex- cites admiration. He fixed his mind closely and in- tensely upon his subject, and was therefore less solicit- ous of the gi-aces of manner and expression. Hence, his theme, instead of his power or manner, became the object of attention, and often of all engrossing interest. He was a man of the most unquestionable integrity. His life was almost a continued struggle against what was there and then tlie popular influence. Relatives, friends, and those over whom he had watched Avith a pastor's eye and whom he loved with a pastor's heart, united in the cry against him. In his own language, about the time of the union of his church with the Free- will Baptist denomination, there had been "a very heavy cannonading, and a constant fire from the small arms of the enem}'^ from different denominations." And yet, none of these things moved him from what he be* lieved to be right. That it was not a dogged obstinacy, is amply evinced by the circumstances iiqder which he embraced and supported Freewill Baptist sentiments, Nor was it on account of that peculiar and repulsive mental idiosyncracy, which causes sojne persons alwa3-s to be on the off side. For during his whole history his spirit and measures had a manifest tendency to allay opposition. About a year before his death, and not very long after the "heavy cannonading," he says: " The enemy have mostly ceased firing. There is none too much to keep us wide awake." Amiability, kind- liness, and fraternal sympathies, were prominent ele-: ments in his character. GEORGE LAMB. The righteous shall be in everlastino; remembrance. Not only heaven but earth shall be familiar with them, long after they have gone to their reward. But in many cases this familiarity will be with influences, rather than with personal peculiarities. The mighty impress of a righteous heroism will often be felt and prized, and even recognized, while from the absence of sufficient details of individual histor}", no adequate por- traiture of the hero is preserved. To a great extent this is true of the memor}' of George Lamb. One* who was intimate^' acquainted with him, and who for some time was a member of his family, says of him: " He was one of the most even-tempered and uniform men, in all his habits, I ever knew. He possessed a sound judgment, deep and unaffected piety, and great kindness of feeling. He was universally be- loved and esteemed, and his praise is in all the churcli- es where he labored." And such clear and definite impressions of character, and of influences which he origmated and directed, or at least assisted to set in mo- tion, seem to be daguerreotvped upon the recollection of all who knew him. But how, and by what particu- lar exhibitions of individual energy and fidelity, he se- cured this universal esteem and controlled these salutary influences, we have but too httle means of knowing. Pruf. J. J. Butkr. 62 G E O R G E L A M B . He left no journal, and came but slightly in contact with those whose history is circumstantially before the pub- lic. Nor does it appear that the scattered leaves ot personal recollections of his life were ever very assidu- ously collated. Hence the details of his history are far too meager. Mr. Lamb was born at Lincolnville, Maine, in 1788. It is said that he did not enjoy the advantages of an early education, but that he possessed a very inquisitive and well balanced mind, of more than ordinary power. It appears that by some means he succeeded in obtain- ing a very considerable degree of knowledge and intel- lectual cultivation, and that in after life he was pecu- liarly fehcitous in making a wise and effective use of whatever attainments he acquired. At the early age of fourteen, he gave satisfactory evidence of Christian character, was baptized, and united with the Freewill Baptist denomination. When about twenty-five j^ears old, he commenced preaching, in his native place, and with such manifest success that he was soon after or- dained. He then entered upon the life of an itinerant minister, and traveled to some extent in connection with an older brother, who was also a clergyman. Not long after this, an extensive revival attended his preaching on Parker's Island. Early in May, 1815, he went to Rhode Island, in company with Joseph White. Ht^re he met Colby, who soon after left, and was absent during the most of the ensuing summer and autumn. White not being then ordained, the caie and superintendance of the in- fant cause there devolved upon Mr. Lamb. So judi- cious was his managment, so elfective his preaching, BIOGRAPHY. 63 and so endearing his spirit, that the cause not only flour- ished, but he left an enduring and affectionate remem- brance of himself in the hearts of the people. Few ministers succeed in winning such a lasting regard in so brief a period. At the time of the "great gale," in September of" this year, he was present at Burrillville, together with Colby, White, Moses Cheney and John Buzzell, at what was called a quarterly meeting.* But it is to be remembered that at that time, the church at Burrillville was the only one represented, and was also the only one of the denomination in the State or vicin- ity. Hence, as the term is technically used in the de- nomination, it was not properly a Quarterly Meeting. The actual organization of a Quarterly Meeting in Rhode Island did not take place until six j^ears after- wards. He left Rhode Island some time in the fall, and Colby speaks of meeting him at Montville, Maine, on the twenty fifth of November. It appears that the winter was spent in successful itinerant labors, but no detailed account of them can be given. In Ma}^ 1816, he com- menced preaching in Brunswick, Maine. There was already a Freewill Baptist church there, but it was in such a sad condition that a re-organization was deemed necessary, and was eventually effected. Toward the close of the season, a reformation commenced, which in that vicinity is remembered and characterized as " the great revival," and the church soon became large and efficient. About this time, he preached a while in Harpswell and also inPhipsburg; and in each of these * See Colby's Life, page 929, Lowell edition. 64 , G E O R G E L A M B . places, a revival was enjoyed and a church organized, as the result of his efforts. He was married in 1817, or the following year, and measurably abandoning an itinerant life, he settled in Brunswick, as the pastor of the church to which allu- sion has already been made. This relation was sus- tained without interruption for seventeen years. D uring that period there were several seasons of religious awa- kening, and the church received considerable accessions to its numbers. The members of his society were scat- tered over an extensive district of country, and ^-et his congregations were generally large, and good discipline was maintained in the church. Once in this time — in 1832 or 3 — he requested a dismission, but the people were so unwilling to part with him that he was pervail- ed upon to withdraw the request. In the summer of 1835, he saw fit to renew it, and finally obtained a dismission. It is a matter of very deep regret that more of the incidents of this long and useful pastorate are not pre- served. At a time when there is in the denomination a manifest and growing tendency toward permanency in that relation, it would be especially interesting and instructive to observe how and by what measures such protracted efficiency was attained. It is possible that the following advice, which he once gave to a young minister, wlio sought his counsel, may contain some of the principles which lay at the foundation of his own success. At least it savors of strong common sense, and evinces a practical and discriminating judg- ment : "Before 3'ou preach in a place," he says, "en- deavor to become well acquainted with the circumstan- BIOGRAPHY. 6^5" ces of the people you are going to address. Consider what their present condition most needs. Then study thoroughly the subject which you are to present them, and aim to adapt it, in every respect, to their circum- stances and wants. Seek by fervent prayer and devout meditation to be deeply imbued with the spirit of what you communicate. In your preaching, be natural, in earnest, and to the point." It is said that "he used to remark that the effect of much good preaching was lost, from being inappropriate, not adapted to the condition and circumstances of the hearers; and that many preachers accomplished but little, for want of study and reflection." In October he acceded to an application to preach in the city of Bangor, where he remained through the winter. A church was organized, and he was earnest- ly solicited to become its pastor. But his now feeble health, and the circumstances of bis faniily, induoed hin> to decUne the invitation. At the ]NJai-ch session of the Bowdoin Quarterly Meeting, in 1836, he was appointed one of a commit- tee to visit and inquire into t\\e condition of a feeble church at Topsham. It was very generally anticipated that the committee would report that the church had become extinct. But when they arrived upon the ground, they found something of a disposition to raako another struggle for existence. A sermon wliich Mr. Lamb preached, produced a very strong and salutary impression, and he was engaged to preach there half of die time for a year. A house for worship was imme^ diately pm'chased, and a revival commenced and con-v tinued during the sijnirner, Mr- Lamb baptized about 66 GEORGE LAMB. forty, who became connected with the church ; and this prosperity induced the society at once to commence the erection of a new house of worship. In relation to these results, Mr. Lamb said : " We came liere to at- tend the funeral service of the church, but when we ar- rived, behold the dry bones began to revive." The other half of liis time was divided between Harpswell and Bnuiswick village. But in the midst of perhaps his greatest activit}'', and when that activity was never more effective, the angel of death vcr}'' suddenl}'" appeared. On the fost sab- bath in December, he preached twice at Topsham, and in the evening at Brunswick village. It is thought that these discourses w^cre peculiarly appropriate as what, they proved to be — though probably entirely unantici- j^ated by him — liis last sermons. At the close of the services at the latter place, he con]])ianied of indisposi- tion, and on Tuesday became confined to the house. For some years he had suffered much from a disease which was supposed to be the asthma, and this attack being regarded as that complaint, he was not considered in a dangerous condition for a number of days. He, however, often expressed doubts of his recovery. In the early part of the ensuing week, his friends began to feel considerable alarm, but he manifested great conN posure and resignation. On Wednesday, December 14, 1836, Mrs. Lamb being alone with him proposed to engage in prayer. He replied ; "I wish you would !" He sat upon the sofa while she engaged in devotion, and several times distinctly responded, "Amen!" This was his last exj^ression, and in a few minutes ho was perceived to be calmly dying. A post mortem ex- BIOGRAPHY. 67 amination revealed the fact that his disease was an en- largement of the vital parts. His heart was twice the ordinary size, and was literally drowned in water. It was a matter of surprise that life, and especially the ability to preach so mucli, had continued so long. The very high esteem in which he was held, drew together an immense assemblage at his funeral, and his remains were followed to the grave by a very numer- ous procession of relatives, ministers, members of the two churches of which he was pastor at the time of his death, and the citizens and friends generally. Twelve or fourteen ministers of different denomina- tions were present, and several of them took part in the services. A sermon was preached by the Rev. Silas Curtis. The following sentence was conspicuous^ af- fixed upon the bosom of the corpse : " Remember the WORDS WHICH I SPAKE UXTO YOU, WHILE I WAS YET WITH YOU V " During the ensuing summer, a very ex- tensive revival occurred in connection with the Bruns- wick church, where the gi-eater part of his ministerial labors had been expended, and a large number of the converts referred to this inscription as exciting their iirst permanent religious impressions. It caused a thoughtful review of his exampkuy life and faithful in- structions ; and tiiese now produced an impression, which they had failed to effect during his life-time. This forciljly reminds one of the declaration concerning tlic mighty Israelitish enemy of the Philistines, that those " which he slew at his death were more than they which he slew in his life." Though perhaps not liter- ally true of our brother, yet the promise was verified : •'Blessed are the dead who die in the Lord: that thev 6S G E O G E L A M B . may rest from their labors, and their works do follow them.''^ Notwithstanding the paucity of historical details of his life, there is the most abundant and conclusive evi- dence of the excellence of his character. To the natural amiability of his disposition, he added the gi-aces and urbanity of a true poHteness, and the still higher graces of Christian Idndliness and courtesy ; and hence his pres- ence and his sympathy were eagerly sought and highly prized. As a Christian, he was humble, devoted and exemplary ; as a minister, able, zealous, judicious, faith- ful. One* who was his companion in the ministry, says of him: "While we have often heard him explain the wa}'' of life and salvation, and persuade men in Christ's stead to be reconciled to God, we have been constrain- ed to say in our heart, ' there stands an ambassador of the court of heaven." Still it was not his prerogative merely to ruffle the surface of the mind, and leave us in doubt what had affected us, but, by commending him- self to every man's conscience in the fear of God, he would make us feel that it was our duty and high priv- ilege to live to Christ. His object was not to move the passions only, but to impress truth upon the understand- ing, and plant right principles in the heart." \ He was definite and decided in his convictions and sentiments, and fearless, though judicious, in their avowal and support. His integrity and fii'mness were such that he did not hesitate to administer what he thought a needed reproof, even to his most esteemed friends. But it was done with such a spirit and in such *Rev. Silas Curtis. BIOGRAPHY. 69 a manner that they loved him all the more in conse- quence. And 3'et, he was the early and earnest friend of improvement and reform. As the questions of Sab- bath Schools, INIissions, Temperance, and Ministerial Support and Education, respectively came up in the de- nomination, and each were more or less opposed, at least with indifference, they all found in him an early, persevering and efficient advocate. His prudence, sa- gacity and manifest sincerit}", disarmed many of their prejudices, who otherwise might have remained uncon- vinced ; while his zeal and ability silenced objections, and imparted confidence to the faint-hearted. His private life was in beautiful harmony with his pubhc instructions, and was a manifest and strildng exhibition of the excellence of Christianity. In his busi- ness concerns, he ever maintained a strict and conscien- tious integrit}^ and in all relations preserved an entire self-possession and a perfectly um'uffled temper. He was uniformly kind and affectionate in the domestic cir- cle, nnd alwa3"s constant and fervent in his family devotions. Though affable and easily accessible, 3^et he was never light and trifling ; and the kindly gravity and dignity which he invariably maintained in the pul- pit, characterized all his private life. For years he suffered so severely with disease, that it might have formed an excuse for comparative inaction ; but still he persisted in labors such as very few healthy men exceed. He Avould say: "I shall soon put off this cor- ruptible body, and then it will not be a matter of reflec- tion, that I have done too much for Christ." Indeed he wasalwa^^s emplo3"ed — he was no idler. Nor was he a bigot. He maintained a most fraternal spirit toward 7 70 GEORGE LAMB. all evangelical denominations. A majority of a church of another denomination became dissatisfied, and sent for him to organize them into a Freewill Baptist church. After a full understanding of the matter, he refused to go— saying that his work was to unite and build up, not to divide and destroy. Though strongly attached to the sentiments and jDohty of his own denomination, and though using every proper means to advocate and pro- mote them, yet he was eminently courteous and charit- able toward other denominations. He thought that the different branches of the christian church have that in common which is more important than the things con- cerning which they differ ; and hence that each should be solicitous of the w^elfare of the rest. It is a matter of deep regret that Mr. Lamb did not use the pen more. With it, he might have rendered essential additional service to the denomination and the world. But beyond his private correspondence, he wrote almost absolutely nothing. He left a widow and five children. TIMOTHY MORSE. Mr. Morse kept no diary, and the most if not all of those who knew him in earlier life have passed away. Materials for a biographical sketch are therefore not abundant. A few autobiographical slips from his pen remain ; and these, with some of his letters, constitute the principal part of the reliable information concerning him that can now be obtained. He was the grandson of John Morse, senior, and was one of the nine children of John and Dorothy Morse — all of Newbury, Massachusetts. He married Sally Farmer, of Tewksbury, who survived him for some time, and by whom he had ten children. Li relation to his early life, he says : " 1, Timothy Morse, hereby exhibit a few sketches of my life. I was born in Newbury, Massachusetts, in the year 1765. I was early instructed in the principles of religion, but was led away from these instructions bv youthful pleasures till I was twenty-two years of age. At this time I was married, and soon after was brou2:hl, to religious consideration, and was, I trust, hopefully converted to God. I then joined the Baptist church at Haverhill under the care of Hezekiah Smith. Not long after this, I moved into the town of Weare, New Hamp- shire, when I, in a measure, lost the life of religion. Thence I moved into Fishersfield, where I now reside. I lived here but a few 3'ears before a people by the title of Freewill Baptists came along, and God appeared to be with them. I felt to join them, and accordingly did, 72 T I M O T H Y W O R S E . and entered more into the spirit of religion than before, by improving my gift. At length it was thought by the church that God had a work for me to do in the minis- try, and in the year 1805 I was publicly set apart by ordination. My work bein^ before me, I went from ' city to city,' preaching and baptizing in the name of the Lord, the Lord being with me. Thus I continued for some years, until serious changes and devastations took place in the church, at w'hich my mind was gi'eat- ly affected. " In the year 1815, I was chosen to represent the town in which I live in the State Legislature, though I acknowledge I was not without scruples and fears in regard to the propriety of so doing. In this office I continued for several years, preaching at the same time as opportunities presented; yet all the time was held in suspense whether it was the mind of God that any one man should engage at one and the same time in these two kinds of employ. With these queries, and even with objections, I dispensed — onl^^ as I knew that justice, truth, equality and liberty were leading objects with me. "I shall not do justice to my feelings unless I men- tion God's care toward me, in respect to things of a temporal nature. At the time of our marriage, I and my wife were poor. We had nothing but our hands to depend upon for a living. But God, who is rich in mercy, blessed our feeble efforts for a livelihood, and although I was called when low in the world to preach the gospel without compensation, yet God has not only fed and clothed us well, but through our humble indus- try has committed to our hands property to the amount BIOGRAPHY. 73 of between two and three thousand dollars, for which we have great reason to be thankful." The foregoing, he says, was written at the time of his mother's death, and is dated, Fishersfield, February 24, 1S21. It ap]3ears that while a member of the General Court, as the New Hampshire Legislature was called, he did not become so immersed in civil matters as to lose his interest in practical religion. In 1818, and during his attendance upon one of the sessions of that bod}', he writes : " I arrived at Concord on tuesday morning, and pitched my tent at Mr. Davis's, where were fifteen boarders, four of whom were preachers of the gospel. On Friday at noon we called a convention in our board- ing house. Elder Dyer, chairman, then passed a vote not to drink anj^ ardent spirits till the session closes? Immediately after tliis I found the spirit of God had ad- mittance among us. At evening. Elder Young sat and reasoned with the people of death, judgment, and eter- nity, and it was a solemn hour. From that time, Jesus is allowed the first seat here — dianks be to God I" Though we have now somewhat cimerent, and we trust better, views of the propriety of drinking ardent spirits at all, than Mr. Morse and his companions then had — and they were probabl}'' ahead of their times ; }■ et it may be doubted whether New or Old England can now furnish a more favorable specimen of practical puritan- ism among its legislators. Nor did he, amid the excitements of pohtical affairs and the responsibilities of official station, forget the spu'itual interests of his family and friends. He found time and heart to write long and earnest letters, urging them to become Christians, or, if already such, to in- 7* 74 T I M O T 11 Y M O R S E . creased de\olion and fklelily. To one of his daughters- in-law, he writes from Concord, in 1820 : " I sincere- ly confess that in no late period of my life have I had heavier impressions on things etcrn^d than I have had within a few days. Under these reflections, I look back to the days of our first acquaintance, and remember the soul union we then enjoyed. You remember it likewise ! This was not a fable, neither was it a fic- tion, but the power of the fiving God. Now, my dear child, while the spirit of God is operating on my soul, it revives in my heart the hvely bonds of our former union and makes it a present matter. O may the God of Israel send down some heavenly fire on your soul and mine, that we may never become stnmgcrs to a heaven so di- vine ! Although we have trials and temptations — it has been the lot of all God's children, and none will reach heaven without them — yet beloved child put on cour- age, be patient in tribulation, serving the Lord !" To one of his sons, he writes, under date of Concord, June 19, 1821 : *^ confess I feel a new commission from God to call u^n my sons as well as daughters im- mediately to make ready to meet God in peace. And now, mv son, I charge j'ou in the fear of God to com- mence the duty of pr.-ij-er to God. You are now settino; out in the world with a risinir familv, and it is with you to establish the clement of your house. If vou fashion your liouse in a godly, religious form, then vour children will be early taught of God that gi'cat may be then- peace. But if 3-ou shnpe your house after the world, you thereby open the door for a flood of evils, and vour blessings will all turn to curses in the end. The language of God is this: 'I will pour out my fury BIOGRAPHY. 75 upon the heathen and upon the famihes that call not npon my name.' Think upon these things ! When you have read through this letter, stop long enough to send one desire to God, and then read it over again; and may God give you much of the spirit in which it is written! " Though the foregoing may now seem home- ly and somewhat outre, yet it was in harmony with the spirit of the times — when as yet the more polished language of j)hilosophy and science had not been so fully appropriated to express the workings of rehgious experience ; and it moreover bears the unmistakeable impress of sincerity, and of an all-absorbing interest in practical Christinnity. Not far from this time, he abandoned his legislative career, and gave himself wholly to the work of an itiner- ant preacher. "Having," he says, "settled my world- ly affairs, giving my property to my two sons, Daniel and Stephen, reserving to m3'self and wife, however, a comfortable support during our natural lives; and feeling it my duty to leave all for the sake of preaching the gospel, in the year 1821, I left all earthly things for Christ's sake and the gospel's, and verily God was widi me." He adds: "My first tour was to Windsor, Ver- mont, where God was pleased to pour out his spirit richly, so that a church was gathered of about sixty members. My next tour was to Rhode Island, where about fifty were converted and gathered into a church. IMy third was to Randolph, Vermont, where a goodly number were converted and the old church revived. My fourth was through the northerly part of Vermont, and closed in Strafford, where many were turned unto the Lord. After this, I visited Northfield, where was a 76 T I MO TII Y MORSE. reformation. I baptized a number, and lelt them in prosperity. In 18:20, I went to Dover, Vermont, where about one hundred were converted, to the gi'eat joy of the old dechnin_2: church in that place." He was in Rhode Island in October 1821, and was present at the organization of the Rhode Island Quar- terly Meeting. He also attended the next session of that bod}', in January 1822, and probably spent the most if not all of the intervening time within its bounds. It would appear, however, that this visit M'as previous to ekher of the tours above mentioned. At least, after this visit, and during the summer of 1822, he wrote to one of the Rhode Island ministers concerning "a glori- ous work of the Lord in Windsor, Vermont " — manifest- ly in connection with his own labors. In another letter, dated January 20, 1823, he speaks of "laboring through the season past at Windsor, Vermont, and gathering a church of more than fifty members, where Freewill Baptist people had not before been known." These considerations, in connection with the fact that he was not engaged in any particular revival in Windsor du- ring several succeeding years, manifestly identity the summer of 1822, as the period of what he calls his " fii-st tour." In the latter part of October, 1822, he returned to Rhode Island, and early in the ensuing month com- menced preaching in Pawtucket. Besides the sabbath services, he at first preached "two-thirds of the even- ings during the week," and eventually meetings were "attended every night without regard to the weather." A revival soon commenced, which resulted in the addi- tion of upwaids of forty to the Freewill Baptist church. BIOGRAPHY. 77 It appears that during a considerable portion of the winter, daily prayer meetings were held in the early part of the afternoon. On one of these occasions, the meeting continued from one till five o'clock ; and such was the spirit that prevailed, that Mr. Morse declares he never enjoyed such a day in his life before. The last of February, he left to visit his family in Fishers- field, but returned again in April. jNIost of the summer was spent in Rehoboth, with what was then an inde- pendent church. It had been connected with the old Groton Union Conference ; but when most of the church- es of that body united with the Calvinistic Baptists, it retained its free communion principles, and remained alone for 3"ears. But through the influence of Mr. Morse, and others, it became connected with the Rhode Island Quarter!}' iNIeeting, in August 1S23. It was originally organized in 1777. He preached more or less witli this church during the following winter ; though it is possible and somewhat probable that he made another visit to New Hampshire, some time in the tall. The summer of 1824 was the period of his tour to Randolph, Vermont, where it would seem that a large part of his labors during the following autumn and win- ter were expended. In July, 1S25, he went to Dan- ville, where he remained a short time, and " saw a good addition to the church." From thence he proceeded to Lyndon and Sutton, and remained in that vicinity up- wards of two months. Here several were converted, and he speaks of having enjoyed much of the divine presence and blessing. Spending a httle time in Ran- dolph, the scene of his last 3'car's labors, he arrived at 78 TIMOTHY MORSE. StraflTord, Vermont, about the middle of October. A re- vival immediately commenced there, and progressed with astonishing rapidit}^ " Meetings," he says, •' were held every day. Almost all other business, save the concerns of the soul and of eternity, was laid aside, and in four months three hundred souls were hopefully con- verted to the Lord." Some time during the ensuing winter or spring, he preached for awhile in Northfield, with his usual success. After a brief visit to Rhode Island, he attended the May session, in 1S2G, of the Weare Quarterly Meeting, of which he was a member, and which convened at Newport, New Hampshire. A number of individuals in Dover, Vermont, having left the Calvinistic Baptists and united on "free ground," as it was phrased, sent a deputation to this body for assistance. INIr. Morse and another minister were selected to visit them. Upon arriving at Dover, they found it to be a rough, country place, with a scattered population. In two or three days, his colleague left him, as he expresses it, "alone in that dismal, rough world;" and for a time, and not- withstanding there were some promising indications, he was quite disj^irited. He, however, soon recovered his spirits, and an extensive revival ensued. He sa3\s : "For a few da3"s, we had one each day, and then for a wliDe two each da}^ who gave evidence that they were born into the kingdom, and soon from six to eight were hopefully converted at every meeting." A very large number were added to the church, which became the germ of what was afterwai'ds the Dover, and is now the Franklin Quarterly Meeting. About the middle of August, he started for Montpe- BIOGRAPHY. 79 lier, Vermont, where he found the remnants of three Freewill Baptist churches, which had been formed some twent}' 3-ears before. In a short time, these were re-organized into a single church, and something of a revival followed. Quite a number were baptized, and united with the church. The next account we have of him, he is again at Pawtucket. The following is his description of the state of things there, under date of June 22, 1827. It is, however, by lar the most eccentric paragi-aph we have ever seen from his pen. " Soon after I came here they finished a vestry in the lower part of the meeting house, which would hold two hundred people. I was called to the dedication of this place, and preached from these words — ' O worship the Lord in the beauty of holi- ness;' and the glory of the Lord filled the house. From that time we appointed a meeting in the vestry every night, and have had a house full of people every evening; and although but few have clearly manifested a saving hope, still there is a great solemnity on the minds of many. The devil is howling about in his us- ual manner, and it is a little curious to see how artful he is, in his efforts to keep the ground. I have had two ministers, the world, flesh and devil, to fight since I have been here, besides my own carnal mind, which keeps me snug to my business. I have often thought of the crooked steam boxes, with which sleigh runners are bent ; but the Lord has got me into a straight steam box this summer, to take out the crooks. I hope I shall stand w^hen I have done, and not crook back again. We are daily expecting the devil's boom to break, and if it does, I expect a dreadful cracking. He has got a 80 TIMOTHY MORSE. great many souls within his boom now, but his rope is quite rotten, and he don't hke that long knife that the Lord has put into my hand." It is not known how long he remained in the place, nor where he spent the win- ter following. A lew were added to the Pawtucket church aljout that time, but it does not appear that any particular revival then occurred in that place. During the ensuing summer, he was engaged in preaching in Fishersfield, and the adjacent town of Bradford. A revival was the result, which embraced amons: the converts a number of his own children. He had often lamented that while he was permitted to see so manv others become Christians, some of his own children remained impenitent. Now his heart was glad- dened by their conversion. In April, 1829, the refor- mation had not subsided ; and he found himself so much occupied at home, as to have but little time to go abroad. In June or Juty, of this year, he went to Salem, Mass- achusetts, and commenced preaching to a small and distracted church there, of the Cin-istian Connection. Here it seems that he found about as much as he could do to make the crooked things straight. Some of the people had acquired very exalted conceptions of their spiritual attainments; and at one time, one of them said to him: "Timothy, you are under the law, and are an enemy to the spirit of God ; and I know as well as I know that I am sitting in this chair, that you cannot be saved as 3'ou now ;n-e." But notwithstanding they claimed to be so directl}' under divine guidance, j-et order and different views of spiritual operations pre- vailed ac;ainst them. Besides these, some of the baser BIOGRAPHY. SI sort — "mobs of unholy wretches," as he calls them — excited quite a storm of opposition. Horns were sound- ed around the place of assembly, the cry of fire was raised, and various other devices were carried into effect, in order to break up the meetings. False reports were circulated concerning his character, and even per- sonal molestation was attempted. So far were these things carried, that he says there were many who would have put an end to his life, if it had been in their power. He also declares that he never before so clearly under- stood the idea of wholly laying down our lives for Christ. But his undaunted Christian courage rose superior to all these obstacles, and he had the happiness of soon being able to leave the little flock in comparative quiet and prosperity. ^ Toward the close of September, he proceeded from thence to Pawtucket. Some revival had already been enjoyed by some of the other churches in the place, and upon his first arrival he writes that the prospect there was better than it had been before for some years. He remained there for some time, and by the first of Jan- uary, forty-five had been added to the Freewill Bap- tist church. Among the converts was one Avho is now a devoted and efficient minister. It is not known that he visited an}^ other of the churches of the Rhode Island Quarterly Meeting at this time. Nor is it certain when he returned home. He was, however, at Fishersfield in December. From this tim3 until just before his decease, a period of more than two years, we almost entirely lose sight of him. Bat we are assured by one* who was somewhat *R2V. Arthur Caverno. S2 TIMOTHY MORSE. familiar with his later history, that he was still devoted to the work of the ministry. With his spirit and tem- perament, it could not well be otherwise, so long as sufficient ph3^sical abihty remained. He would not only work, bat work with an earnestness and a single- ness of purpose, Avhich would not fail of producing effect. Once only, daring this time, do we catch a glimpse of him, and then he is an active and influential member of the fourth General Conference, in October, 1830. In the summer of 1832, disease began manifestly to point to a day not far distant, as the period of his death. He himself felt that his earthly career was almost fin- ished, and often spoke of it with composure and satis- faction. At the last session that he attended of the Quarterly IMeeting to which he belonged, he spoke at some length,, reminding the audience that they were listening to him for the last time.- "Soon," said he, "you will hear that the old man is dead." In October, • it became evident that his end was near. He then se- lected the person to preach at his funeral, and request- ed that six of his brother ministers, whom he named, might be his bearers. He also gave directions concern- ing other arransjements at his funeral. AmouQ" other things, he desired that the hymn might be sung, which commences, " Far from affliction, toil, and care," and the anthem beginning with, " jNIy friends, I am go- ing a long and tedious journey, never to return." As might be expected, his last days were peaceful and hap- py ; and he often expressed a desire to depart to be with his Lord. He died, October 30, 1832. His dis- ease was the dropsy. BIOGRAPHY. S3 Mr. Morse was a man of much more than ordinary force of character. He ^A-as micommonly energetic and persevering ; but with these, and 3^et be^^ond theni, there was an inherent and powerful individuaht3^ Who- ever c,ame in contact with him, whether in S3^mpathy or in opposition, instinctively felt themselves in the pres- ence of a man of marked and decided originalit}^ It was rough, untutored, and even eccentric ; but it was full of vitalit}', and the capabilit}' of impressing itself upon other minds. It received little, and imparted much. His eccentricities miirht excite a smile, or his uncultivated earnestness provoke a sneer ; nnd yet his hearers seldom went awa}', without more or less of his character enstamped upon-^hem. They could not help it. There was a power in his presence, that arrogance, contempt, disgust, and even will, could not wholly resist. He also possessed, in an eminent degree, the power to read character. He could penetrate the veil of ex- ternal appearances, as' comparatively^ few men can ; and was therefore the better able to adapt his preach- ing and his measures, to the exigencies of the time, and to the feelings and characteristics of those whom he wished to afiect. He perceix^ed clearly when to an- swer a fool according to his folly, and when to answer him not according to his folly. Hence he knew how to approach men — how to arrest their attention, win their sympathies, and arouse their hearts. He could counsel the wayward and reprove the erring, without repelling them ; and could rebuke tlie x'icious with se- verit}'', without exciting anger, rather than remorse and penitence. In addition, he was eminently pious. Whatever 84 T I M O T II Y M O R S E . was said or thought of his manner, or even of his meas- ures, all, except the spirit-seers of Salem, conceded that he was something more than sincere — he was a man of God, living in communion with the spirit of heaven. He preached, prayed, and conversed, not merely so that it woidd be said " he thinks it is so," but it was felt that he possessed a spirit which the world knows not of — the positive, permeating, living element of Christianity. And therefore he practised the duties of religion with intense pleasure — they were not tasks to him. Dut}'' was lost in privilege, and self- denial became a blessing and a joy. No wonder, then, that he was successful; though with more cultivation and refinement he might un- doubtedly have been still more successful. Ordinary men would make sad failures, were the}^ to imitate his eccentricities of manner or expression. He succeeded in spite of them, not on their account. But with his power, originality, and ,23ersonal impressiveness, scarcely any drawback could prevent the most marked results. His triumph at Salem, against obstacles such as few men could meet, much less overcome, is alone ample evidence of his preeminent ability to influence and control others ; and would cause us to wonder, if he had not elsewhere been universally successful. Duringhis ministry, he baptized upwards of five hundred. ELI TOWNE. But little is known concerning Mr. Towne's early history. The records of the Rhode Island Quarterly Meeting, state that he was from Mar3-land. In 1823, a brother of his resided at Washington, Pennsjdvania, and speaks of him as in some degree associated with that place. It is possible, if not probable, that this was his native place, and that he went from thence to JNIar}-- land. His temperament and his habits were not, how- ever, of a very local character, and in all j)robability he was not very closely associated with any particular localit3% He was originally an acceptable and influential preacher among the iVIethodists ; but beyond this, noth- ing very definite is known of his early religious expe- rience. Those who knew him when in Rhode Island, unite in saying that he was appointed by some Meth- odist body in Maryland, to visit some of the Methodists in New England. Upon arriving in Ne^v England, he for the first time, as he declared, became acquainted with the Freewill Baptists. He also afSrmed that their sentiments were precisely those which he had alwa^-s believed and maintained, since he became a Christian ; and that he united with the Methodists, simply because their sentiments were more nearly in harmon}^ with his, than were those of any other denomination with which he was acquainted. He therefore at once joined the Freewill Baptist denomination. The Rev. Reuben Allen says that he was received at a Yearly Meeting in 86 ELITOWNE. New Hampshire. At all events, in 1822, he was re- cognized and held in very high estimation as a Freewill Baptist minister, by such men ds White, Morse, Sweet and Allen ; and at the time of his death, he had full and ample Freewill Baptist ministerial credentials. During the latter part of the summer of 1822, he spent some time in Rhode Island, and was present at the August session of the Rhode Island Quarterly Meeting. With a strong and active intellect, he pos- sessed a somewhat nervous and excitable temperament ; and at this time he made one of the most thrilhng and startling addresses that had ever been heard in that part of the country. It was so entirely unprecedented, that some of the irreligious sought to account for it by saying that he was crazy. It is even now a frequent topic of remark, and is evidently a cherished recollec- tion with those of his hearers who still survive. After staying a while in Rhode Island, he returned to Pennsylvania, and perhaps to Maryland. Soon after this, it appears that he spent some time in Rudand, Meigs county, Ohio, and also in Alexander, in Athens county : for he was present, June 29, 1823, at the ses- sion of the Huron Quarterly INIeeting — then called the "Free Baptist Quarterly Meeting" — as a messenger from a church in each of tliose places, and with a request for their union with the Quarterly Meeting. The request was granted ; and he is mentioned as one of the four preachers " who appeared to be principal^ en- gaged to keep up the standard of liberty in the church- es, and to preach repentance to perishing sinners." The Rutland church then had lift}- four members, and that at Alexander, one hundred and three. Previous BIOGRAPHY. 87 to liis attendance upon the Quarterly Meeting, though in the same month, he made a xery brief journey to Cooperstown, New York ; but it does not appear for what purpose, except that it was " in his master's ser- vice." Some time in the summer or early autumn, he went to Detroit, in what was then the Michigan Territory. He also traveled through the Miami country. But though he remained in those parts for some time, and devoted himself to preaching, yet it is not known pre- cisely^ in what localities, or with what effect. Toward the last of September, he arrived at Cincinnati, and was taken sick on the evening of his arrival. He had stopped at a public house ; but a kind heart, on the next morning, invited him to the house of Garrett Van Ausdols. His sickness proving to be severe, a phj'si- ian was called, and he was taken to another place, and eventually to a widow Allen's — probably in order that he might be better cared for. The ph^'sician was at- tentive, and " he was nursed with tlie greatest care and attention," but all in vain. He died October 3, 1823, among strangers, and in a strange land. Generous fi-iends, whose names are unknown, closed his eyes in the sleep that knows no waking, shed the tears of strangers over his otherwise unattended bier, and sustained the ex- penses of his sickness, and of a decent burial. One who was with him in his last hours, sa3^s : " I conversed with him on the subject of death and a future state. He professed to have faith and confidence in Jesus Christ ; but wished to live on account of his family, and also to do more in the vine3'ard of the Lord." The disease with which he died is not named. As his wife died 88 ELITOWNE. some three or four months before, it is probable that he had children ; though it would seem that she died after he left home, and as he had been almost constantly traveling in a very new country, with but few means of communication, it is possible that he was not aware of her decease. He made some considerable use of his pen, and kept some account of his travels ; and at the time of his death had quite a number of papers with him. But they have probably been wholly lost, or at least are not now known to be accessible. From what is known of him, it is apparent that if all the particulars of his stirring, eventful, and somew^hat eccentric life, could be traced out, it would constitute a deeply interesting narrative. For, while it is difficult for those who were with him w^iile in Rhode Island, to recall any very detailed re- membrance of what he then related of his former his- tory, yet then- impressions, and what the}'" can recall, clearly evince that his previous life was quite as fully characterized b}'- stirring scenes, as the ghmpses we have of him afterwards, show was the case with the subsequent portion. And 3'et, one leading purpose, the glory of God, was the central point, around which it all clustered, and to which it bore a manifest relation. And such was his manifest probity, that amid all these changing and often excited scenes, it does not appeair thas his integrity was ever questioned. And notwith- standing his excitability, he wielded perhaps bis great- est influence over tlie better imd more cultivated class of minds. ABEL THORNTON. Abel Thorntox was a native of Johnston, Rhode Island, and was born August 16, 1799. As soon as he was old enough, he was sent to school; and during the most of his minority, he enjoyed such educational ad- vantages as that part of the country afforded. He was endowed with a very inquisitive mind, thirsting for knowledge, and every facility for its acquisition was most sedulously improved. In this wa}^ he picked up an amount of information, and secured a degree of mental culture, much be3-ond what are usually attained by those in his situation. But his moral nature was not so assiduously trained. He was indeed taught to conform to those external points of morality, which form the basis of social re- spectability. In all these respects, there were few who excelled him. He was instructed to aim at a high so- cial position, and succeeded in attaining it. Yet he not only had little care for his spiritual interests, but when twenty j^ears old his religious knowledge was very lim- ited. At that lime, he had not read fifty chapters in the Bible. He occasionalh- queried with himself con- cerning death and the future world ; but, in his own language, his ideas were " scanty upon these subjects." It is not surprising, therefore, that, as he tells us, he ver}'^ much dehghted in worldly amusements, and ac- tually supposed his enjo^mient superior to that of the Christian ; and that he even experienced a feeling of 90 ABE L THORXTOX. compassion for such of his 5'Ouag companions as made a profession of religion. . The serious ilhiess of one of his brothers, at one time caused him some ahirm, but it soon subsided. In the sjiring and summer of 1820, quite an exten- sive revival occurred in the vicinity where he lived, through the instrumentalit}' of Clarissa H. Danforth, a female preacher. At first, he was proof against all se- rious impressions ; and when at length his attention be- gan to be arrested, his father dissuaded him with the usual epithets of wildfire, excitement, confusion, and the like. These, however, eventualh^ lost their power over him. The recital of a dream concerning the judg- ment da}', very naturally suggested to him that he was unprepared for such an event. Upon retrospecting his life, the respectability and outward moiTilitj-, of which he had felt so boastful, was perceived to be utterly insuf- ficient to enable him to render an account to God. His conviction soon became so intense as entirel}^ to sweep away his proud conceptions of the superiority of world- ly pleasures, and he resolved to become a Christian. He at once set about religious matters, with the same ardor and perseverance with which he had before sought worldly distinction and enjoyment. Some now re- proached him as a fool, others called him* crazj^, and once he was told that he should not go to meeting so much as he had done. But it all failed of turninir him from "his purpose. His conversion was not character- ized by an}^ particularly sudden revulsion of feeling ; but by a somewhat gi-adual transition, he came to love what he once hated, and to find no pleasure in what lieretofore had afforded his greatest delight. For a time BIOGRAPHY. 91 he was fearful lest he should be deceived, and think himself a Christian when he was not. But becoming at length fully satisfied, he was baptized, in June of the same vear, and became connected with the Freewill Baptist church in Smithfield. The night before his bajDtism was principally spent in self-examination. Durinor the ensuino; autumn, his mind beo;an to be occupied with the thought that it would become his duty to enter the Christian ministry. The winter was spent in teaching school ; and in the mean time he "•dihgenth' apjSied himself to stud}' — especially the study of the Bible. But though his impressions concerning entering the ministry continued, and even increased, until he was fullv convinced of their signiiicance, vet he did not seem disposed to yield to them. In July, 1821, he be- came an officer in a militar}^ company, and this partial- ly diverted his attention from religious matters. But one day, as he was going to borrow a book on military tactics, he took his Bible from his pocket, and his e3'es fastened upon the following passage: "No man that warrcth entangieth himself with the aftairs of this hfe, that he may please him who hn.th chosen him to be a soldier." This excited a train of thought in relation to the spiritual warfare to which lie believed God had called him ; and which caused him, in the ensuing- spring, to resign his commission. But the thought of preaching was still, as he expresses it, "too great" for him — " it seemed like an impossibility." Tije winter of 1S22-3 was emplo3'ed in teaching, though he became somewhat more active in conductintj religious meetings ; but strove to avoid imparting the impression that he intended to become a preacher. 92 A B E L T II O R X T X . Willie thus disobedient to his convictions of duty, his mental suIicTings became intense. He sa^'s : " I fre- quently walked the room in distress, while in school with m}^ scholars." At length, he resolved to make an attempt to preach. The result of his first effort was such that he concluded it would be his last as well as his first sermon. But through the solicitation of the people, he resolved on another trlnl. When on his way to the appointed place, he stopped in the woods and supplicated God for assistance; "lor," says he, "I felt as thou"li without him I could do nothino." This time the result was favorable. And still, but a little after, he came to feel that if he could die happy, " death would be better than life." Hearing that his first ef- forts appeared to be productive of good, he became somewhat re-assured, and sent another appointment to the same place. But again he went home discouraged. At the May session of the Rhode Island Quarterly Meeting, in 1S23, he was licensed as a preacher. Gaining a little more confidence, he preached occasion- ally during the summer ; and in the fall, was for some time acceptably and successfully engaged in preaching in Taunton, llaynham, Rehoboth and Norton, in Massa- chusetts. He spent most of the winter in Norton, where (juite a revival attended his labors. He says : " Man}' I trust, will remember those days as long as life lasts. I think I shaU, tor one ; for it Avas the beginning of days to me." He now began to think of traveling westward. In May, 1S24, David Marks visited Rhode Island, and Mr. Th(^rnl!)n j)arlially promised to meet him a while afterwards in New Hampshire, and from thence, accom- BIOGRAPHY. 93 paiiy him to the State of New York. According!}^, to- ward the last of the month, he proceeded to Weare, New Hampshire, preaching in several places by the wav. He remained in Weare, Wilmot, and the vicini- tVj some six weeks, and besides attending the New Hampshire Yearl}^ Meeting, either preached or conduct- ed a conference meeting, nearly every day, during that time. It appears that it was a time of religious pros- perity, and that several embraced Christianity. From thence, in company with Mr. Marks, he pro- ceeded through Vermont, and up the Mohawk river, to central New York. He had relatives in -the town of Eaton, but he only made them a very brief visit, and devoted the rest of the time that he remained in that vicinity, to what had now become the loved work of the ministry. He preached more or less in Eaton, Brook- field, Plainheld, Westmoreland, and other places, but probably more than in all the rest together, in Verona. A reformation had commenced in this place before his arrival, but he very materially assisted in promoting its continuance. He tells us that at one time while he was preaching there, " more than forty arose to be prayed for," As a result, a church was formed, which in October became connected with the Benton Quar- terly Meeting, but which has since become extinct. On the twent3'-eighth of August, and the following da}", he was present at the Holland Purchase Yearly Meeting, which was held at Groveland, in western New York. He however immediately returned to Verona. Be- sides his labors in this and other places, he now preach- ed some in Floyd and Western, where there was a church that had renounced Calvinism, and embraced 9 94 A B E L T II O R N T O N . open communion and the doctrine of a general alone- ment. In October, he left central New York, and attended a session of the Benton Quarterly Meeting, at Sodus. From thence he proceeded to Catlin, near the head of Seneca lake, where he remained a few days, and where his preaching resulted in something of a reformation. He next went to Dryden, in Tompkins county, and was present at the meeting of the Owego Quarterly Meet- ing. After this, he visited and preached in several towns where there were Freewill Baptists ; and eventu- ally arrived at Troy, Bradford county, Pennsylvania, in company v/ith Asa Dodge. There was already a little Freewill Baptist church there, of some twenty members, which had been gathered through the instru- mentality of Mr. Dodge. A reformation commenced very soon after their arrival, which extended into sever- al of the adjoining towns, and many were converted who did not join the Freewill Baptist church. And yet, that little company in consequence increased to about seventy members, and secured such a position that by the blessing of God on the labors of others, it has ever since been a large and efficient church. An incident connected with this revival is perhaps worthy of narration. At one of the meetings, a man who had been a minister, but had become grossly in- temperate and shockingly profane, confessed his back- slidings, asked forgiveness of his children and neigh- bors, and promised to reform. He said that " he was willing to go down to "the grave with broken bones, if lie could only obtain mercy." Mr. Thornton saj'-s : "I never heard greater sorrow expressed from any person B I o G II A p II y . 95 than from him." But notwithstanding this, it was not long before he was enticed back to his vicious habits, and became if possible worse than before. At length, how- ever, God seemed to take him at his word. In one of his drunken carousals, he fell and broke his leg, so that amputation became necessary. After this, he reformed, became*again a respected citizen, was restored to the ministry, and preached acceptably for years, and until prostrated by disease. His name was Elisha Rich. Mr. Thornton left Troy, the last of February, and soon after went to Spaffbrd, in Onondaga county, New York. He remained there, and in the adjoining town of Marcellus, some six weeks, during which time he attended thirty-nine meetings. Tliis was probably about the number that he usually attended in the samii period, during his travels ; though it is almost surprising how he could perform so much service. Hlfe early grave tells at least one of the results. In addition if) these meetings, he also attended a select grammar school in Marcellus, seventeen days of the time ; and from which, he states that he derived much benefit. It is interesting to observe how careful this vounir minis- ter, who had already become characterized as a revi- valist, was to improve every op|3ortunity for mental cultivation. While he remained in that region, a revival commenced, which, continuing alter he left, resulted in increasing the Freewill Baptist church in Spaffbrd from eighteen to ninety members. Upon leaving Spaftbrd, he visited and preached for a very short time in Verona and tlie vicinity, and then' returned to Rhode Island, where he arrived, ApriyBO, 1825. He had been absent from home, as he says, 96 ABELTHORXTOX. eleven months and six days, traveled two thousand eight hundred and ninety-one miles, and attended three hundred and sixty-seven meetings — more than one a (Irj. The journey was performed on horseback. As soon as he arrived home, he commenced preach- ing at several places, with the same ardor and with much of the same effect, that characterized nR^labors abroad. In June, he attended the New Hampshire Yearly Meeting, at New Durham, but returned imme- diately to Rhode Island. After this, he engaged for a short time in manual labor, and while thus employed preached but little except on the sabbath. He how- ever informs us that this course detracted very much from his Christian enjoyment. Hence he soon again commenced devoting his whole time to preaching ; and was ordained as an evangelist at Smithfield, Septem- ber 5, Ife25. But his increased activity was not of very long dura- tion. For some time his health had been failing, and a little while after his ordination he began to bleed at the lungs — or " at the stomach," as he persists in calling it. He lived about two years longer, but it was a constant struggle between life and death. Occasionall}", the deceptive disease seemed for a little time to relax its grasp ; and then he would persist in preaching, until his bleeding lungs again compelled him to desist. And then he would feel dispirited and almost impa- tient, because he could do no more. At one of these times, he says : " I have passed through many serious trials, since my debilitated state has prevented me from laba||pg in the gospel field. I discover myself useless t l^e at present, and often feel a burden to myself and BIOGRAPHY. 97 Others ; yet still I will trust in the Lord, though he slay me." At another time, he writes : " O Lord, when shall I be dehvered from this body of death ! Like the prophet, I fee^ myself held in derision, and like the foolish man, began to build, and through infirmity am not able to finish ; or, in other words, am obliged to re- tire from the walls of Z"oa." But he adds : " Only give me grace, Lord, equal to my day, and T will try to.be content. Let me feel the gospel assurance, and it shall be enough." Li the autumn of 1826, he went to Newport, where he remained a while, vainly hoping for improved health in consequence. During the fall and winter, quite a revival was enjoyed in the vicinity where he lived. Most of the preaching was done by others ; but still, his spirit, his prayers, his brief exhortations, and com- paratively still briefer sermons, were not without their effect. Though very feeble, he taught school for nearly three months during the winter ; but was able to preach but little in the ensuin« summer. It now became evident that his earthly work was nearly finished. On the thirteenth of August, his lungs bled more profusely than ever before. An eye-witness says : " Monday morning, about three o'clock, I was aroused by the sound of distress, and found br. Abel Thornton bleeding very fast at the lungs. Said he, * I have almost done. Lord take me, give me a man- sion V Ha was immediately confined to his bed, and deprived of the power of speech, so that he could be understood only by a low whisper. In the afternoon of the same day, he had another time of bleeding. On tuesday morning and evening hi^ bleeding at the 9* 98 ABELT HORN TON. lungs returned again. In the evening, a number of his friends and neighbors being present, he conversed with them, and told them he expected soon to leave them, and that he I'clt ready and willing t(j die." But not- withstanding the severity of the attack, he lingered along for upwards of tv\'0 months. Being asked, on one occasion during this time, if he did not expect to re- cover, he replied : " O, no ! The field is all shut up before me, and there is no more work for me to do." At another time, he was asked whether it was his choice to live. " Onl}^" said he, " to sound the gospel to a dying world." A brother minister inquired if he was perfectly satisfied in respect to what he had preached. He replied : " O, yes ! Were I to enjoy health, I should preach the same gospel again." He also very affectionately and afFectingly besought his father and friends to live godly, Christian lives. Just as he was breathing his last, he exclaimed : " Bless the Lord ! I am crossing the narrow stream." He died October 14, 1827, at the early age of twenty eight. He left a manuscript autobiography, which was soon after pubhshed. It possessed neither polish nor pre- tension ; but as the history of such a serious, earnest and devoted spirit as his, which under such circum- stances and in so short a time achieved so much for Christianity, it has many elements of interest, and but narrowly escaped a very extensive circulation. He gave great promise of good to the church and the world, and actually accomplished more than some whose lives are much more protracted. Wherever he was known, he was very much and universally beloved. ZACHARIAH JORDAN. Though IMr. Jordan is still living, yet we regret not beins: able to Qjive a more detailed account of his lone: and active life. He is a native of Raymond, IMaine, and was born July 2, 1787. Before he was twent}'- one years of age, he was favored with the usual ad- vantages of a common school training, and after that period attended a number of terms at an Academy — besides teaching more or less every 3rear during the eight succeeding years. He says that he experienced religion April 19, 1809, in the same revival during which Joseph White pro- fessed himself a Christian. He commenced preaching in the summer of 1816 — which in that vicinity is re- membered as " the cold season " — and was ordained June 10, 1818. The first thirteen years of his minis- terial life were devoted to the work of an itinerant preacher ; and in his own language, he " was almost constantly traveling," and that *' generally in places where they were destitute of preaching." To some extent, he was associated with such men as White and Clement Phinne}'^, and occasionally with Colby and Lamb. With Mr. White he was the " most united in spirit and labor," and at his decease preached his fune- ral sermon. But for the most part, he labored without the assistance of any other preacher. His whole time and energies were devoted to preaching, and were mostly expended in the counties of York, Cumberland and Oxford, in Maine, though he preached some in 100 ZACHARIAII JORDAN. New Hampshire, perhaps still more in Vermont, and considerable in Rhode Island ; and irequent revivals at- tended his preaching. In the fall of 1822, when Mr. White returned to Maine with a sick and dying wife, he requested Mr. Jordan to supply his place in Rhode Island. The con- ference of the Yearly Meeting of which he was a mem- ber, also united in the request ; and accordingly he spent the ensuing winter in Rhode Island, and remained there until Mr. White returned, in May, 1823. According to the records of the Rhode Island Quarterly Meeting, his labors there were efficient and higlily prized. When Mr. White again left Rhode Island, in the autumn of 182G, Mr. Jordan also again supplied his place. He remained in those parts about a 3'ear, and preached with- good effect, principally in Burrillville, Smithfield, Gloucester, Blackstone, Scituate, Taunton and Reho- both. Concerning his efficiency in these labors, one of the ministers of the Rhode Island Quarterly Meeting, under date of January, 1827, wrote that he was "la- boring within the limits of the Quarterly Meeting, to the great joy and satisfaction of the brethren." Just before he left Rhode Island, he preached the funeral sermon of Abel Thornton. Mr, Jordan says : " I left many strong and good friends in Rhode Island that I have never forgotten and never shall." Soon after he left Rhode Island, he partially aban- doned his itinerant life, and assumed the pastoral rela- tion successively in several places. He says : " I con- tinued my labors at different places in Maine, after leaving Rhode Island ; having the pastoral charge of eome church, till April, 1849, when my health con>- BIOGRAPHY. 101 pelled me to give up constant preaching and the pasto- ral relation. Since then I have preached a part of the time, and my health has much improved. I continued m^'' labors constantly during thirt3^-three years. 1 still love the cause, and the work of preaching the gospel." But during the earlier portion, at least, of Mr. Jordan's pastoral experience, a Freewill Baptist pastor still retained many of the characteristics of an itinerant. There was a much more frequent and lengthy inter- change of ministerial offices, tlian is now customar}:" in man}" parts of the denomination ; and in nearly every revival, the neighboring ministers were more or less as- sociated with the pastor of the church where it occur- red. Thus, each assisting minister became practically and for the time an itinerant. For this, and other pur- poses, Mr. Jordan still traveled considerably ; and both in the churches of which he was pastor and else- M''here, ^vas frequently engaged in revivals. It is hoped that the detailed accounts of these seasons may jet be gathered up and preserved. Concerning one of them, at Pn.rsonsfield, in 1S44, Mr. Jordan sa3-s : "Yesterday (the sabbath) was a blessed da}-. Some sixtj^-five or seventy were forward to the anxious seat — forty-five or more were males, and most of them heads of families. It is thought that between thirty and forty have found pardon, and many are rejoicing in the love of the Savior." Referring to some of the vagaries of the Adventist excitement, he adds : "Let those who have predicted that there would be no more conversions, learn their mistake and again go to work for God. It is thought that there never was be- fore so general and powerful a work of God in this place. 102 Z A C II A K I A H J O R D A N . Many that have passed through revival after revival, girded up with morality, and standing in the way of the work of God, have now submitted to the Savior, and are laboring: for the salvation of others." It would also be interesting and profitable to knov/ more of those por- tions of our brother's histor}^, that are not so directly connected with revivals. For what are technically called revivals, are not the only periods of real prosper- ity to the Christian church, nor the only medium through which true godhness is promoted. His early education w^as quite equal if not superior to many of our effective pioneer ministers. And yet he regi-ets that it was not better. In 1S37, he wrote : " I lament that I had not been more persevering, and made a gi-eater effort for a better education in early life." 'Now he says, referring more particularly to his itinerant life: "In consequence of my traveling as much as*l did, I could not devote so much time to study, as I have done since I became settled, and have taken the charge of a church. But I have felt grateful that my early ad\'antages were as favorable as they were. I have also regretted that I did not de\'ote more time w study before I commenced preaching." Jane 5, 1832, he married Esther Merrill, with whom he lived until she died July 3, 1S38. He w^as married again, April 21, 1840, to Sabrina Page, who is still living. He was a member of the fifth General Conference, and now lives at Limerick, Maine. a REUBEN ALLEN. Reuben Allen was born in Gilmanton, New Hamp- shire, September 4, 1795. His parents were pious, and were members of the Calvinistic Baptists. The son was the subject of earl}^ religious impressions, and when but a boy used to retii'e to secret places to pray. At the age of fifteen, he was apprenticed to Mr. John Mud- gett, to learn the blacksmith's trade. Here, also, he was under practical religious influences. Mr. Mudgett maintained constant and daily famil}^ devotions, and his house was the home of the faithful Methodist itiner- ant — from whom the apprentice often received good instructions and admonitions. At times, he was almost persuaded to be a Christian. On the evening of the fourth of October, 1811, he was solicited to attend a place of youthful amusement. At first he was strongly inclined to go. But from some cause, for which he is unable to account, he declined the invitation ; and through curiosity attended a prayer meeting, which was held in the house where he lived. He states that he entered the meeting with careless in- difference ; although he had previously been at times under powerful conviction for sin, and had feigned a cheerfulness and indifference toward religion which he did not feel. He had not been long - at the meeting, when his mind became suddenly occupied with a vivid sense of his great sinfulness. Striving to conceal his emotion, he concluded to leave the place; but, as if held by some unseen hand, remained until he was led 104 RE UK EX ALLEN. to feel that he should lose his soul if he did. Soon he began to say within himself, " What shall I do to be saved?" and eventually, "O Lord, have mcicy on me, a poor, undone sinner!" His distress of mind increas- ing, he attempted to rise and ask the peo])le to pray for him, when he fell prostrate on the floor, and cried out, " O Lord God, have mercy on my sinking soul?" Upon this, he says that " the brethren looked wonder- struck, and for a short time hardly knew what to think or do. At length some of them shouted aloud, while others fell upon their knees and cried to God in my be- half Thus we continued for about three hours and a half, when to the praise of God light beamed upon me, and the glory of God filled my soul." He continues : " The next morning the way looked so ])lain to me that I thought I could make others see and feel as I did. I went to them with all the honesty of a child, in the full belief that the}' would praise God with me. But in this I was greatly disappointed. Among others, I went to a natural brother, and told him what I had found, and entreated him to come and go with me. But I seemed to him as one that mocked, and he turned from me. I was grieved, and wept: and for some time seemed like one forsaken, and could not see v.hy it M-as so. But on looking over the past, I found that he and others were no bhndcr than I had been all the days of my life." Though he had become somewhat acquaint- ed with the Freewill Baptists, and sympathised with their sentiments, ^-et as there was no Freewill Baptist church in that vicinity, he became connected with the Methodists, and remained with them until he removed from the place. Referring to this connection, he says, BIOGRAPHY. 105 " I differed widi them in opinion, but this was not a bar to Christian union." " At the a,oe of nineteen," he says, " I felt it my duty to appoint and attend prayer and conference meetings. Tliis I supposed was all that the Lord would ever have for me to do. Soon, however, I began to feel that I ought to give myself up to preach the gospel, and that woe was me if I did not. But I tried to put these thoughts away, as the fancy of the brain ; for I could not believe that the Lord would call such a feeble worm of the dust to so great a work." His mind event- ually became so deeply affected with these impres- sions, that he could scarcely attend to his daily busi- ness. But when his apprenticeship had nearly ex- pired, he came to the conclusion that, all things consid- ered, it could not be his duty to attempt to preach. Very soon after this, he was taken sick, and was nigh unto death. He says that past impressions now rushed like a flood upon him, and the alternative seem- ed to be presented for him to consent to preach and live, or to persist in refusing and die. When it ap- peared that all other hope had fled, he at length re- solved that if his life was spared he would enter the ministr3^ He almost immediately began to get better ; but soon concluded that his resolution had nothing to do with his recovery, and determined to recall it. Li less than half a day he was about as sick as before, and thought that now he must certainly- die — that as he had once broken his promise to God, it would be useless for him to promise again — and that eternal wretched- ness would bs his portion. Still, like Hezekiah, he cried unto the Lord ; but the Lord seemed to him to 10 106 REUBEN ALL EX. soy : " You have promised once, and when I favored vou, recalled it, and why promise again V Yet if you will promise to a person who may testify against 3'ou, if YOU fail to perform, I will still grant your request." A favorable and apparently providential opportunity soon occurred, and he declared his leelings to Mr. Mudgett, with whom he still lived. After this, he iiQain beoan to recover. Before his health was wholh^ restored, he dreamed that an individual came from the adjoining town of Northfield, and told him that the people there were sick, and he ^^"as wanted to take care of them ; and that he answered that he was sick himself, and could not. The messenger, however, declared that he must. Up- on this, he awoke ; but on going to sleep again, dreamed the same dream the second lime. This had a meat ef- feet upon him. He arose early in the morning and said that he was going to Northfield. The people of the house at first launched at him : but he said that the Lord demanded it, and he must obe}-. The people of Northfield were very much surprised to see him, but he told them that the Lord was in it and had sent him. He immediately commenced holding meetings day and night, and an extensive revival was the result — though he would not allow^ his discourses to be called preaching. He remained there about four months, and during that time about thirty-five persons were converted. And yet, he soon began to question whether he had not run licfbrc he was sent, and concluded to return to his trade. But, as he expresses it, " preach " still fol- lowed him. In order if possible to rid himself of this, he wen< to Montreal, in Canada, and engaged to work BIOGRAPHY. 107 at blacksmithing. This, however, afforded no rehet'; and his feehnojs became such that on the next dav he gave up his engagement, and started for home. But instead of going there, he stopped in Northfield, and from thence went to Newburyport, where he worked a month ; but found no peace for him there. He then went home, built a shop, and commenced business. In October, ISIG, he married Ahce A. G. Sanborn, oi' Northfield. He continued to work at his trade until the next fall, when his wife died. In her d^'^ing moments she said to him : "I fear I have been the cause of keep- ing YOU from the work to which the Lord has called you. He will now take me to heaven. I am read}', and I charge you to give 3'ourself up to the work." This, added to all that he had experienced before, in- duced him to close his business and enter upon the \^ork of the ministr}'. At first, he went to Hillsborough count\^ where he remained a few weeks, and sajs that he saw a glorious work of gi^ace. In the winter he commenced preach- ing in Wheelock, Vermont, and in the ensuing fall was ordained and became the pastor of the rree\A'ill Baptist church in tliat town. More or less were baptized and added to the church nearly ever}^ month during the year. In the spring of 1819, he divided his time be- tween Wheelock and Cabot ; but occasionally preach- ed at other places, formed one or two new churches, and baptized about fifty persons. During the first part of 1820, he traveled more, and preached in Burling- ton, St. Albans, and other towns about the lake. The latter part of the year was mosth' spent in Cabot. The Freewill Baptists and Congi-egationalists agreed to wor- 108 REUBEX ALLEN. ship together, and selected him lor their minister. He says : " Strange as it may appear, this was one of the most pleasant periods in my life. I learned that Chris- tians could walk together, although they differed in opinion in some things. The way to do this, is to think and let think." In October, 1821, he started on horseback for Rhode Island ; and arrived at Burrillville, in that State, on the day of the organization of the Rhode Island Quarterly Meeting. The next day he preached the sermon at the first Freewill Baptist ordination which occurrred in the State. In December, he returned to Vermont, and spent the most of the winter visiting among the church- es. He then left for Rhode Island. Concerning his first movements there, he says : " Having made up my mind to spend some length of time there, I did not look for an old church, with which to settle. I therefore formed a circuit of perhaps eighty miles in circumfer- ence, embracing for sabbath appointments, Pawtucket, Rehoboth, Taunton, Blackstone and Chepachet. This circuit I passed around about once in five weeks, some- times attending meetings between these places every da3\ The Lord revived his work in all of these places. The Rehoboth church at that time belonged to what was called the Groton Union Conference, bat now joined the Rhode Island Quarterly Meeting. Soon a church was formed in Taunton, one in Blackstone, and another in Gloucester, at Chepachet. About this time, Timothy Morse said of him, and of his labors in Rhode Island, tliat he was " a very capable, firm, promising young man, who has the cause of God near his heart, and I think is doing much good through that country." BIOGRAPHY. 109 He was married May 5, 1824, to Phebe Leonard, ot Taunton, and in the following December, settled at Paw- tucket, as the pastor of the Pawtucket Freewill Baptist church. And yet, his labors were by no means con- fined to that place. He also had " the care " of other churches, besides preaching where there were no Free- will Baptist churches, and frequently interchanging labors with other ministers. From Pawtucket, he re- moved to Taunton, in Januarj'- 1S2G, but without very materially changing the sphere or the character of his operations. In the autumn of 1829, he received a call to become the pastor of the Smithfield church, at Greenville, which he accepted, and accordingly moved to that })lace. He however also became the pastor of the Gloucester church, at Chepachet, and half of the sab- baths were spent at each place. But in the fall of 1830, he resigned his charge at Chepachet, and commenced ])reaching at North Scituatc. He now spent the sab- Ixith alternately at Greenville and at North Scituate. This arrangement and these relations continued with little or no variation for twelve years. During that time, about eighty were added to the church at Green- ville, and a church was gathered at North Scituatc nnmbering not far from three hundred members. The Smithville Seminary having been put into suc- cessful operation at North Scituate, Mr. Allen moved to that place in December, 1840, for the purpose of at- fording increased educational facilities to his children. In the succeeding spring he relinquished the pastoral care of the Smithfield church, and for the most part re- stricted his ministerial labors to Scituate. But in 10* 110 REUBEN ALLEN. 1845, having been the pastor of this church for seven- teen successive years, and since its organization, he thought it advisable to resign the pastorate. The church at that time reported four hundred and twelve members. In one , ol" the revivals which occurred through his instrumentality, during his connection with this church, nearly one hundred persons were baptized and united with the church in a single day, and one hundred and twenty-seven were baptized in the short space of eight months. He now again commenced operations mostly on new gi-ound, and for the next seven years preached princi- pally in Coventry, Natick, West Greenwich, and War- wdck. In 1847, a new church was gathered and or- ganized in Coventry through his instrumentalit}'. But at the expiration of this time, he received an invitation to become again the pastor of the church at North Scituate, and has recently entered upon the duties of that relation. He says : " I have now lived about fifty-seven 3'ears, and have been a professed Christian about fort}'' years. I have been in connection with the Freewill Baptist denomination about thirty-five years, and for thirty-four years a professed minister of the gospel of Christ. In. these thirty-four years it has been my happy lot to or- ganize a large number of churches, and to baptize be- tween thirteen and fourteen hundred persons. I have also attended between fifteen and sixteen hundred fu- nerals, and joined five hundred and twenty-eight cou- ples in marriage." This is an amount of ministerial service which has very few parallels; and from such a stand point as this, it is easy to perceive what must BIOGRAPHY. Ill have been the ardor, perseverance, and iron energy, with which he has pursued his calhng. And this is seen still more clearly, when it is remembered that he was a comparatively uneducated boy, without profes- sional training or factitious advantages, who went di- rectly from the anvil to the pulpit, and who had noth- ing upon which to depend but his own native abilities and his trust in God. Mr. Allen is not opposed to progi'ess. He would not have us be content with our past or present personal or denominational attainments. Bat while he would have us gain clearer and more complete conceptions of di- vine truth, and improve our methods of applying and enforcing it, he is still deeply solicitous that we should earnestly seek to retain a fervent spiritualit}" — such as heretofore has characterized us as a people. He re- joices " in the great reforms that have taken place in many things," and is a consistent advocate of the be- nevolent enterprises in which the denomination is inter- ested ; but fears that along with these things, we " take a little too much pains to be like other nations," and in some respects have needlessly "departed from the old landmarks." He uses the pen but little if at all in his ordinary pulpit preparations. His preaching is therefore entirely and purely extemporaneous; and to a considerable ex- tent is characterized by the style and manner of the pioneer ministers of the denomination. There is, how- ever, nothing of the recitative or sino-sons: tone which was indulged by a few of them ; and which in some quarters has rather unjustly been deemed a general pe- culiarity of our early preachers. The sermon which 112 REUBEX ALLEN. follows was preaclied upon a funeral occasion, and was afterwards written from memory. The consequence ])robably is, that while most of the scripture quotations are retained, a considerable portion of his passing com- ments upon them are very likely omitted. And what is of more importance, the colloquial enunciation and earnest expression, peculiar to this class of sermons, as well as to the individual author, can by no possibility be daguerreotj'ped on paper; and without them the sermon is but the half of itself Mr. Allen says : " This discourse was delivered without the least thought that it would ever be printed. By special request, although with some reluctance, I have written it from memory, and give it to the public through the medium of tlie press. I exj^ect that the reader will consider tlie cir- cumstances, and make all the allov.-ance that the case demands." SERMON. THE RESURRECTION. BY REUBEX ALLEX. Blessed an# holy is he that hath part in the first resurrection : on such the second death hath no power. — Rev. 20 : 6. Ix discoursing upon this subject, I shall confine my- self to the Bible for proof; and shall do as Elihu said to Job — show you my opinion. I shall attempt to lay before you what I consider is taught in the scriptures of truth in relation to this subject. And although I may differ in opinion from others, I will be governed by the golden rule, and do to them as I would have them do to me. I have my own views — a privilege which I think belongs to every man, unless in the exercise of this right he infringes on the rights of others ; and if any one shall differ in opinion from me, on some points in this discourse, I will have no controvers}' with him, and hope we shall still have charity and love as brethren. What is a resurrection, in the sense of the text ? It is to quicken and make alive. The term resurrection is applied to men in a two-fold sense. First, to the mind, or spirit ; as appears from the language of the apostle, Ephesians 2: 1, "You hath he quickened who were dead in trespasses and in sins," and in verse G, " hath raised us up together, and made us sit together in heavenly places in Christ Jesus." We here have a death, resurrection, and a life from the dead, that has nothing to do with the death, resurrection, or life of the 114 REUBEN ALLEN. body. And again, John 5: 24, " Verih- I say unto you, he that hca.reth my words, and behe\eth on him that sent nie, hath everlasting Kfe, and shall not come into condemnation ; but is passed from death unto life." Also, Colossians 2: 13, " And 3'ou, being dead in 3Tjvu- sins and the circumcision of your flesh, hath he quick- ened together with him, having forgiven you all tres- passes." Galatians 6: 15 — " For in Chri^ Jesus nei- ther circumcision availeth any thing, nor uncirCumcis- ion, l)ut a new creature." Again, Colossians 3: 10, *' And have put on the new man, which is renewed after the image of him that created him." The above, with many other passages that might be referred to, go to prove beyond a doubt, in my mind, that there is a spuitual resurrection. We here have a death, a resur- rection, a life — a new creation ; all of which refers to the mind alone : as saith the aiDOStle, " renewed in the spirit of your minds." Yet the time will come when there will be a resurrection of the bod}-. In this discourse we propose to notice: 1. That there will be a resurrection of the bodies of the right- eous and the wicked, in which the righteous and the wicked shall be raised at the same time, and also in- <]uire wliat bodies they shall have. 2. That Christ is the first resurrection. 3. Who shall have a part in him. 4. The blessings promised to those that have part in him — in life, in death, in the resurrection, the judg- ment, and the eternal world. I. The resurrection of the body. In speaking on this point, I shall not be governed by the opinions of others ; but shall apply to the law and the testimony. If I speak not according to this rule, it is because there is no light SERMOX. 115 in me — at least on this subject. " Now that the dead are raised, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob"— Luke 20 : 37. The Savior himself here declares that even Moses in his day preached the doctrine of the resurrection. The New Testament abounds with proofs of this doctrine. A few of the man}^ that might be named, are the follow- ino-. "The hour is coming, in which all that are in their gi^aves shall liear his voice, and shall come forth" — John 5 : 2S, 29. It says, all that nre in their graves. And what is it that is in the gi-ave ? It is the body, not the soul or spirit. See Ecclesiastes 12 : 7, " Then shall the dust return to the earth as it was, and the spirit .shall return unto God who gave it." Tlie dust here .spoken of, is the body; as it is said that "the Lord God formed man of the dust of the earth." This body, then, that goes to the grave, and returns to the earth as it was, is to hear his voice and come forth. Then, in Philhppians 3 : 21, it is said : " Who shall cliange our vilo bod}', that it may be fashioned Yikr. unto his glorious body." Thus we see that our vile body is to be changed ; and corruption is to put on incorrup- tion, ci.nd this mortal is to put on immortality. Then is to be brought to pass that saying, death is swallowed up of victory. Again, Romans 7 : 23, " Even we our- selves groan within ourselves, v/aiting for the adoption, to wit, the ]-edemption of our body." While the apos- tle looks forward to the redemption of his body, he groans, being burdened — he longs for the time to come, when he shall be relieved irom this present body, and ])e with Christ, and sing the song of victorv over death IIG REUBEN ALLEX. and the gi^ave, saying : " O death, where is tliy sting? O grave, where is thy victory V" Perhaps enough has been said to show that the bodv shall be resurrected. I pass to notice that the righteous and wicked shall be raised both at the same time. It is plain that both the Old and the New Testament writers believed that this will be the case. In Acts 24 : 15, it is said, " And have hope towards God, which they themselves also allow, that there shall be a resur- rection of the dead, both of the just and unjust." Again, in Daniel 12: 2, "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." And, in John 5 : 29, " They that have done good, unto the resurrection of life ; and the}^ that have done evil, unto the resurrection of damnation." Therefore we see that the righteous and the wicked are to be raised. But are they raised at one and the same time ? We answer: they are. "And before him shall be gathered all nations ; and he (Christ) shall separate them one from another, as a shepherd dividcth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left," — Matthew 25 : 32, 33. We here see Christ on the throne of his glor}', and before him at the same time are the righteous and the wicked. And then they are separated, the one from the other. He, the judge or king, then passes the sentence upon them, and dooms the wicked to everlasting jjunishment, but the righteous are admitted into life eternal. From the above, it is plain to me that both the righteous and the wicked are raised at the same time. The parable of the ten virgins, which must refer to SERMON. 117 this event, also goes to show the same thing. In the preceding chapter, our Lord had been speaking of the destruction of Jerusalem, the signs of his coming, and of the end of the world. After telling them of many signs that shall precede his coming, he said : " Of that da}'' and hour knoweth no man ; no, not the angels in heaven, but my father only." He closes up with these sayings : *' The lord of that servant shall come in a day that he looketh not for him, and appoint him his portion with the hypocrites : there shall be weeping and gnashing of teeth." Continuing the same subject, it is said, "Then (not years afterwards) shall the kingdom of heaven be likened unto ten virgins," five of whom were wise and five foolish. "While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, behold the bridegroom cometh ; go ye out to meet him. Then all those virgins (not a j^art of them) arose and trimmed their lamps. And the foolish said unto the wise, give us of your oil, for our lamps are gone out." The}^ were directed to go and buy ; and while they were gone, the bridegroom came. Then they that were ready went in, and the door was shut. And after this the other virgins came, sa3dng. Lord, Lord, open to us. But he shall say to them, I know you not. We here see that they all went out together, and trimmed their lamps together. But a separation then takes place — from the fact that when he came a part were not ready, and the door was shut ao-ains1 them. We think it must be plain to every one, who looks at the subject in a Bible light, that the righteou-- and wicked come forth together. But the objector may say that the language of Paul 11 118 REUBEN ALLEN. to the Thessalonians forbids such a conckislon, where he says, 1 Thessalonians 4: 16, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God ; and the dead in Christ shall rise first." Let us now consider the passage for a few moments. We do not see that the apostle has here said even one word about the res- urrection of" the wicked. He only designs to show that the righteous dead will be raised before the righteous living will be changed. And then shall they be caught up together to meet the Lord in the air 5 so shall they ever be with the Lord. That there will be some alive on the earth when Christ comes, is generally admitted by all evangehcal Christians; and is a fact plainly set forth by Paul in his epistle to the Corinthians. " Behold, I show you a mys- tery. We shall not all sleep, but we shall be changed'' — 1 Corinthians 15: 51. Without doubt, sleep here means death. By this it appears that some will be alive at the comincy of Christ, and then be chano-ed. Althouoh the apostle admits that this is a mystery, yet he contends that it shall take place — and that suddenly, as appears in the fifty-second verse, " in a moment, in the twinkling of an eye, at the last trump ; for the trumpet shall sound, and the dead shall be raised, incorruptible, and we shall be changed. But who shall be changed ? See Thessalo- nians 4: 15 — "That we which are alive and re- main unto the coming of the Lord shall not prevent* them which are asleep," or dead. We here see that the dead in Christ are raised first, then the living are * Greek, phtliasomen, from pldhano, to precede or go before. — a. D w. SERMON. 119 changed, and they then are caught up together. Hence we think that the passage in question has nothing to do with the time of the resurrection, and consequent!}^ does not prove that there will be any length of time between the resurrection of the righteous and the wicked. Therefore we think that the saying is true, which is found in John's gospel: "For the hour is coming, in the which all that are in the graves, shall hear his voice, and shall come forth ; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation" — that all the right- eous and wicked will come forth at the same hour. And while the righteous shall hail the event with joy and shouts of praise, saying, " This is my Lord, I have waited for him," the wicked shall call for the rocks and mountains to fall upon them and hide them from the face of him that sitteth on the Throne, and from the ^\Tath of the Lamb, saying, "For the great day of his wTath is come, and who shall be able to stand?" But with what bodies do they come? This question was asked the apostle. I will here give the apostle's answer. " God giveth it a body, as it hath pleased him, and to every seed his own body," "It is sow^n a natural body, it is raised a spiritual body." They shall then have spu'itual and immortal bodies : for this corruptible must put on incorruption, and this mortal shall put on immortalit}^ ; and they shall be made as the angels of God, to die no more. 11. Christ is the first resurrection. Christ saith to Martha, " I am the resurrection and the life. He that believeth in me, though he were dead yet shall he live." He has also said that heaven and earth shall pass away. 120 REUBEN ALLEN. but my word shall not pass away; and as he has said, in just so many words, that he is the resurrection and the life, I am bound to believe that this is the case. Well was it said by the apostle Paul, that our Sav- ior, Jesus Christ hath abolished death and brought life and immortality to light through the gospel. This is a spiritual resurrection, and is therefore the same as the new birth. Christ was also the first who was resurrected from the gi-ave. See 1 Corinthians 15: 20 — "Now has Christ risen and become the first fruits of them that slept," and in the twenty-third verse, " Christ the first fi'uits ; afterwards they that are' Cimst's at his coming." The above I think is sufiicient to show that he is not only the first resurrection, but also the first who was resurrected. But the objector may say that many that slept in their graves, arose at his crucifixion. This I shall not admit. Matthew says: "And the graves were opened ; and many bodies of the saints which slept arose, and came out of the graves, after his resur- rection, and went into the holy city, and appeared un- to many," — Matthew 27 : b2, 3. Mark ! It is " after his resurrection" — not before. Therefore, he 3-et was the first that rose from the dead. in. Who shall have part in the first resurrection. Answer ; the pure in heart. " Blessed are the pure in heart; for they shall see God." "Follow peace with all men, and holiness, without which no man shall see the Lord." " For this \'e know that no whoremonger, nor imclean person, nor covetous man, who is an idola- ter, hath an}!' inheritance in the kingdom of Christ and of God," — Ephesians 5 : 5. " He that hath this hope, SERMON. 121 purifieth himself, even as he is pure," — 1 John 3 : 3. None but the pure in heart can have part in Christ , for if we have not the spirit of Christ, we are none of his. So in Acts 10 : 35, " But in every nation, he that feareth God and worketh righteousness is accepted of him." IV. The blessings promised to such as have part in Christ Jesus. 1. In this hfe. Paul says : " There is therefore now no condemnation to them who are in Christ Jesus." The Psalmist declares that, " Great peace have they that love thy law, and nothing shall offend them." Isaiah testifies, " And the word of righteousness shall be peace, and the effect of righteousness quietness and assurance forever," — Isaiah 32 : 17. " Bodily exer- cise profiteth little, but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come," — 1 Timothy 4 : S. Again : " There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall re- ceive an hundred fold now in this time." On the other hand, " What shall a man be profited, if he gain the whole world and lose his own soul ? or, what will a man give in exchange for his soul ?" 2. In death. Says the wise man : " The righteous liath hope in his death." " Sa3^3^e to the righteous that it shall be well with him." But, while the righteous hath hope in his death, the wicked are driven away in their wickedness ; and while it shall be well with the right- (u)us, and they shall eat the fruit of their doings, there shall be woe to the wicked, for the rew^ard of their 11* 122 REUBEN ALLEN. hands shall be given them. As life is the time to pre- pare for death, let us see to it, that our peace is made with God before it is everlastingly too late. 3. In the resurrection. In John 5 : 28, 9, it is said that when the}^ that are in their graves shall come forth, in the resurrection, then "they that have done good" shall come forth to the resurrection of life, while those that have done evil shall come forth to the resurrection of damnation. Then shall be sung, by those that have part in the first resurrection, " O death, where is thy sting ? O grave, where is thy victory ? " Then rnor- talit}^ shall be swallowed up of life. Then, as Job sa3-s, " the wicked shall cease from troubling," and the faith- ful child of God shall be saved from all the afflictions of this world. Although many are the afflictions of the righteous, yet the Lord delivereth them out of them all. 4. In the judgment. In Acts 17 : 31, it is declared that God hath appointed a day in the which he will judge the world. And in Matthew 25 : 31-4, it is said of that day : " Then shall he sit on the thi'one of his glor}", and before him shall be gathered all nations ; and he shall separate them one from another, as a shep- herd divideth his sheep from the goats. Then shall the king say unto those on his right hand, (the righteous ) come, ye blessed of my Father, inherit the kinodom prepared for 3'ou." They shall be spared, as a father spareth his own son that serveth him. We are all bound to the judgment, as said Paul, 2 Corinthians 5 : 10, " For we must all appear before the judgment seat of Christ, that every man may receive the things done in the body." Then every one shall give an account of himself unto God. Then shall it be said to him that SERMON. 123 has part in the first resurrection, " Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the pj of thy Lord !" In Romans 2: 6, 7, it is declared that " God shall render to every man according as his works shall be." He who by patient continuance in well doing seeketh for glory and immor- tality, to him eternal lite shall be oiven. 5. In the eternal world. Revelation 3 : 21 — " To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with m}^ father in his throne." They shall be made j^illars in God's temple, to go no more out forever. There they shall be saved from sickness, from sorrow, and from pain. They shall have no need of the light of the sun, moon, or stars, or of a candle ; for the Lord God shall be the light of the place. But language would fail to describe the gior}^ of that place. Eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, the things that God has prepared for them that love him. And now we see throuoh a glass darkly, but then we shall see as we are seen, and know as we are known. We now see in part, and we prophesy in part, but when that which is in j)art is done away, and that which is perfect is come, then shall his p(?ople shine fjrth in the kingdom of their father like stars in the firmament for ever and ever. "And I heard a voice from heaveft sa3dng unto me, write ; blessed are the dead that die in the Lord from henceforth ; Yea, saith the spirit, that they maj'- rest from their labors, and their works do follow them." Finally. They shall be heirs to an inheritance that 124 REUBEN ALLEN. is incorruptible, and that fadeth not away ; reserved in heaven lor them that shall hold out failhtul unto death. This God has promised. " Be thou i'aithlul unto death, and I will give you a crown of life." — Revelation 2 : 10. The apostle expected this crown, when he said, in 2 Timothy 4 : 7,8, "I have fought a good fight, I have kept the faith, I have finished my course. Hence- forth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day. And not to me only ; but unto all them that love the appearing of our Lord, Jesus Christ." Yes ! and to the praise of God, be it said, such shall be heirs of God and joint heirs with Christ. Christ has also said that " to him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Blessed be the name of the Lord ! — they that overcome shall inherit all things. And more than this. The}' shall bo made pillars in the temple of their God, to go no more out forever. And what is the second death ? See Revelation 20 ; 14. Of this I have not time to speak. But those that have part in the first resurrection shall not be hurt by it. On them it has no power. It will be the portion of the wicked forever, but it shall not hurt nor come nigh the righteous. May we seek to escape it now, while we have opportunity ; for the night of death com- eth, in which no man can work. In conclusion : permit me to say to this numerous audience, that by the dispensation of God's providence, which has called us together, we are reminded of the uncertainty of life, and of the fading nature of all the SERMON. 125 things of earth. Trul}' did the npostle sny : " Ye know not what shall be on the morrow." We also see that although man may appoint, God may disappoint. Our beloved brother* saw fit to leave the place of his birtli, his family, and all that was dear to him here, to make his way to what some call the golden regions — expect- ing to remain a short time, and then return and enjoy the happiness of his own fireside. But, alas ! before he fully reached his destination, death met him, and called him away. Among strangers he was laid away in the grave, there to remain Until the morning of the resurrection — ^yea, until the proud billows of the Pacific ocean shall cease to dash on the shore, and until its rolling waters and roaring thunders shall cease to shake that lonely spot upon the beach where sleeps the dust of our departed brother. And when the trump of God shall call the nations to the judgment, I expect that our brother will be among the number on which the second death shall have no power. Years ago, and with some that I address this day, he witnessed a good profession, which he ever faithfully maintained. But now he is ta- ken from us, and we are going to him as fast as time can roll away. I hope that this event will serve to arouse us, as members of the same church with him, to more dili- gence to make our calling and election sure, and that we may be sure that we have a part in the fii'st resur- rection. And it is my prayer to God that you who are thus bereaved of a husband, a father, a son, and a rela- tive, or a neighbor, may be found in readiness when * Coomer Smith, of Scituate. 126 REUBEX ALLEN. you shall be called awa}^ and that you may find that rest which God has promised to his people. And now let me say to this large concourse of peo- ple, who by thus assembling show their respect for our worthy friend and brother — forget not that a larger number than this will soon be gathered, and we shall be among them. For before God shall be orathered all nations. The dead, small and great, shall be there, and shall be judged for the things done in the body ; and the righteous shall be separated from the wicked. Then the Savior will leave the mediatorial seat, and they that have done his commandments shall enter in tlu'ough the gates into the city. ^lay this be the happy lot of all that hear me this day ! And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified ! Amen. DANIEL WILLIAMS. Mr. Williams is a lineal descendant of Roger W^il- liams, the founder of the State of Rhode Island, and is therefore a rightful inheritor of the early distinguishing- principles if not of the soil of that commonwealth. And, it may be added, unless history miscredits the theolog- ical sentiments of his ancestor, at the time that Rhode Island was founded, no denomination more fully en- dorses those sentiments than does the one with which the subject of this sketch is connected. He is a native of Gloucester, Rhode Island, and was born October 3, 1790. When the town was aftenvards divided that part where he lived was called Burrillville. His parents were not wealthy, but by an honest indus- try maintained a respectable position in society, and gave then' children such advantages lor an education as were then common in that part of the countr}^ When about eleven years old, the funeral of a child, in the neighborhood, aroused in the mind of Daniel his first remembered religious convictions. His distress became in consequence so great, that he retired to his bed ; but when asked if he was sick answered that he was not. In his own language, " I called upon the Lord, and he delivered my soul, and I was happy in the love of God, and for some time enjoyed his presence." But after a while he lost this enjoyment, and became, as he says, " wild and vain ;" although he ever after most firmly believed in the truthfulness and blessedness of the Christian rehgion. He says : " I never did a wicked 12S DAXIEL WILLIAMS. act but conscience would always condemn me, and I made promises to the Lord that I would lead a new life. But my promises would soon be broken. Thus I lived for many years, alwa3"s calculating to seek that peace to my soul which I before enjoyed." But during the celebrated revival in Burrillville, in connection with the preaching of Colby, Mr. Williams began more seriously and earnestly than before to tliink of returning to the practice and enjoyment of religion. At length, and after a long struggle, he obtained satis- factory evidence that his sins were again forgiven. He was baptized by John Colby and united with the Bur- rillville I'reewill Baptist church, on the thirteenth of May, 1S13. " Soon after," he says, " I felt that I had a work to do for the Lord. But my abilities appeared to me to be so small that I made many excuses. But all I could form would not satisfy my mind." He had learned the blacksmith's trade, and when he eventually yielded to his conviction that he ought to become a preacher, he too went directly from the anvil to the pulpit, without any special preparative training or study. And even for j'ears after he commenced preaching, he worked at his forge during the week, and on Saturday niofht threw down his sledge and doffed his leather apron, to enter the pulpit on Sunday morning. In 1819, he was married to Nancy Smith, of Glou- cester. But he had before this been licensed to preach, and his labors in various places in the vicinity had proved very acceptable. He had, as he says, felt par- ticularly impressed to go and preach in the adjoining town of Foster. He accordingly went, and his preach- ing there resulted in a revival. He was then ordained. BIOGRAPHY. 129 at a Quarter^ Meeting held at Burrillville, October 13, 18*22. Continuing to preach in Foster, some were bap- tized, and a church was organized, which at first num- bered some seventeen members. He became the pas- tor of the church, and in 1824 moved to the south part of Gloucester, nearer the place of its meetings. From thence, in 1826, he removed to Killingly, Connecticut, to what is now called East Killingly village, where he still resides. During all this time he had attended all the appointments of the church, and had also continued to carry on his business as a blacksmith. Soon after removing to Killingly, he commenced preaching in the village ; as he says, in his own hired house. A revival soon resulted from his preaching there, and a number were baptized and became con- nected with the church, which now assumed the name of the Foster and Killingly church. He then com- menced spending his sabbaths alternately at the meet- ino- house in Foster and in the villaoe where he lived. o o This arrangement continued uninterrupted until the spring of 1852. The church increased in numbers, so that in 1851 it numbered almost three hundred members — nearly all of whom were baptized by himself, and were also converted through his instrumentality. In 1851, a neat and commodious meetina: house was erected at East Killingl}-, and the members of the church had become so numerous in that vicinity, that a new church was formed there of about thirty members. At first, Mr. Williams was elected pastor of the new church ; but as it was desirable to have constant preach- ing with each of the churches, he deemsd it advisable soon after to resign the charge. He accordingly re- 12 " 130 DAXIEL Vv^ILLIAMS. mains in the pastorate of the cliurch which was first gathered through his instrnmcntahty ; and though far axlvanced in hte, is still performing active service — preaching quite as often and performing quite as much other ministerial service, as the most of his younger brethren in the ministry. Some yeai's since he relinquished the business of Idacksmilbing, and devoted himself more fully to the work oi"the ministry'' ; but yet without ever receiving a stated salary for his ministerial services. He has re- ceived, and received onlv, whatever his brethren [ind iricnds, individual^ and without any concert of action, liave seen fit to give. But as his acquaintaince has been extensive, and he has ever3^wherc elicited a strong re- spect and affection toward himself, he has probably re- ceived much more than most pastors would, who should depend upon such a system, or rather want of system, for ministerial compensation. His life his not been very fruitful of striking and startling incidents. No very celebrated revival has oc- curred in connection with his labors, and there has per- liaps been no period in his life when his character or liis success depended upon any single and sudden turn in affairs. J\or has he e\er excited any wide spread or especial notoriet}-. And yet, scarcely an}' wdiere have religious interests grown up from such small beginnings to so large and m mifest results, as under his influence. It has been a gradual and almost imperceptible, but constant and })ermanent accumulation. While other churches have been torn with dissensions, or have been now prosperous and now quite otherwise, that under his charge has ever and steadilv advanced in numbers and BIOGRAPHY, 131 influence, and been strong!}" united in the bonds of love and Christian fraternity. Punctuality, perseverance, piety — are words perhaps as expressive as any others of the secret of his efficiency. The qualities they desig- nate are at least characteristic of the man, and are such as seldom if ever fail of ensuring success. He has now lived to see a generation come upon the stage of life, perform their ephemeral parts and pass away. He counseled their youthful steps, impressed upon their minds the truthfulness and blessedness of our hoty religion, whispered the words of eternal life in their penitent ears, led them into the waters of baptism, pronounced the seal of their nuptial vows, as their faith- ful pastor fed them with the bread of life, and finally closed their eyes in the sleep that knows no waking and declared the words of divine consolation to their children at their burial. And why should not these children — the generation which now exist around him, and for whom he has performed many of these same offices, and may j^et perchance perform them all — why should they not revere and love him *? He looks with a kindly eye upon the progress and improvement of the times ; and is not forgetful of the fact that his own generation in its j'outli departed quite as widely from the customs and habits of the preceding generation, and progressed quite as far beyond its standards, as does the now youthful generation advance from and be^^ond the one that is passing awa}^ None can be more sensible than is he, that wdiat are now the cherished associations of his life, in his 3-outh were re- forms, and w'ere not unfrequently stigmatized as fanati- cism and ultraism. Hence, while he loves the past and 132 DANIEL WILLIAMS. fondly cherishes its recollections, he heartily bids us God's speed, in improving the awakened activity and increasing light of the present. During his ministry, he has baptized between four and five hundred, and since he removed to Killingly has attended funerals in eleven different towns, and preached nearly two thousand funeral sermons. The number of marriages that he has solemnized, has in all probability been proportionally quite as great. MARTIN CHENEY. Martix Cheney was the son of Mr. Joseph and Mrs. Sasaiinah Cheney, and was born in Dover, Massa- chusetts, August 29, 1792. He was the foarth of six children, most of whom have now passed awa}'. An outhne of his history is left in an autobiography which he commenced in 1S50, at the earnest solicita- tion of friends, but which he did not live to complete. From this source will be drawn most of the flicts which indicate the character and circumstances of his early life. Of his ancestr\', he thus speaks : " In the few inquiries I have made respecting my ancestors, I have found but little of wealth, office or honors, unless it be honorable to be in the army ; for it seems that my lather and one of my grandfathers were in the army of the Revolution; but in my research- es I have never yet found a charge of dishonesty against one of my ancestors or connections. To the best of my knowledge, the coat of arms of m}^ ancestors, wa«, Poverty, Honcsly, P'tcty.'''' His parents were Congregationalists, and he speaks in the most OTateful terms of their earlv and earnest efforts to give him moral and religious instruction. The chief text book, aside from the Bible, was the "As- sembly's Catechism," — the theological standard to which most j'oung minds in New England were, at that time, brought for measurement. Subsequent events show clearly that, though the peculiar theology was soon divorced from his understanding, the Christian spirit 134 MARTIN CHENEY. and life which acted on him retained a hold ujion his heart. He was early sent to the public school of his native town, where the meriger privileges of improvement af- forded him appear to have been prized and improved. At an early age, and while occupying a seat in that humble school-room, he imbibed a very strong love for reading. Nearly the whole of quite a respectable village librar}^ was devoured to satisfy this early intellectual ap- petite. Of this tendency and its results he thus speaks : " Although I read with little judgment or order, and was scolded for poring over books, yet I derived much benefit, found after many days. I obtained a knowl- edge o^ words, thoughts and facts, some of which are of great use." He coveted very much the advantages of a collegiate course of study, but the small pecuniary resources of his father forbade even his expectation of such a favor. After a season of illness, of nearly a year in length, he resided ibr a short time with a brother in Boston, who kept a grocery, and Martin was frequently re- quired to furnish liquors to the customers who called often for the beveraije. While quite young, he arranged with his father to provide for himself, and soon after left for Boston, and engaged himself as servant in the family of a merchant, where he remained about one year, and then left, in de- fiance of the family's wishes and of the promise of lar- ger wages, simply because it was intolerable to be re- cognized as a servant and to recognize some one else as master. Thus early appeared — though by no means in its noblest form — that love of freedom and equality BIOGRAPHY. 135 which, in later h'fe, M'as a master passion, energised and consecrated by tlie gospel of Christ. Up to this time, nothing appeared indicating a very- deep interest in ihe subject of personal religion. While in Boston he hstened to a Universalist discourse for the first time, and found it, as he remarks, operating to di- minish the force of the moral restraints which had acted on him. He says : " I was glad there was no punish- ment beyond the grave. I feared not the punishment on this side." In the year 1810, at the age of IS, he came to reside with an elder brother in 01ne3'ville, where (with the exception of about two years) he continued to reside until his death. Olneyville then contained some twenty dwelling houses, from two to six rumshops, a distillery, no Sunday school, no public school, no meeting house. Its reputation was bad — ^its morals probably not much better. His occupation was that of preparing and vending meat, a business which he regarded as not very favor- able to his moral and religious development. And his chosen companions were of" that class who set gratifica- tion above moral duty. He found the inspired decla- ration true in his own case : " Evil communications cor- rupt good manners." The sabbath was made a holi- day, and his evenhigs found hun in the street or at the gathering places of the vicious, and he soon became one of the number. In the year lSl-3 he was married to Miss Anna Brown, daughter of Mr. Fleet Brown, of Foster, which seemed to exert a favorable influence upon his habits. In the winter of 1815 and '16 he removed with his 13 6 M A R T I N C H E X E Y . brother to Brooklyn, L. I., and went into the grocery business in New York. Here they were unsuccessful, and his brother's health having failed, Mr. Cheney with bis wife was left among strangers without regular em- ployment, without money, and almost without hope, to make such provision as he w^as able for himself ancl family during the severe winter, following what is still known as the " cold season." The next sjiring he re- turned to R. I., and engaged ngain in his former occu- pation, renewing at the same time his old associations. More and more firmly did he become wedded to his immoral habits ; weaker and weaker grew the arm of moral restraint, that sought his rescue. During the fol- lowing autumn his wife died — died in the peace and faith of a Christian. A good boarding place was found for the child that had been left them, and the descent toward moral ruin became still more rapid and fearful. In October, 1S19, he was again married, to jNIiss Nan- cy Wilbour, but the change in his social relations seems to have left his moral feehngs and habits very much as they had previously been. Tlie evil lay far beneath the mere surface of hfe, it was imbedded in the lower stratum of the soul. During the winter following his marriage he had a remarkable dream, which operated to call his attention seriously for a time to the concerns of the soul, and in- deed the impressions which it left seem never to have been fully effaced. During the 3'ear 1S20 there was a general religious interest in Providence, and large num- bers professed religion and united with the various churches. Mr. Cheney was often brought into contact with these prevalent religious influences, and not unfre- BIOGRAPHY. 137 quently with considerable temporary effect upon his heart. At a conference meeting held at the house of one of his neighbors in Olne^'ville — a man with whom he had often played cards — he became so deeply inter- ested that he was able, on his return home, to recollect nothing of the exercises subsequent to the earnest ex- hortation which arrested his attention and touched his heart. His convictions deepened, and his need of a Savior he felt to be more pressing. He v\^ished above all things to hear pra^'er. His mental distress increased, for his heart was not vet submissive and believins^, and God was at work there. At this time he discovered that his wife was also deeply interested in the subject of per- sonal religion. On his return from meeting one Satur- day evening, troubled, distressed, and anxious, he knelt by the bedside and tried to pray. Restless and tear- ful he struggled through several hours, and finally fell asleep. He arose the next morning in a calm frame of mind, grateful for a sabbath and its privileges; 3'et not thinking that this was the peace which God giveih to his people. Some daj^s elapsed — the history of which as presented in his autobiography is full of freshness and beauty and instruction — and his spirit rested on the word which God liad given as a pillov/ for the penitent and trustful hea.rt. On the third sabbath in June, 1S21, he was baptized by the Rev. Zalmon Tobev, and united with the second Baptist church in North Providence. In July following, his wife, now rejoicing in a hope like precious, was baptized and united with the same church. He A^as soon strengthened to speak in the social meetings, of his 138 M A R T I N C H E X E Y . ^ change and his hope. Not a httle attention, as may well be supposed, was excited by the change which all saw, but which he alone kne^v how to appreciate. Some hoped with trembling, but many doubted nnd pre- dicted a speedy abandonment of" the gospel. But he went forward, growing in giace, in knowledge, in strength, in labors and usefulness. Most Christians re- garded him as having a call to preach, and he was en* couraged to act prominently in the social meetings. His inner and outer experiences connected with the idea of entering the ministry, are full of interest, but their development in detail must be reserved for other pages. Now hopeful and now depressed, now feeling that tJie pulpit was his sphere, and now deeming all thought in that direction presumption, now desiring counsel and now shunning it, he passed, like many others, through a fiery ordeal, up to the post which duty seemed to be assigning him. At length he decid- ed to relate the exercises of his mind to the church of which he was a member. He did so, and was invited to preach before them on Thanksgiving day, in the month of November, 1S23. The text chosen is found in 2 Peter 3 : 9. " For the Lord is not slack concern- ing his promise," etc. He was then examined as to liis sentiments, and was found to be anti-ciilvinistic and in favor of free communion. The church was a calvinistic baptist bod}^, but had not apprised him of its position on these points at the tkne of his reception. The church advised him to take a letter and unite Avith some body S3-mpathizing with him in liis views. He took it, and united with the fourth cliurcli in Providence, and preached before them on trial Febuary 4, 1524. BIOGRAPHY. 139 Text, Jonah 3 : 1,2. The result was that a hccnse was granted him the same month. At about this time he commxencccl holding meetings in a hall in 01ne3'ville, used generally for far different purposes. Thus commenced his public labor, in his chosen place of residence, which continued, with very few and brief interruptions, for nearh^ thirty years, when (Jod in his Providence released him from his toil. If his conversion excited much attention among liis former acquaintances, it was but natural that his preach- ing sliould call out many hearers, from a variety of mo- tives. In August, 1S24, he made a tour as an evange- list to the eastern part of Massachusetts in company with the Rev. Abner Jones of the Christian Connexion. He was absent some two weeks, and preached in Salem, Haverhill, New Rowley, etc. His expenses were met, and some five dollars left in his pocket, on his return, tor his familv. He had preached fourteen discourses, besides attending other meetings. At about this time he connected himself with what was called the union conference, consisting in part ot" such ministers as Z. Tobey, Allen Brown, John Pren- tice, Ra}^ Potter, Henry Tatcm, etc. In the spring of 1825 several of these above named ministers, with other brethren, met and heard ISIr. Chene}' give his views in relation to tlie w^ork of the ministry. The\' decided that he should be formally set apart to this work. His ordination took place in April oi'this same year. Soon after his ordination his services were engaged for hall the time at Fruit Hill, North Providence. For nearly three years he continued to preach in the hall at Olncy- \'ille in the mornins' of the sabbath, and in the afternooii 140 MARTIN CHENEY. at Fruit Hill. Before the expiiation of ibis period, how- ever, the vestry of the meeting house which was being erected in Olneyville was completed, and the meeting was transferred from the hall to that place. On the second of July 1S27, the meeting house was dedicated to the worship of God. No church had as yet been formed, the house having been erected b\" a society, and Mr. Cheney 'was invited to preach at its dedica- tion, and to occupy its pulpit regularly on the sabbath. On the 7th of Nov. 1828 a Church was organized in the vestry of the meeting house, consisting of eleven ziiembers. Zalmon Tobe}' gave the little band the right hand of fellowship. The church covenant was prepared by Mr. Cheney, and is still retained. Under his pastoral care the church flourished — its numbers and its influence regularly increased. The number who have belonged to the church is probabl}'' some seven or eight hundred. Present number, a little less than four hundred. Olneyville has been the scene of his highest and choicest labors, as it was of his darkest and most feai-ful experiences. His hfe is bound up with his history. He has left his impress upon its sp'uit, and his image is clear and distinct in its heart. And yet while toiling so earnestly here, few if any men are known so widely and so well throughout the whole State, and even bej^ond its limits. He was too ready for every good word and work to refuse his eflforts where liG felt that their bestowment was consistent and need- ful, and he was too deeply confided in, not to be often summoned abroad. In labors for the promotion of re- vivals of religion in destitute places he was abundant ; at. the organization of new Freewill Baptist churches his BIOGRAPHY. 141 presence and counsel were generally sought and freely granted ; at dedications, ordinations, quarterly meetings and yearly meetings, he was deemed almost indispen- sable ; loving hearts summoned him to the altar to seal their blushing pledges with his blessing and his prayer ; and bereavement craved his sympathy and consolation, that it mioht give back to the dust and to God the ob- jects of its love, with a more cheerful faith. Small as his intellectual advantages had been in early life, and cramped as he was by his small pecuniary re- sources after entering the ministry, he grew in mental force rapidly. He thought much and closely, and when he read it was v<,nth scrutiny and independence. Hence his sermons were always full of instruction — always highly suggestive of thought. Hs avowed his convic- tions clearly and faithfully, and followed them whither- soever they went. He was as frank and as readv to abandon a position as to take one, wlien truth and dutv seemed to require it. This gave an honest, earnest sin- cerity to his manner, which arrested attention, and won its way to not a few hearts. He was kind, courteous and conciliatory when no principle was to be sacrificed, but wdjen this was to be done, his integrity and moral courage made him firm and immoveable as a rocL • His early life had famiharized him with the various phases of common life, and quickened his sympathy for the wretched, the vicious and the poor. His own sad experiences in his youth had enabled him to enter into the terrible mysteries of the sin-scathed heart, and lay them naked, until the sinner trembled before his own moral visage. And this leads to the remark that, in the reformatory 13 142 MARTIN CHENEY. movements of his time, he was always a pioneer. He was always a leader in every sphere wheje he acted, never a servile dependent ; and this, not because he was ambitious or egotistic, so much as because his ear- nest nature outran the more tardy movements of others, and induced them to put themselves meekly into his train. At home and abroad, while it was yet unpopu- lar, he took the ground of Total Abstinence in the cause of Temperance ; and his fiery logic and rational en- thusiasm stirred not a few to think, and feel, and act. JSe was one of the earliest friends of the slave, and took his well inspected positions when proscription and mob law were the order of the day, and maintained them firmly, when opposition ragi-d round him from members oi" his own circle. And seldom did his voice ring more sharply, his eye flash with a brighter fire, or his words burn with more of moral vehemence, than when he gave tongue to the dumb agony of the op- pressed, or administered his rebukes to the Southern recklessness and the Northern stupidity which combin- ed to establish, defend, and nurture the s\-stem of American Slavery. In the cause of Moral Reform he was known as an early and efficient laborer. On the questions of Peace and War, and Civil Government, as at present constituted and sustained, his views, in his later life, were much unlike those held at an earlier day. He took the position that " all war was inconsist- ent with Christianity," and carried out the principle both in its logical consequences and practical applica- tions. He was frequently called to lecture on these various subjects, on important occasions, and often de- bated the questions they involved in large pubKc as- BIOGRAPHV. 14^3 semblies, gencrall}^ with high success, — al\va3'S with £!;reat abihtv. His watchword was Progress. He lived in the present and liiture, beheving there was something better and higher before him ; and these as- pirations gathered strength with the increase of his years. He hailed a new and higher thought with al- most a childish enthusiasm. Immoveable conservation was a terrible trial tor his patience ; he could bear much better the wild radicalism which he could not approve. The latter had the merit of being alive, and to him almost anything was better than a corpse. Though his life was mostly spent in Olneyville, among the same people to a considerable extent, yet it had nothino- of monotony. Its executive enerov was perpetually striking and starting something. Not a sermon but would ruffle the sea, both of thought and feeling, in the congregation that had sat before him in his 3'outh, and seen him gi'ow gi'ay in their service. Nearly every day had its text, and eveiy week its chapter of striking incidents. They have been pur- posel}'^ omitted here, both on account of the necessary brevity of this sketch, and the expectation that an ex- tended memoir will soon be prepared from the materi- als already in the hands of one w^ho knew and loved him well. He continued to labor till the autumn of 1851, when he was laid aside by illness. His health had not been firm for some years previous, yet he had hardh' allow- ed himself to diminish his labors. A cough had troubled him, often attended with hoarseness. His recovery w^as generally looked for, till a very short time previous to his death. All that skill and affection could do was 144 MARTIN CHENEY. tried, but without avail. He said not very much re- specting his prospect of recovery ; probabl}^ from his own shght expectation of being restored, and his ten- derness for the feehngs of his numerous, anxious, hoping friends. His disease was Liver Complaint, and it had assumed a chronic type. His last words were, " / have hoj)c that cndunth m\to the end.'''' He died Jan. 4, 1852, aged 59. It was jj sad message that announced his departure. . Olneyville put on sackcloth, and the voice of mourning went up far and near. All felt that a great and good man had departed. His 3'ounger brethren in the min- istry, especially, felt that their loss was not to be told. His family were in a sea of sorrows, for there his pres- ence had always been hke sunshine. He left a third wife and six children. His body was carried to- the house he had dedicated, and in which he had declared the gospel for so many years, where the funeral service was performed in the presence and amid the tears of an immense assembly. A large number of ministers were present. Rev. M. J. Steere delivered a touching and appropriate discourse from 2 Tim. 4 : 7, 8 ; "I have Ibught a good fight," etc. ; the vast assembly look- ed once more upon the calm, pleasant, life-looking face, the coffin lid was closed, and the precious burden was born away to one of the loveliest spots in the nursery of Deacon Daniel P. Dyer, some two miles distant in Cranston, to rest till the mortal shall put on immortalit)\ " This uas the last of cartJi''' — the better record is on high. Before his death, Mr. Cheney expressed a desire that a revised and somewhat altered copy of his pub- BIOGRAPHY. 145 lished address on the Moral Government ot God, which he had thrown into the form of a sermon and which he said was among his papers, should be published in this work. But by some means, such revised copy of that discourse cannot now be found ; and according to the suggestion of the committee, to whom Mr. Chene3'^'s pa- pers were left, the following installation sermon is re- published in its stead. In accordance with his well known habits, he said, in relation to its first j)ublica- tion, that it was " written some time after its delivery," and " the author not being in the habit of writing, either tor the pulpit or the press, submits it for publication with great diffidence." Being prepared for a special occasion, it contains some merely local allusions, but these will be understood without much difficult}' ; and as a whole the sermon will impart a pretty accurate impression of Mr. Cheney's usual method in the pulpit. The sermon was delivered October 25, 1837, before the Roger Williams church in Providence, Rhode Island. 13* S E H ]M O N . PASTORAL DUTIES AND RESPONSIBILITIES. BY MARTIX CHENEY. Take heed therefore unto yourselves, and to all the floek over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purcliased with his own blood. — Acts 20 : 28. The church in this place having invited brother Lo ■ RENzo D. Johnson to become their pastor, and that in- vitation having been accepted, it has been thought de- sirable that this relation should be publicly recognized by appropriate rehgious exercises. Believing as we do in the independence of the church- ' es, we wish it distinctly understood, that by the ser- vices in which we now engage, no authority is con- ferred upon our brother in relation to the pastoral oflficc. The design of the exercises of this occasion is not to constitute our bi'other the pastor of this church and peo- ple, for such he already is ; but by publicly recognizing him as such, and by calling the attention of both pastor and people to the mutual obligations of each, to assist them in being more extensively useful to each other and to the world. Beloved brethren and friends, having been honored by an invitation to address you on this interesting occa- sion, I have selected for my text the words of the apos- tle, recorded in Acts 20 : 28 : " Take heed therefore unto yourselves, and to all the flock over the which the SERMON. 147 Holy Ghost hath made you overseers, to feed the church of God, whicli he hath purchased with his own blood." The text just read fell from the lips of one breathing the pure love of God, was uttered on a most memora- ble occasion, and was addressed to persons holding the same station in the church, as that into which our brother has just entered. The ascended Savior, in his gifts to the church, bestowed upon them pastors and teachers, for the work of the ministry, for the edifying of the body of Christ. To these men, called in our text overseers that the Holy Ghost had appointed, and in another place elders of the Church, the apostle, un- der circumstances solemn, tender and interesting, gave this most solemn chai^ge. Decph'- interested in their welfare, and in that of the flock over which they presided, and w-ell aware of the dangers to which they were exposed by the entering in of grievous w^olves and the arising of men speaking perverse things, he cries, " Take heed therefore unto yourscb es, and to all the flock !" The solemn instruction contained in the text should, in the emphatic language of our Savior, " sink down into our ears," and find a permanent residence in every heart. From the text, as thus introduced, we invite vour attention to a brief consideration of some of the duties and responsibilities of the pastoral office. In doing this, we shall notice. First, The duties^ and Secondly, The resj)onsibihties of this office. In calling your attention to the duties ol' a pastor, we shall advert first, to those which relate more immedi- ately to the pastor himself; and secondl}^ to those which relate more especially to his flock. 1 48 M A R T I N C H E N E Y . As it regards those which have reference to the pas- tor himself, we remark : 1. That due attention should be given to his own spiritual interests. It 'should be impressed on the pas- tor's mind, as with a pen of iron or the point of a dia- mond, that no dut}', public or private, can take prece- dence of this — that no circumstances can for a moment exonerate him from his high responsibility to his own soul — that so long as his moral agency lasts, and his state of probation is continued, he will be held respon- sible for its safety and improvement. There is danfjer here. This is an aije of stirrino; en- terprise and activit}^ Society is moving onward, whether for good or ill, at rail road speed and upon high-pressure principle ; and this peculiar spirit of the age has its influence upon the minister of Christ. Much, ver^' much is required of him. To all the benevolent enterprises of the day he is expected to give his aid. His time and labor are called for on committees, at as- sociations, and for lectures, etc., etc. All this to a cer- tain extent may be well ; but he will do well to recol- lect that the tendency' of all this is to draw his attention from his own spiritual concerns, and that there is a fear- ful possibility of keeping the vine3^ard of others, w^hile his own lies waste, and that after having preached to others, lie himself may be a cast-a\va3^ The strong and plausible temptations, which the min- ister of Christ is under, to neglect his own spiritual in- terests (lest his piety or benevolence might be ques- tioned) render the language of the apostle solemnly ap- propriate : " Take heed to yourselves." Let the min- ister of Christ take good heed, then, that he search SERMON. 149 deeply and examine closely into his own state and standing before God ; that his own mind, his own heart, and his own soul be right in the sight of God ; that he give the most earnest heed lest his own spiritual inter- ests be neglected. Let him remember, he must do this or endanger his own soul. We observe, 2d., That due attention should be given to his health. The sentiment that the minister of Christ is immortal till his work is done, we believe to be erro- neous. That God " will keep the feet of his saints," that " he will give his angels charge over them to keep them," and that he will be with his fiiithful ministers to the end of time, we iully beheve. But when and how will they be kept ? Surely it can be expected only while in the path of dut3\ Certainly not while viola- ting those laws which God has instituted for the pres- ervation of health and life. Surely it will not be pre- tended that the minister of Christ is never imprudent in regard to his health, or that God has promised to save him fi-om all the consequences of such imprudence. We are not aware that the elements are changed in relation to him, or that there is a peculiar charm to protect him against disease and death. Let us not be misunder- stood. We believe in a protecting Providence ; but that protection is, we think, afforded us in the use of means, not in the neglect of them. We firmly believe that he who expects God to preserve his health or life, while he neglects to use the proper means to preserve them, is laboring under a fatal mistake. The sentiment to which we object is as applicable to every Christian and individual as to the Christian minister, and is noth- ing less than fatalism. 1-50 MARTIN CHENEY. That it is better for a minister to wear out than to rust out, as is sometimes expressed, is true ; but then it should be remembered he never can wear out, un- less he pa}'^ attention to his health. He may indeed break down and die, under excessive labor, improper exposure, or careless inattention, or all ot" these com- bined ; but surely this is not wearing out. Let the ser- vant of" God remember that his constitution is not differ- ent from those of other men — that he has the same or- ganic structure — is subject to the same organic laws (which he cannot violate with impunity) and that high excitement in crowded assemblies, in ill-ventilated rooms, followed by sudden exposure to a cold atmos- phere, will undermine and destroy, if persevered in, the best constitution. We fully believe that many, ver}^ many who might have lived to edify and bless the church, have for want of care and attention to this subject, gone down to an early and untimely grave. This is indeed a mournful consideration, and had we a trum2)et's voice we would lift it up here, and cry aloud to all who have entered, or are about enterino- the o-reat field of ministerial labor. O o Take heed, lest by long sermons, loud speaking, mid- night stuch', and general inattention to 3'our health, j'ou ruin your constitutions, destroy 3T)ur health, and even- tually injure the cause of God ? We observe, 3d., That due attention should be given to his reputation. B}^ this we do not mean the honor that cometli from men — a desire to be called Rabbi, Rabbi ; this is expressly forbidden by the vSavior. Nor do we moan the reputation which is founded upon supe- rior talents, splendid elocjucncc, or extensive learning, SERMON. * 1-51 however valuable and useful these may be when rightly improved. In these things the pastor of the flock should be wil- ling to be as the great Shepherd and Bishoj^ of souls, who made himself of no reputation. But we refer to a reputation of a higher and holier character — a reputa- tion, without which, though he should speak with the tongue of an ano^el, he will be as the soundin^ brass, and the tinkling C3"mbal, without which he will be ut- terly unfit to feed the church of God. We mean the reputation wliich arises from a holy and blameless life — from the exhibition of a good moral and Christian character, and from a faithful discharge of the duties of a Christian and of a Christian minister. The honesty, integiit}^, veracity and purity of Christ's ministers should be unimpeached and unimpeachable. Such a reputation the Christian minister ought to have, can have, and must have, if he would feed the church of God and win souls to Christ. Such was the reputation of Christian Frederic Schwartz, the distinguished Danish missionary, which led a heathen prince to exclaim, "send me Schwartz, for him only can I trust." Such a reputation had the devoted Dr. Pay son, of whom it is said that when an ungodly j^erson was asked con- cerning a slanderous report in circulation about the Dr., whether he believed it, replied, " No, but I wish it was true." Here we perceive that the high moral and Christian character of this m.an of God had carried con- viction to the bosom of one of the enemies of the cross, even arainst his wishes and desires. To such a reputation we suppose the apostle to refer when he informed Timothy that the Christian bishop 152 MARTIN CHENEY. " must have n good report of them which are without," and charges him to keep himself pure. This is a topic of deep and thrilHng interest at the present moment. Zion is bleedino;. The saints of God are mournino;, and sitting in the dust. The church of Christ is derided and reproached, mocked and insulted b}- her foes, and that too on account of the sinking reputation of Ijer min- istry. Surely may we exclaim, in view" of these heart- rending facts, to all the ministers of Jesus, take heed to yourselves ; watch and pray lest ye enter into temp- tation. The Christian pastor should take heed, that in his dealino^s and intercourse with the world, in the govern- ment of his family, and in his intercourse with the church and people of God, in dress, in look, in word, and in all his actions, he should so conduct, as to be able to say with an apostle, " ye are wit- nesses, and God also, how holih-, and justly, and un- blameably, we behaved ourselves among you that be- lieve ;" " for our exhortation was not of deceit, nor of uncleanness, nor of cjuile" — remcmberina: while he mav make this appeal, he is made a spectacle unto angels, and to men; and that if he fall, he falls not alone; if he faint, it is as v\-hen an armor-bearer fainteth. In close connection with what has been said, we remark, 4th., That the pastor of Christ's flock should tidie heed to his spirit. By this we mean his temper and disposition. If it be important for every man to rule his own spirit, a truth which we have from the highest authority, it be- comes highly so, lor the minister of Christ. An apostle, in drawing the character of a bishop, says — "he must SERMON. 153 be no brawler, no striker, not self-willed, nor soon an- gi-y ; that he must not strive, but be gentle, in meek- ness instructing those that oppose themselves." What can be more out of place or character, than a proud, overbearing minister of Jesus ; a proud repre- sentative of him who "made himself of no reputation," and who washed his disciples' feet ? Or what more incongruous than a covetous, passionate, self-willed rep- resentative of the calm, patient, forgiving, meek and lowly Jesus ; he, who being rich, lor our sakes be- came poor, that we through his povert}^ might be rich '? Or what more unbecoming than a spirit of" levity in him whose business is to speak of the solemn realities of eternity ? Or what more disgusting than that (mis- called) ministerial dignity, which will not allow a min- ister of Clnist to perf(>rm the common domestic concerns of life — which requires him to have a servant to open his door, black his boots, brush his coat, etc., etc. — which will not admit of his taking home an article which he may have purchased, and which leads him to call for his horse and carriage, or dinner, in the style and lan- guage of an eastern prince. The temper and disposi- tion manifested by such conduct as this, aorees much better with that of one of the proud and haughty self- styled representatives of St. Peter, who required one of the princes of Europe to hold his stirrup while he mounted his horse, than with him who came not to be ministered unto, but to minister, or of him who made himself servant of all, that he might gain the more. The pastor of the flock will do well to remember what is expected of him — that in the family, in the church, in the pulpit, and in the world, he will mani- 14 154 MARTIN CHENEY. test that serenity of mind, sweetness of temper, and <;ommand of the passions, which are suitable in one who is to be an ensample to the flock. He should never Ibrget that he is still in the flesh, in a world of provoca- tion and trial, that his eagle-eyed opponents will watch him narrowly, and provoke him giievoush^ and that in a few moments, if off" his guard, he may destroy his usefulness for years, if not forever. Surely the minister of Christ should have the command of his temper — the most perfect control over his own spirit. Let him, by looking continually unto Jesus, and beholding as in a glass that beautiful trait in his character, viz., humihty , be changed into the same heavenly image and likeness, and attain unto the stature of a perfect man in Christ Jesus — perfected in meekness, gentleness and love. 5th. He should take heed to his words. The minis- ter of Christ needs much wisdom here. To know when and where and how and what to speak, requires great care and attention. He may find it needful at times to " keep his mouth as with a bridle," to check the rising emotions of his soul, to set a watch at the door of his mouth, lest he speak unadvisedh^ with his lips — recol- lecting that the tongue is an unruly member, that his words will be watched, and that a single hasty, unkind, or even thoughtless word, may, kindle the flame of con- tention in a whole church or neighborhood, he will see the vast importance of asking God to give him a mouth and wisdom which all his adversaries shall not be able to gainsay or resist, to aid him in ordering his conver- sation aright, that the words of his mouth, being " fitly spoken," and in " due season," may be " acceptable to God," " minister grace to the hearers," and be " like SERMON. 1-55 apples of gold in pictures of silver." Much should he give heed to his words in solemn prayer, that he use not vain repetitions, and mock God with solemn words upon a thoughtless tongue, and well should he attend to them when lie preaches the gospel, that all may un- derstand ; and when in private conversation, that they may minister grace to the hearer §. 6th. We remark, that suitable provision should be made for his family. We do not believe in the celiba- cy of the clergy, and consequently expect as a general rule that the Christian minister wall have the charge of a family. When this is the case, the care of such fam- ily must devolve, we think, on the minister himself. We believe it to be his work, his duty, and that he must attend to it, and that the work of the ministr}*, or the duties of the pastoral office (arduogp and responsible as they are) will not be accepted as a just excuse for neglecting it. Let the minister of Christ see to it then, if he would meet his family at the bar of God with joy, 1, that, due attention be given to their spiritual inter- ests, 2, that proper provision be made for xheir tem- poral wants, and, 3, that they have proper discipline ex- ercised over them, and that he be one that ruleth his own house well, having his children in subjection with all gravity. Finally. We remark, that the man who fills the office of which we speak, should take special heed to the principles which he embraces, the rule b}^ which he is governed, and the motives by which he is influenced ; having it deeply gi-aven upon his heart, that he, like his Master, is set for the fall and rising again of man}" ir^ Israel. 156 MARTIN CHENEY. We notice the duties of the pastor to his flock. These are summed up in these words of the text, ^'•feed the church of God." This includes, among other things, the duty of the minister of Christ in the pulpit, or of preaching the gospel. Upon this important and interesting topic, we remark, 1st., That the gospel should be preached plainly. By this we do not mean rudeness, vulgarity, or offensive personality ; nor that harsh, censorious st3'le and man- ner which by some has been baptized with the name of plain-heartedness, and under cover of which they have preached themselves, instead of Christ Jesus the Lord. But we mean the avoiding of all terms, phrases and sentences which are not easily understood by the common people, and using those which they readily comprehend. ^ is recorded of the Savior that the common people heard him gladly. One reason of this may have been because they could so easily understand him. Mark the language and style of the great teach- er among the fishermen and agriculturahsts of Judea, in his parahj^s of the sower, and of the net cast into the sea, and in his sermon on the mount. What simplicit}', what clearness, what beauty, and how easily under- stood. Truth shines here in its native transparency and lustre ; pure, clear and bright as the sea of glass before the throne, or the river of life that proceeds from it. Let the minister of Christ ever keep in view this great example, and use great plainness of speech, recollecting that in his flock wall be found those who by reason of age or disease, will have need of millv, i. e. truths of the plainest and simplest character, and as he values the interests of his own soul, or the welfare of the souls SERMON. 157 of his flock, let him take heed, that no desire to be thought learned or eloquent, lead him for a moment to forget that his business in the pulpit is, to feed the flock of God, not to distinguish and honor himself. 2d. It should be preached appropriately. By this we mean, that the truths of the gospel should be pre- sented to the people, according to their relative impor- tance, at such times, in such order, and to such an ex- tent, as shall best promote the spiritual interests of those to whom they are addressed. The doctrine, reproof and instruction in righteousness, with which the scrip- tures abound, are to be brought forth in due season, as they are able to bear them. 3d. It should be preached fully and impartially. The servant of God should take heed that he handle not the word of God deceitfully^ but by manifestation of the truth commending himself to ever}^ man's con- science in the sight of God ; that uninfluenced by the frowns or flatteries of men, he declare all the counsel ot" God, keeping back nothing that is profitable to the eternal well-b(0ig of his hearers. Let him beware of crying peace, peace, when there is no peace, or of hid- ing any of the truths of God, because they are unpopu- lar. There is danger all around him here. Greatly will he need the wisdom of the serpent, lest he mistake the unwillingness of his hearers to receive tha truth, lor tiieir inability to bear it ; lest he imagine that what is not pleasant will not be profitable ; lest he forget that he is to announce the truth of God, whether men will • hear or forbear ; lest he should conclude that he is to follow, rather than to assist in forming, public opinion — 14* 158 MARTIN CHENEY. lest the searching, withering words of the poet apply to him : " Wo to that priesthood ! wo To those whose hire is with the price of blood ! Perverting, darkening, changing, as they go, The truth and law of God." Let him remember that when he seeth the sword com- ing, he must blow the trumpet, and when danger ap- proaches his flock, he must give the alarm, or the blood of souls will be required at his hands. 4th. It should be preached perse veringty. With "line upon line, precept upon precept, here a Httle and there a little," " in season and out of season," the good pastor will " reprove and rebuke with all long-suf- fering." 5th. It should be preached zealously and affection- ately. If zeal be commendable in any place, it must be in the pulpit ; if in any individual, it must be in. the messenger of the Lord of hosts. He has around him a world lying in wickedness, and before him the scenes of a coming retribution. The truths 4|vhich he is to utter are of the most solemn, tender and affecting char- acter — truths, touching the soul's amazing worth, the sinner's awful danger, the wonderful love of God, the dread realities of eternity, the mysteries of redemption, and all the affecting exhibitions of mercy and tender- ness which cluster around the cross. Surely " trans- port is reason here," and coldness and indifference trea- ' son against the prince of peace. The reply of the cel- ebrated stage-actor, Garrick, when asked by a clergy- man to account for the different effects produced by the stage and the pulpit, is worthy of remembrance : " We SERMON'. 159 present fiction as though it was truth ; 3*0 u present truth as though it was fiction." What a cutting reproof! Would the minister of the cross have his hearers feel ? let him get bis own soul warmed with holy fire, and his lips touched with the living coals of truth from the altar of God. Then will he proclaim the soul-search- ing, soul-subduing, heart-melting truths of the gospel, not as fiction, but as eternal realities. It is when the tearful eye and trembling lip of the speaker tell the strong emotions of his soul, that the fountains of the great deep in: the hearts of his hearers are broken up, an avenue to their souls is opened, conviction rolls in upon their consciences like a flood, their pride and un- belief and prejudices are swept awa}^, and the cry is heard, " Men and brethren, what shall we do '/" What amazing weight is felt in those words of the apostle,, " I ceased not to warn ever}' one night and day with tears." The zeal and tenderness manifested in them, make them sink deep into our hearts. To sum up all we have said or would say on this topic, we observe, that being charged to feed the church of God, the Christian minister will from the pulpit instruct his flock in all the great truths of Christianit}', that they may be " sound in the faith," Most fully will he present before them, the field of Christian labor, the extent of Christian re- sponsibility, and the motives to Christian action. When faint and wear}^ he will lead them into " green pas- tures," and " beside the still waters," to strengthen, to comfort and to refresh them. To prepare them for their conflicts with the world, the flesh and the devil, he will bring forth the whole armor of God, that they may be able to stand. In a word, he will instruct them 160 MARTIN CHENEY. in all the Christian's duties, in all the Christi;in^& dan- gers, and in all the Christian's consolations. Being set for the defence of the gospel, he should endeavor to set forth its truths so plainly, illustrate them so clearly, and prove them so conclusively, that gainsa3^ers may be convinced, the ignorance of foolish men silenced, even dulness comprehend it, and the way-faring man though a fool have no occasion to err. He must take heed that the trumpet gives a certain sound, that the sinner may see and feel his danger, and his only way of es- cape, and be induced to flee from the coming wrath. And finally, as to the manner of discharging this most solemn work, he should be natural, avoiding all affect- ation, all levit}^, and everything offensive to good taste, and preach as a dying man to dying men. We remark thnt the pastor has other duties to dis- charge in relation to the flock over which the Holy Ghost has made him an overseer, besides those imme- diately connected with the pulpit. To a few of these your attention will now be invited. As it regards his flock, we observe, 1st., That he should know them all. With their names, places of residence, spiritual inter- ests and temporal circumstances, he should be familiar. The great shepherd has said, *' I know my sheep and am known of mine." The under shepherd should en- deavor as far as practicable to be able to say the same. 2d. He should visit them all — visit them in order to know them, to become acquainted with their true state and condition in the sight of God ; not to pass an idle hour, but to instruct and to comfort, to admonish and counsel, to enquire and sympathize, to reprove and re- buke with all long suffering and doctrine. Especially SERM^. 161 should the sick and the dying, the poor and the need}^ the widow and the fatherless, the bereaved and the stranger, share largely m these visits of mercy. He should visit, to pray with the afflicted, to weep with the mourner, to reclaim the wanderer, and to point the anxious enquirer to the Lamb of God, whotaketh away the sin of the world. He should care for them all, poor as well as rich, ignorant as well as intelligent, all should find a place in his remembrance, in his prayers, and in his labors. And when lie comes to the tlirone of grace and bows before the mercy seat, he should bear his flock (as did the Jewish high priest of old the tribes of Israel) upon his breast. 3d. It will be his duty to assist in maintaining proper disciphne in the church. Let him take heed that all his efforts (in this pecuUarly trying department of pas-« toral laboi') be marked with great tenderness and strict impartiality. It will devolve on him to administer the ordinances of the gospel : viz. baptism and the Lord's ^supper. He must see to it that they are administered to the proper subjects and in a proper manner. 4th. He ma}^ be called upon to assist in introducing others intoiil and body oiiiei wise, be assured the end oL" iiie.-t^ lliings is deaili — uol ending in death, but the cud dioy will brmg lljce loo ia death, and which is the second deaih. — I?ev. 21 : S ; Eph. 5: 6. Some of ihcse ihinos bcin'v sppo ond others heard of, in respect to the e.Nperieuce of the followers of Love- of-the-world- and Desire Desigoing-lo-be-np-in-the-world and of Sensual-delights, a great alarm spread, and many- were ready to cry out, and not a few did cry out, " what must I do to be saved?" when atiother jjuide appears and ofliers his serxics, to coijduct to the state of true happiness. His name is Save-all, the son of Backsliding, by his consort Disllke-of-the-trulh. He was boi 11 in tlic land ot" wandering, and keeps his house ihere lo this day. He was at first put under the instructions of a master Spcak-fair-and-mean-(;dse, as- sisted by a master Turn-you-mast or-find-wo-at-the-be- ginning-and-joj'-at-the-lasi. Under the training of these proficients, he became in his own ej^es wiser than the seven who could give a good reason, and lifted himself and spake in such a way as that some thonght there was no gainsaying what he might say. But as he be- came older, he put himselflo learn of master Uncertain- conjecturing, assisted by master A-ball-for-the-four-and staying-with-none. The lessons of these teachers he SERMON. 225 declared were a treasure, and they formed the whole ch'cle of his science. This genealogy I obtained from the records of the family, as written and published by themselves. Among all the other guides, who had offered to serve the multitude as conductors to happiness, none had a fairer look nor honester tone or franker expression than Save-all. He told all fairly that the state of true hap- piness, that should last them forever, was not to be found in the land of affluence, nor the mountains of the honors of the world, nor in the ways of Sensual-de- lights ; but it is only to be found in a world that lies beyond this, where the sun never goes down, nor the moon withdraws itself, but where the Lord is the ever- lasting light, and the days of mourning never come. Moreover, he told them to follow Love-of-the-world, or Desire Designing-to-be-up-in-the-world, or Sensual-de- lights, is wrong, and attended with trouble inevitable, and that to follow the opposite of these was right and accompanied with pleasure ; yet in the end, whether they followed Love-of-the-world, or Desire Designicg- to-be-up-in-the-world, or Sensual-delights, or him, or neither, it would be the same — they would all be saved and find withput care, labor or travel to themselves, true happiness in the world to come. How it was that all would reach the same end by ways so diverse, or quite as good, by no way at all, was a question with many. At one time he told them who listened to him, that by reason of the Son of the King of heaven, coming into this world and treading the whole way from earth to heaven, it is accounted the same as if every one in the world had done the same ; and 20 226 J. A.MCKENZIE. therefore the whole will come to the same end, though they shght and take not a step in the way that leads to that end. And when he heard many say, as a conse- quence, "let us eat, drink and be merry, for to-morrow we die," and the morrow after shall be as this day and more abundant, he told them if they did so they would suffer the consequences as they went along, and their conscience would cut and stab them, until they felt the pains of hell get hold upon them. " Hell," said some, " what is that?" " O," sa3^s he, " the grave ; that ends all 3'our troubles ;" or else " it is the pangs of a wound- ing conscience tliis side of the grave." But many said the inconvenience was theirs to bear, and conscience was known to be like a piece of steel, the oftener it is heated and cooled, by those w^ho know how, the harder and brittler it becomes, till it breaks to pieces and crumbles awa,y. And if the inconveniences accompanying their gratifications became too painful, they had their remedy in their own hands — chloroform, opium, halter, or pool, and then to eternal glory and perfection in goodness, without any labor to reach it. Another time, he told them, that though there is no world of woe in the world to come, and the prince of the country of true happiness had only come to show them a pattern of true goodness, and assure them that whether tliey made that pattern their own or not, in time, death would take them directly into perfect and endless goodness. Therefore the love of goodness should con- strain them to be good. To M-hich many replied, by actions that speak louder than men can talk, that as time is short and uncertain, and etcrnitv loni? and sure, and thev should have all S E R M O X . 227 eternity for goodness without the inconveniences they found in the way of it in time, and as in eternit}- they shall be good without cost, labor or pains, but in time to be good one must be at great cost and labor and in the end find no difference, therefore tlie}' would be after the lust of the eye and the lust of the Hesh and the pride of life and a merr}^ time. And when these can be had n(j longer then comes endless duration for good- ness. Sailing with wind and tide in both worlds, was the sailing for tliem. For, to be toiling at the oar day and night, to bring bod}^ and mind into suljject to right, was frivolous, since it was of no account in bringing any to port ; and being in time it would not avail so much in the world to come as it costs in this world to get it, by a great deal, and indeed would make no difference. And if he told them that if thev were not 2;ood in time, they could not go so far at first in the land of true hap- piness as if they were, the repl}' was, it is all the same, wind and tide here, and wind and tide there — going with both in both worlds is the sailing for us, and noth- iuQ- to fear. Judo;in2f from Save-all's savino;s, that a man was as well off" in the end without travelino: or eiiidino- as with ever so much of it, one would think no man Avould. trouble himself to attend him. But it was not so. He had many who took him for guide, or said thev did ; but not so man)'- as he would have the world to thi'ik. For he would saj'- the whole world were of his opinion or followed him, except a few bigots and partialists and ignoramuses, who were too bigoted or ignorant to Ijelieve and follow him. He carried it, that he was the onlv true fruide, and that he was commissioned bv the 228 J. A. MCKENZIE. King of the land of happiness, and diat all that differed from him were deceivers or deceived. Verily, to look upon him, by times and in places, he appeared as an angel of hght or a minister of righteousness ; but lift or open his robe blit a little and look deep down into his eye, and it would be discovered that he was an an- gel or minister of the prince of the power of the air, the spirit that now worketh in the children of disobedi- ence.— 2'Cor. 11 : 13, 14, 15 ; Eph. 2 : 2. But, as I was saying, he had no lack of followers, who ran to him — still being in the ways of Love-of-the-world and of Desire Designing-to-be-up-in-the-world and of Sensual-dehghts — to be soothed and stayed up in their ways. For, as mucli as he might say against these guides and ways, they understood from him it would be the same in the end, and the rest was not essential ; and so for joy they w^ould sing, " two worlds for us — the present to our liking, and the other for our perfect- ing — the lacks of the first to be made uj) in the other, without pains-taking, labor or self-denial — that is the way and guide for us." Others attended him to be soothed, stayed up and if possible cured, who had the tremors, through being taken of a well grounded fear of hell and damnation, and whose minds were acted upon by these as a man's body is who hath the fever and ague. He told all such that their fears were ground- less, that hell was the grave, a quiet resting place for the body, and damnation was but the cutting off of the old Jews from the visible church-membership which they had before the destruction of Jerusalem, the de- struction of their nationahty and subsequent dispersions S E R M O X . 229 and privations, and that neither Jews nor Gentiles have any thing to fear on that score in the world to come. p. Let him say what he would of God, men or things, in this world or the world to come, he w^ould still steep, wrest and press hard and often, to draw out this cordi- al — " Let it be as it will, all will be saved at the last." And when this extract was found too weak to quiet and to brace them, then he would be up for a public de- cocting and pressing, called " a public discussion," into which he would throw compounds taken from the books and mouths of orthodox and heterodox ; and if he could throw an honest defender of God's truth into the mass and squeeze and press him to 3-ield, or not to yield, that the true might be false and false might be true, he would exultingly exclaim " here is a cordial for all j^our fears, its strength has been tested, my opponent has been si- lenced, Save-all has prevailed. Yon may follow me without fear. Lift up your heads all ye workers oi iniquity. Though you take the ways of transgressors, with all their hardships in time, and glor}' and re- joice in them to the end, yet all shall be saved, and the king of the country of true happiness will receive, acknowledge and approve of you, and make you holy and happy forever." And though he threw a mist over a book that often laid on a soft cushion before him, and also was found on tables and stands in more or less of the dwellings of his followers, yet in that ver}'- book the world of woe would loom up in blackness, as really and truly as the world of joy in its brightness. And the anguish and cries and complaints of some of the inhabitants of the world of woe, would wail and be heard out of that 20* 230 J. A. MCKENZIE. book ; and an Almighty voice as of" thunder would sound the cause of the existence of that dark world and of their being there without hope. Yet did- he la- bor to prove by that very book that there was a world of brightness and joy, and every soul went there ; while a world of darkness and woe, with the souls of the wicked in it, was a delusion, and then wind up with saying, "And my friends you see there is no world of woe. Every one goes from earth to heaven, and there abides, and so are saved, and it is proved by this very book." But let him do his best, the next time he or his followers opened this book, gloomily would rise the world of woe, the way leading to it, and the travelers reaching and plunging into it. Sometimes these things would rise up before their minds' eyes without the book, and the gloom and flash- es dash up into their faces, and the wails and the curses of the lost howl in their ears, and they would start as if the earth was breaking beneath them ; yet this guide would do his best to persuade them it was only the relict of an old prejudice, or a vapor of the brain, resulting from a jaundice or an ill humor of the hody. But after all, by times this guide and his ibl- lowers would shake in their shoes ; and the naming of these things to them was as naming a prison to a crim- inal, who was shaking with fear of being taken there at once. They would talk the more and louder as their fears grew higher ; and were like a boy in a graveyard at midnight, whistling hard to keep his courage up. This land, too, is subject to the earthquake, and hun- dreds and thousands of the followers of Save-all have gone down the gaps and chasms and slippery places ; SERMON. 231 and have had this question settled in the land of ter- rors, destruction and desolation — that the ungodly shall not stand in the judgment, nor sinners in the congrega- tion of the I'ighteous. Some fe\Y — very, very few, have gone done as if they were going to the land of happiness, and a few have said as much ; but the most have been ready to say, when the earth quaked about them, and others when it gaped to take them in, that Save-all's doctrine and guidance might do well enough for this world, but not for a passage out of it and an entrance upon another. Others have gone down as senseless and indifferent as beasts, and never came to themselves till they lifted up their eyes in hell, being tormented in its flames. There was another guide who offered his services to the world. His name, and he gloried in it, was Doubt- all. The Doubt-alls are an ancient family. Doubt- all-of-old was the son of one Searching, who made it his business to sound the ocean with a straw and sweep the skies with a feather; and because he could do neither, he was ready to think that the reality of the being of skj'', earth and sea, was all in his eye. He had to wife Science-falsely-so-called. Doubt-all-of- old, their son, had his mother's look and tongue and his father's work and mind. — Rom. 1 : 21, 22. But Doubt-all of our day and time is of different im- mediate parentage. It is said, and that quite openly, that he is a natural son of Save-all, by an intrigue wdth a girl of the town, called Reason-run-wild. Doubt-all, like his predecessor, has a knowing look and wa}^ of speaking, and an inquisitive disposition ; and also has in hand a straw to sound the ocean, and a feather to 232 J. A. MCKENZIE. sweep the skies. Yet is he veiy near sighted, and much hke an owl or bat — seeing better in the dark, for the catching vermin and insects, than in the hght, for the seeing of man, the right, the finger-prints of Jeho- vah, the hills and vales of" the better countr}', and tlie deep pit and the black smoke of the world of woe.- His Weak eyes he took from his mother, who, though she belonged to a family of sound sight and sense, and had a sister older than herself, called Reason-guided- by-truth, who was so clear sighted that she could see as high and as deep and as far as one can think well — and though Reason-run-\\ild at the beginning was as fair and sure and clear sighted as her sister ; yet by her manv rambles in the dark, and her abusing herself with all that choose, and taking day time for sleeping time, her sight became so short and \veak that she could hardly see an inch from her nose, and doubted of even that. Yet she w^ould swear and stand to it that she could see as far, yea, farther than any other, and that what instinct was to beast, fish and fowl, such was she to the world. Save-all, also, being somewhat in her company, hath, it is said, as a consequence, the same defect in his sight. So, by some he is thought to be honest, when he assures his followers that, go right or wrong, thc}^ shall come out well at the last. As lor his honest}', I leave that to be judged of by one who sees, hears and knows, and will judge of the whole. Doubt-all having offered his services, pointed to a path covered with fog. " There," said he, " the far- ther you go, the more you will doubt ; to be doubtful of every thing and certain of nothing is glorious. It is more than wealth, office, or pleasure ; for it leaves you SERMON. 233 free to get any or all of these, and by any means you like, providing you do not expose yourselves to civil law, and that you may evade when you can, which is easily done ; for it is like a low fence, serving to keep in fhe small ones, while the large and the tall step over with impunit}'." Wonderful, strangely wonderful ! Quite a number tried to follow him and found as he said that the farther they went the more doubtful they be- came, until the darkness was like the three doy's dark- ness in Egypt — a darkness that could be felt. And when they had taken one step they could not tell where the next would lead to, and this they called free- dom and happiness ; for, said they, a man may do that in the dark for his pleasure, tliat he would not in the light, and before eyes that would see the whole. But in spite of the mists that hung over this wa3% and all the smoke and dust that Doubt-all could raise from books written by Knowledge-in-part and False- philosophy, and fragments of fossil remains, to shroud the way in the greatest obscurity ; yet would there come blasts and flashes that would part and drive the mists and the smoke away for a little, and then the dis- coveries made by these flashes were such as to make the teeth chatter in the head of Doubt-all and his fol- lowers. But choosing darkness rather than light, the mists would shut down again and all become dai'k and uncertain, till the earth and the pit would give a gasp and then down they would go, saying — "it is a leap in the dark, I know not where I shall bring up." Others would cry out " the pit's mouth is opened and there are horrible forms in the room, to thrust me down ;" as 1 heard a man of this sort say, as I stood by his bed, 234 J. A. MCKEXZIE. and as his body was going down in death, and his soul to the world to come. Oh, Doubt-all, Doubt-all, what a wretched company and path are thine ! There was another guide still, who stepping boldly forth said openly to all " my name is Lose-all. Doubt- all is my father, and Folly my mother, nurse and in- structor ; and I and all others are onl}^ comc-by-chances." Looking to the sky and then to the earth, and then above and around him in triumph, he exclaimed : " I see neither God, providence, heavt^n or hell, or dif- ference between right and wrong, therefore there are no such things. Eat, drink, and make meny and take 3'our fill. INf ake the most of the present, and yonder is what will end it, and when it will end, 3^ou can have nothing to suffer and nothing to enjo}'." Looking where he pointed, I saw a grave fallen in, a coffin decayed, a few bones in a heap and a fleshless skull, with dirt in its eye-holes and dead worms in its nostrils ; while ob- livion and despair embracing each other, settled and hung over the whole, as a cloud of black smoke before a storm. Alas, alas, cried I, Oh Lose-all, what hast thou to give in exchange for the good man's faith, fear and hope. "Naught," said he, "but to live and to die as the beasts. So follow me, and find joy in the thought." As thousands with myself were brought to a, stand crying, "Who will show us good?" I heard the voice of one crying, "If any man thirsts, let him come unto me and drink. Come unto me all 3'e that labor and are heavy laden, and I will give you rest. Take mv yoke upon you, and learn of me ; for I am meek and lowly of heart, and ye shall find rest unto 3'our souls. For my 3'oke is cas3^ and mj burden is light." As I turned SERMON. 235 and looked to him who spake, I beheld his countenance full of divine benignity and glory, as the sun at its ris- ing in a cloudless summer's morning. He stood with the boldness of a lion, and the meekness and innocence of a lamb. His raiment was white as the light, and his voice was as the voice of God, walkins; in the earden in the cool of the da}'. As I heard and looked, he pointed to a way that leads upward and onward to heights on which rests a divine splendor, like the gilding of the sun on the cloud tops,~when he is just going out of sight. The way wa s ver}^ straight and plain, so much so that the wayfaring man though a fool erred not therein ; and all the ^vorld, from the rising of the sun unto the going down of the same, could see it, and could tell how they were going who w'alked therein. Millions on millions could and did judge of the stoppings of them in the wa}"- — whether they went straight on, stepping in every step marked for them in the way to take, or stepped this side or that, or quite over it or from it. Yea, man}^ who never betook themselves to the wa}^, made it their business to while awa.y their time in watching and judging of -the walk of the travelers in the way ; judging of their walking by the Hues and marks of the way, so very straight and plain is this wa3^ At the entrance of the waj', there is a gate that cor- responds with it. It is not to be mistnken, for there is none other like it in the world. It has written upon it : "I am the door, by me if an}' man enter in he shall be saved," and, " him that cometh to me I will in no wise cast out." It has moreover a hght in it, so that it can be seen and found in the darkest times ; and so great 236 J. A. MCKENZIE. is this light that it lighteth every man that cometh into the world. I said that this gate corresponds with the way into which it gives entrance. It is straight ; so much so, that a man, woman or child that will go through it, has to throw completely away from them the old man with his deeds, and self beside. And 3-et, it is wide enough for an}'- and every human being in. the world to pass through it, if they will. Just by, a,nd in front of this gate, is a fountain filled with blood, that flowed from the smitten rock. And it required that all who will go through the gate shall first plunge and bathe and wash themselves in this fountain ; and marvellous power it hath, to cleanse and take entirely away the deepest stains and the deadli- est filth. For what all the world cannot do, by wash- ing with snow-water ever so long, this fountain can do at once. This way, I was told, is the only way that can bring a pilgrim to the country where the sun never goes down, where they have no night, or mourning days ; but where there is fullness of joys and pleasure forev- ermore, and life without end — where the King of kings and Lord ol' lords, and the just m^ade perfect, and the spirits of all deceased children, and the angels of God, are, and shall be forever ; and where none but those who are like these shall enter. And though this way, towards its end, goes down into a valle}", covered with a shadow, and through it runs a river of waters, so cold that it freezes the blood in one's veins and stops the breath and takes the soul out of the bod}", there is nothing to fear. For there is light sown for the upright which waves like a harvest s t; R M o N . 237 of gold through the valley ; and such provisions are here for the comfort of the travelers that I have seen many there clapping their hands and shouting for joy, and saying that it was next door to heaven. Yea, hav- ino; been in these cold waters to mv loins, I know it all to be true. Thousands on thousands who have come there, and passing through the valley and stream, have been heard singing, "I will fear no evil, for thou art with me ; thy rod and thy staff they comfort me." And as to the cold river, many have not felt its chill as they passed. Others that were tossed with its surg- ings would cry out, " the angels have come — the angels have come ! The Lord is witli me — I see heaven opened — my father is waiting — I am ready — I am ready ! Lord Jesus, receive my spirit ;" and so go through and enter into the city of God, and find them- selves at home. " Yea, children, too, in passing through this valley and river, have I heard thus cry out, and then the angels would take them in their arms, and carry them to the bosom of the Father oi the faithful in paradise. But, as I was saying, he that stood at the head of the way crying " Come unto me all ^q that labor and are heavy laden and I will give you rest," did not con- tent himself with offering himself to guide all the world, or any soul in it, in this way to the state of true hap- piness, and give them or it an abundant and everlas- tina; inheritance in that better countrv. Bat he sent out his servants — for he had many servants and hearty — these he sent out among the vast crowd, to stand at the head of all other wa3''s, cr^ang, " Turn ye, turn ye : lor why will ye die." " As I live, saith the Lord, I 21 23S J. A. MCKENZIE. have no pleasure in the death of him that dieth, but that he turn and hve." I saw them standing at the liead ol" the way of Love-of-the-world, and of Desire Designing-to-be-up-in-the-world, and of Sensual-de- lights — cr3-ing in their master's name, " Ho, every one that thirsteth, come ye to the waters ; and he that hath no money, come ye, buy and eat ; yea, come, buy wine and milk, without money and without price. Wherefore do you spend money for that which is not bread, and 3'our labor for that which satisfieth not. Hearken diligently unto me, and eat 3-e that which is good, and let your soul delight itself in fatness. In- cline your ear, and come unto me ; hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." At the head of Save-all's, Doubt-all's and Lose-all's wa}'', others of these servants cried, "Let no man deceive you with vain words ; for because of these things cometh the wrath of God upon the children of the disobedient." — Eph. 5 : 6. Bv the crvino; of these servants, attended bv a cer- tain power which their master had sent with them, and said should be with such always, there was a wonder- ful moving among the crowds in all the ways of the world ; so that hundreds and thousands betook them- selves to this guide. Man}-, veiy many of those who came, were so black that there was not a white spot upon them. Others were swollen all out of the Ibrm of a sound minded human being, by reason of a very windy matter that they had let into their hearts, called pride. Others were so bloated with a disease, called sordidness, that they could not see out of their SERMON. 239 eyes, though wretchedness was before them begging for bread. This disease affects a man's feelings as tlie dropsy does the blood — turning all to dead waters. Oth- ers again, there were in cases like lobsters and crabs, and who had outgrown their shells, but were not quite out of them; for they fcfi-m a strong coat of mail, but are a stifi" and uncomfortable attire to wear. These shells are called The-riohteousness-of-thc-law-without- faith. These, with many others, that time would fail me minutely to describe, presented themselves to this guide, cr3'ing, " What must we do to be saved ?" Whereupon he pointed to the fountain and gate and the way, saying, " Str'trc to enter in at the strait gate : for many I say unto you shall seek to enter, and shall not be able, when once the master of the house is risen up and shut to the door. Upon which, many sprang forward and plunged and bathed and washed themselves in the foun- tain ; and the Ethiopean-black and scarlet-red sinners, came out o'l it snow-white saints. The proud came out of of it, the ver}' picture and with the spirit of true humilt}', thinking soberly of themselves, as they ought to think. The sordid came out in the likeness of pure beneficence, with a heart having room in it for God to reign alone, and for good will to mankind. And those who plunged in with their shells on, lost them at once, and felt that those whom the Son makes free, are free indeed ; and exclaimed as thev emero^ed from the fountain, " Beinff justified by faith, we have peace with God through Jesus Christ our Lord." Then I saw them pass through the gate, and as soon as they found themselves in the wav, they walked and 240 J. A. MCKENZIEV leaped and sang for jo}", and said one to another, " we had thought this to be the hardest thing in the world, but now have found it the easiest. This is tlie Lord's doinof and marvellous in our eves. Unto him who loved us, and washed us from our sins in his own blood, and hath made us kings and priestsmnto God, be glory and dominion for ever and ever, amen." And as they sang, there came as it were harmony and melod}^ from heaven and mingled with their notes, and their notes and themes were one. They felt that saints above and saints on earth, but one communion make. Thev were- all arrayed in fine linen, clean and white, and were di- rected to see that they always had it on, and kept it unspotted from the world. This guide then put into their hands, heart and mind, a book of counsel, which taught them how to think, feel and act right toward God and man, in this world and the world to come. He also gave to each of them a map, which is nothing more nor less than a picture of his walk when be was a sojourner on earth — that they should follow in his steps and walk as he walked. To- each he also gave a pocket compass, called Good-con- science, the needle of which is truth, to assist in direct- ing their steps, if at any time mists or obscurity should fall on them. He moreover gave to each of them a perspective; the glasses of which are testimon}^, reason and evidence, in a case made of persuasion, and is called faith. By this glass a man can see farther back than creation, and forward bej-ond the bounds of time,, and can see lar into eternity and invisible things. He gave them sandals for their feet, called the Preparation- of-the-gospel-of-peace, a staff" called Promise-to-steady- SERMON. 241 thelr-steps, and many of his servants, who knew the whole way and were travelhig to the celestial country, to be with them and assist them. And more than all, he gave them one as a helper, who is Almighty, to lead them into all truth, and to comfort and help them as they had need, and that to the end. And so they moved right on, looking straight before them, and when they came to any place in the way that is hard for flesh and blood to get over, they had only too look that they were shod with the Preparation- of-the-gospel-of-peace, and they would go over it, as easily as over the smoothest and pleasantest steps in the wa3^ And if they came to any height or difficult ascent, they would wait upon their Lord, and their strength was renewed, and they would mount up as on the wings of an eagle, and run and not be weary, walk and not faint ; joyfully singing, " I can do all things through Christ who strengtheneth me." And if at any time their soul fainted as it were by reason of the way, they found it wa.s not by reason of the way, but b}^ reason of their looking or wandering from the way. For when the wa}^ — its beginning, progress and ending, was again in their eye, and they again in the way, they rejoiced as a strong man to run the race. This \ya.y had a hedge on either hand, not of thorns, but of myrtles, for fragrance and trees of righteousness, and for fruits ; which hedge was sometimes called, the Perfect-lavv-of-liberty, and sometimes the Com- mandments-with-promises. Among the myrtles, and on the trees of righteousness, ran the true vine, laden with large clusters of luscious red grapes, for the cheer- ing and "sustaining of the pilgrims. And through the 21* 242 J. A. MCKENZIE. whole wny, from the end to the beginning, flowed streams of the river that makes glad the city of God. And these are such streams, to cleanse, refresh and strengthen, as there are none others like them in the whole world. And there are on this way also, houses furnished with the best the heavenly country affords, and set at the end of every six days journey ; and as many places of refreshment between, as any one chooses, which are supplied with milk, wine and honey, manna and wholesome meat, all free to the pilgrims, who are invited to a re2;ular use of the same. And there also comes do\yn a divine radiance upon these travelers, that makes their faces shine with the beauties of holiness. And so they travel on. Some are longer and some are shorter, in coming to the last heights, which bend down into the valle3'-of the shadow and the cold stream. For the time requisite for a good traveler to accomplish his jouiney, lays not with luck and chance, but with the Eternal one. — John 21 : 22. But they that endure to the end, are sure to reach the end, and to obtain eternal life, and joy in heaven. The heights that bend down into the valley of the shadow, lay right over against the better coun- try and the city of God, and many in reaching this height, cr}' out, "I see — I see — hallelujah — hallelujah !" and a glory appears upon them, as brightn^s on gilded spires on distant hills, when the sun is just going out of sight. I have stood by the beds of some, who were passing through the valley and the narrow cold stream, and as the departing spirit was leaving the body, with my mind's eye I have seen the pearly portals swing open, the shining ones waiting, and ministering spirits S E 11 M O N . 243 with the spirits of the departed enter in through the gate into the city ; and melody and joy would fall upon mine ear, and I have thought I was there. But the gate would close, and I find myself here waiting in service my release from earth and admission to heaven. I asked the guide how it was that this way had been established for the world, or any soul in it, to reach and abide in the state of true happiness, in the better coun- tr}', if the}'- would? Hereupon the scene changed, and I saw" a vast mul- titude of beings like myself, and I with them, standing on a narrow strip of time, fainting, failing, thirsting, dy- ing, in front a vast and impenetrable thicket, filled with venomous serpents and ravenous beasts, and along the edge of it a dark and yawning abyss. — Isa. 59 : 2. To go back was impossible ; for that whereon any had just stood, had left them ; neither had we power to break through the thicket, escape the serpents and beasts of prey, leap the pit, and enter upon the goodly land, that la3"s be}' ond. I saw the goodly land, and the continuing city, the paradise of God, and the river, and the tree of life, and the angels of God, and on a throne high and lifted up, the Ancient of days looking compassion- ately down on the vast crowd, which were expiring in the distance and rolling into the pit. I heard the voice of the Ancient of da3's, saying — " whom shall I send, and who will go for us ? " Then there was silence in heaven, and the angels listened and looked w^th unspeakable interest. And I beheld, and one like the Son of man came to the Ancient of days, and they brought him near before him, and he said to the Ancient of days ; " Sacrifice and offering 244 J. A. MCKENZIE. and burnt offering for sin, thou wouklst not : but a body hast thou prepared me. In burnt offerings and sacrifi- ces tor sin, thou hast had no pleasure. Lo I come, in the volume of the book it is written of me, to do thy will O God." He who, being in the form of God, thought it not robbery to be equal with God, made himself of no reputation, was made in the likeness of men, took upon him the form of a servant, and so appeared in the world, proclaimed that " God so loved the world, that he gave his only begotten Son, that whosoever believ- eth in him might not perish but have everlasting life." And thus setting himself to the work before him, he labored by da}^ and by night. He went about doing good, proclaiming the good news of the kingdom. He prayed and strove and worked with power. Though fury was not in him, yet the briers and thorns and serpents and wild beasts were set in battle against him — Isa. 27 : 4. He knew he must go through and cut and tread them down, or no way could be opened for the escape of tlie perishing. — Luke 24 : 46, 47. 'The serpents flew and hissed at him, and the wild beasts gnashed their teeth and roared upon him. In sweat and blood and tears, he toiled on, and the way opened before him ; and eveiy now and then a voice would come from heaven saying : " This is my beloved Son, in whom I am well pleased ; hear ye him." While some attended to him, and many slighted him, yet he toiled on, till torn and pressed by the burden that lay on him, he sweat great drops of sweat, as of blood falling to die ground. And it wanted but a little to open the way of life and set up the door of hope completed ; and he, wounded, bleeding, groaning, sink- SERMON. 245 ing, dying, in giving the finishing stroke, gave up the ghost, exclaiming, " It is finished " — and he lay lifeless in the earth. At the early dawn of the third day, the earth quaked, the doors of the grave fell awa}^, and he arose and came forth ahve, leading caj)tivity ca2:)tive, with gifts for men. Yea, for the rebellious also, that the Lord God might dwell among them. — Ps. 6S : IS ; Eph. 4: 8, 11. And I beheld his temples, and they had been torn, and his hands and feet and side, and the}^ had been pierced. And as I beheld, he ascended to heaven, and a bright cloud received him out of my sight. I knew it was him who loved me and gave himself for me, and had a right to command me, and in righteousness would save me. And as I pondered and mused, I heard him again from heaven, setting up a door of hope and saj*- ing, " If any man serve, let him follow me ; and where I am there shall also my servant be." With my whole heart and soul, I replied — " Thou shalt guide me with thy counsel, and afterwards receive me to glory ! " Friend, what is thy decision ? BENJAMIN PHELON. Mr. Phelon was born June 1, 1S06, at Halifax, in the county of Yorkshire, England. His early advanta- ges were ordinarily good, and pious parents threw around him the genial influences of a practical Christi- anity. He speaks also of the salutary effects of faith- ful sabbath school instruction upon his j'outhful mind. These instrumentalities, in connection with the influ- ence of an intimate friend who had become an earnest seeker after religion, induced him to embrace Christi- anity when about sixteen 3^ears of age. He was bap- tized in November, 1822, and united with the General Baptist church at Haley Hill, in his native town. This church was then under the pastoral charge of the Rev. Joseph Ellis. Not long after this, he became convinced that he ought to enter the gospel ministry. His first sermon was preached at a private house in Halifax, January 30, 1825. His text upon that occasion was Judges 3 : 20. Two j^ears subsequent to this, and after preaching more or less, and with good acceptance, to several con- gregations in the vicinity, he entered the General Bap- tist Academy at Heptonstall Slack. This institution was designed expressly for the education of young men for tlie Christian ministry, and was then under tlie charge of the late Rev. Richard Ingham. As is com- mon with the educational institutions of our Enghsh Baptist brethren, it combined both a theological and classical trainino- in one curriculum of studv. And BIOGRAPHY. 247 while the theological portion was by no means insig- nificant, the classical was also considerable ; and .in Mr. Phelon's case at least has not been entirel}- for- gotten. For, in visiting him a while since, we found him busily engaged in poring over his evidently much used Vu-oil. O He remained at this institution three years ; and during this time, as well as to some extent before, he with oth- ers supplied the pulpits of the General Baptist church- es at Allerton, Clayton, Bradford, Keighly, and Haley Hill. He also continued to supply these churches in a similar manner for some three j^ears after he left the x\cademy. In the meantime, he was solicited to be- come the pastor of the church of which he was a mem- ber, at Haley Hill — an invitation which he saw fit to decline. In the summer of 1834, he spent several months at Derbyshire, studying under the direction of the Rev. J. G. Pike, and employing his sabbaths in supplying the pulpits of one or another of several adjacent congrega- tions. In December of this year, he embarked for America, and arrived in the harbor of New York, on the first of January, 1S35. He spent a few weeks in New York city with Dr. Barker, who was preaching to what was then an independent Baptist church, and preached a number of times to his congregation. A note from Mr. Sutton, who was then in this country, in- duced JNIr. Phelon to visit New England. His first sabbath, after leaving New York, was spent at Pawtucket ; from whence, by the advice of Mr. Sutton, he went to the village of Apponaug, in the town of Warwick, Rhode Island. There was then no 248 BENJAMIN PHELON. church in the village, but one was soon after organized, called the Central Warwick Freewill Baptist church. After preaching here about two years and a half, and los- inofhis wife, he went to the citv of Boston, where he re- mained only about a year — preaching to what was then called the first Freewill Baptist church in that cit}^. From Boston, he removed to Centerville, in the town of North Providence, Rhode Island, and became the pas- tor of the Freewill Baptist church in that place. After remaining here about a year, he received and accepted a call to become again the pastor of the first church in Boston. This time, he remained two years, and then went to Nashua, New Hampshire, w^here he remained and preached one year. From Nashua, he removed to Fall River, Massachu- setts, and commenced operations again on entirely new ground. A hall was hired, and meetings were com- menced. Only a very few attended at first, and for a time, we believe that Mr. Phelon was his own sexton and principally provided his own support. At the time of the "great fire," which destroyed a large part of the town, the hall in which his meetings were held was burned, and many of his congregation were scattered, and others were stripped of all their property. But nothing daunted , he procured another place of worship, and persevered in building up a Freewill Baptist inter- est in the place. Though every inch was won at the price of vigorous and ceaseless toil, yet success attend- ed his efforts. A little church was formed, and even- tually a ver}' neat and commodious meeting house was erected. The somewhat celebrated " strike " of the operatives BIOGRAPHY. 249 and mechanics of Fall River, occurred while he was residing in the place. Widi Mr. Bronson, the pastor of the Baptist church, Mr. Phelon earnestly espoused the cause of the operatives. He did not hesitate to speak in their behalf; and contributed very largely to the ed- itorial columns of " The Mechanic," the organ of the laborers. And yet his zeal was so judicious, manly and straight- forward, that he retained the respect of the capitalists, whose policy he so strenuously opposed. Between three and four years since, and after preach- ing in Fall River some six years, he decided to accept a call to become again the pastor of the Central War- wick church, at Apponaug, where he still remains. Like most of the ministers of the denomination, he seldom writes a sermon in full ; and therefore, much to our regret, declines to furnish a complete sermon for this work. He has, however, placed the following sketch of one of his sermons, and which was published in Zion's Banner in 1841, in our hands, with permis- sion to insert it in the stead of a more finished j)ro- duction. 22 SERMON. C R I INI I N A L PRAYER. BY BENJAMIN PHELON. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. — James 4 : 3. The wisdom that cometb from above is widely apart from that which is from beneath, in its principles, sour- ces and effects. Of the former, James says, "But the wisdom that is from above is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits without partiality, and without h3'pocrisy."-' — 3 : 17. Of the latter, James speaks thus, " But if ye have bitter env-ying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthl}', sensual, devilish." — 3 : 14, 15. Contests, divisions, and quarrels, or disputes, in churches by whom the Prince of Peace is acknowl- edged as head, leader, and example, are earthly in theii- nature. Hence it is asked, " From whence come wars and fightings among you ? come they not hence even of jour lusts that war in your members ? Ye lust, and have not ; ye kill and desire to have and can- not ol^tain ; ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon 3'our lusts.'' — James 4 : 1, 2, 3. Criminal prayer, faultily addressed SERMON. 251 to God, is earthly in its chnracter. This kind of prayer We would notice, and present to you a few thoughts upon it in the following order. First, prayer ; sec- ondlv, in what respects our prayers may be amiss ; thirdly, the criminality of prayer offered amiss. How necessar}'- that we all should beseech God, to teach us how to pray ? I. We would notice what prayer is* "Prayer is the offering up of our desires to God for things lawful and needful, with a humble confidence to obtain them through the alone mediation of Christ, to the praise of the mere}', truth and power of God." The following remarks may contribute to give us a more en- larged view of its nature. 1. Pra3'er is desire, jietition, or supplication. Various terms, such as the following, are employed to express the above elements of prayer. '■^AsJi, and it shall be given you ; seeli, and ye shall find ; hnocli, and it shall be opened unto you." — Matt. 7 : 7, 8, 9, 10, 11. " The Lord will hear when I call unto him." — -Ps. 4 : 3 ; 4 : 1 ; 145 : 8 ; Rom. 10 : 12 ; 1 Cor. 1:2." That Daniel," his enemies said, "which is of the children of the ca})tivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his jJC^^V/o/i three times a day." — Dan. 6 : 13. " And the Lord said unto him," Solomon, " I have heard thy iiraycr and thy suppUcatloii that thou hast made before me." — 1 Kings 9:3. " And Jacob was left alone ; and there wrestled a man with him until the breaking of the day." — Gen. 32 : 24. Praj^er, as taught us in the preceding scriptures, is an utterance of our desire to the God of heaven. 252 ^BENJAMIN PIIELOX. 2. Prayer has its peculiar characteristics. The following we would mention. " For he that Cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him." — Ho'b. ] 1 : 6. " Laboring fervently for 3^ou in pray- ers." — Col. 4 : 12. " The efiectual y^7TCH? prayer of a righteous man availelh much." — James 5 : 16. " Hear the right, O Lord, attend unto my cry, give ear unto ray prayer, that goeth not out of feigned lips^ — Ps. 17 : 1. " Continue in prayer."— Col. 4:2. 1 Thess. 5 : 17. " If I regard iniquity in my heart, the Lord will not hear." — Ps. 66: 18. "God be merciful to me a sinner J'^ — Luke 18 : 13. Faith, fervor, sincerity, con- stancy and self-abasement, will ever attend acceptable pra^'er. 3. The scope of pra^'cr. Individuals can pray for the things that they need. The Lord's prayer beautifully teaches this. Christians can " pray one for another." — James 5 : 16. All men may be pra^-ed for. " I exhort, therefore, that, first of all, supplications, prayer, intercessions, and giving of thanks be made for all meny — 1 Tim. 2 : 1, 2. All that we need, and all that \ve would shun, can form a part of our petitions at the throne of grace. 4. The different ways in which we may pray. INIcntally, Ave may pray like Hannah, when she spake in her heart. — 1 Sam. 1 : 13. Ejaculatory, as the publican. — Luke IS: 13. In our closet, as recom- mended by Jesus Christ. — JNIatt. 6 : 6. General pra}'- er, as at the dedication of the temple.— 1 Kings 8: 22, 53. Social prayer, as the disciples. — Acts 12 : 12. In the family, as David did when he blessed his household. s E R Ji o X . 253 Lasth^ all prayer to be effectual, must be addressed to God through Christ, in the strength of the Holy Spi- rit. "And whatsoever ye shall ask in, my name, etc. — John 15 : 13. " Likewise the spirit also helpeth our infirmities: for," etc. — Rom. S : 26. How blessed a duty and privilege is prayer. Through this medium we can have access into the holy of holies. We can invoke the presence of God, adore him, confess our sin, seek all needful grace and blessing, plead with God, dedicate ourselves to him, and thank and bless him. Who would not pray ? Who does not pray ? Prayerless souls sustain an inconceivable loss. Sinner, will you not pray ? n. In what respects our prayers may be amiss. 1. All prayer which lacks the preceding qualifica- tions are amiss, because God enjoins upon us so to pray- 2. Prayers which ask for prosperity and blessings upon things which God has cursed, are amiss. War, slaver}^, intemperance — can they be prayed for by a Christian, except that they may be done awa}^ '? Can the rumseller, or distiller, or the fraudulent dealer, ask God to bless his business '? Can any evil thing be prayed for ? 3. Prayer is amiss when it is selfish and worldly. Who can pray to become rich ? God may make you so, but nothing higher as to worldly possessions can be prayed for than Agur's wish. — Prov. 30 : S. Or as Christ taught — "Give us this day our daily bread." 4. Prayers exclusively denominational are amiss. Find the scripture, if you can, where Christ teaches 22* 254 BENJAMIN PHELON. you to pi'ay exclusively for your denomination, or where he requires you to pray that 3'our sect may be. superior to all others. Yet there is a considerable por- tion of prayer which, if literally translated, amounts to this, " make us greater, or exalt us (no matter what sect,) aliove all others." This prayer is amiss. 5. All prayer which is not reasonable and scriptu- ral, is amiss. Some address God for their minister that he may have a double portion of his spirit. There is no sense in this prayer, unless the petition asks to make man twice as great as God himself. This prayer therefore asks for what is impossible. 6. Prayer for the spread of Christ's kingdom out of the appointed course he has chosen, is amiss. Thus, prayer without effort — pra\^er, without works, is dead. Yet how many pray for the prosperity of the church and the conversion of the heathen, and do not help with either purse or hand. Is not this kind of prayer amiss ? 7 Praj^ers to men, beseeching them to pray for us, without prayer to God ourselves, is amiss. Read Sam. 12 : 9, and you will see this error. So praying to saints, etc., is amiss. III. Tlie criminality of those prayers which are of- fered amiss. 1. A man who knowingly prays amiss is guilty. 2. Such prayers dishonor God and religion. 3. They are a waste of time, effort, and breath. 4. Success cannot attend such prayers. Hence a religious community under the influence of such pray- ers w^ill droop, if not die. SERMOX. '255 By way of conclusion, we would say, that in order to pray ai'ight we must be acquainted with the bible. The soul must be warmed with the grace of God in order pray acceptabh^. M. J. STEERE. Martin Jenckes Steere is the son of Stephen and Sarah Steere, and was born in Smithfield, Rhode Island, October 15, 1814. His paternal grand parents were Friends. The facilities for intellectual and moral culture in the neighborhood in whicli he was brought up, were rather scanty. But in addition to those at home, he was sent abroad to school for a time ; and subsequently engaged in teaching, in the district where his father resided. " Having," as he saj^s, " very early contracted not a few evil habits, among which — and that which led me nearest to the verge of ruin — ^was gambling, it was not without a struggle, witnessed only by the All-seeing, that I gave my heart to God, in 1S33." In a time when those around him were indifferent to religious things, he became constrained to repent, give his heart to his Savior, and openly embrace Christianit}' — which he accordingly did. In the spring of 1S34 he was baj)- tized and joined the second Smithfield Freewill Baptist church, at Georgiaville, then under the care of M. W. Burlino-ame. In the fall of the same 5"ear, he commenced preach- ing, in the same school district where he commenced teaching — that is, as he saj^s, " right at home." He speaks of the evidences of his call to the ministry as possessing nothing peculiar. The}^ were like the evi- dences of other duties. " All things considered," to use his own language, " I felt that I could satisfy my BIOGRAPHY. 257 own conscience and the Great Master, in no other wny. No other calling appeared satisfactory. I desired no other. I entered the vine3'ard of the Lord cheerfull3^ Before conversion, I used to preach to the echoing walls of my vacant school room. But though I entered upon the calling, which I have till this day pursued cheer- fulh', it w^as not without a deep sense of its responsibil- it}'. But I have ever felt that the responsibility of as- suming it was small, compared with that of neglecting it, relative to any who can be useful in it." Soon after he commenced preaching, he repaired to Parsonslield Seminar}^, in oi'der to better fit him to pursue the calling of a Christian minister. While there, he offered himself, and was accepted, as a missionary to Orissa. But his health proved to be inadequate, and he was compelled to relinquish the design. He fitted for college at the Fruit Hill Seminar}', in Rhode Island ;, but instead of entering college, he entered his own sick room. From this sickness he did not recover, so as tO' be able to resume his studies at school. Partially recovering his health, after a time, he was ordained, and became the successor of Mr. Burlingame,, as the pastor of the church with which he first united, and in the neighborhood where lie was brought up. This was in 1837. Tliis charge he retained, until the spring of 1S39, when his health completely failed, and he was obliged for a time entirely to desist from preach- ing. About this time he was appointed one of the edi- tors of the INIorning Star — a position which he has ever since retained. After some three years, he accej)ted a cnll to become the pastor of the Freewill Baptist church at Apponaug, 2-58 M.J. 3TEERE. in the town of Warwick ; l3Ut with this express condi- tion, that the church should have no claim upon any service, bej^ond a single sermon on the sabbath. His health almost immediately began gradually to improve, and while he remained at this place he pursued a reg- ular course of the ordinary college studies. He re- mained at Apponaug three years, and during that time was called to weep at the grave of his wife. He then received a call from the church at North Scituate, which he accepted ; and spent three years with that church, as he sa3^s, " in labors and trials abundant." While here, he was married a second lime. At length he decided to resign the charge at North Scituate, and accept a call that was extended to him to settle at Greenville, with the first Freewill Bap~ tist church in the town of Smithfieid. At the expiration of his first ^^ear, at this latter place» he received a call to become the pastor of the church at Waterford, Massachusetts, and under such circumstances that he deemed it duty to comply with it. He still remains at Waterford, although he has re- ceived repeated and pressing solicitations to remove to other and apparently more prominent localities. Among other requests of the kind, in 1851, he received a call to become the pastor of the FreeM'ill Baptist church in Boston, but he thought it best to dechne the proposition* He has been a prominent member of several General Conferences ; and at that held at Conneaut, Ohio, in 1S39, took an active and approving part in the proceed- ings relative to the somewhat celebrated case of Dr . William H. Houslc}^, of Kentucky — by which large numerical accessions to the denomination were virtually ^. c--^^^^;^^:^^;^^^ SERMON. 259 rejected, simply because of their connection with slaver}'. At the General Conference, held at Unadilla Forks, New York, in 1844, he was appointed by that body to write a work on the subject of licentiousness. In com- pliance with this appointment, he wrote a little work, entitled The Friend of Chastity, which was published by the Printing Establishment, and we believe has met with a ready sale. The accompan3dng portrait, and the following sermon, will perhaps impart all further necessary information concerning his outer or inner man. SEEM ON. AN APPEAL TO YOUNG PERSONS. ^ BY MARTIN J. STEERB. I have ■written unto you, young men, because ye are strong. — 1 John, 2 : 14. I proceed to fulfil the promise made last sabbath, to address young persons to-da}^ I do this, not only be- cause I see a necessit3^ for it, in the many untoward circumstances, accompanying the growth and modify- ing the character of the young, of both sexes, of the present age : but also, and the more cheerfully, be- cause of the strong sympathy I hold with them, — strug- gling as they are, between good and evil, between ap- petite and selfishness, on the one hand, and virtue and holiness on the other. Human life is a campaign. From the opening of the first bud of rational ideas, till the bloom of earthly ex- istence is fuh, and even till its last faded petal is seem- ingly lost in the winter of the grave, the soul knows nothing Init conflict. As the wrecl^ed mariner, having made tlie sands of a. barbarian coast, becomes the ob- ject of vehement strife between the different members of the clan into wliose hands he has fallen, so the per- son, thrown upon the shores of time, is at once beset with the strangel}^ opposite influences of good and evil, of every character and degree ; each acting in its own proper dhection, and with its own peculiar force, as if SERMOX. 261 resolved to possess the victim, or sunder his being in the struggle. This struggle for " man-soul,''^ we have said, continues through every age of life ; but at none is it so wild, so fierce, and so determined, as in the age of childhood and 3^outh. At that age, the opposing for- ces being more nearly balanced, " the battle hangs in even scale;" whereas in after years the one has gained at least a partial ascendancy, and the other carries on bat a feeble warfare. You, my J'oung friends, are in the heat of this con- llict. Millions of influences, led on by the prince of darkness, are struggling with as many led on by the prince of light, to make conquest of your souls ; to win you to vice and perdition on the one hand, or to virtue and heaven on the other. The good of all worlds fear tor the result. As they see you for a time bend to vice, they tremble. Again when they see you erecting yourself to virtue and holiness they rejoice. God is not indifferent, but affording you all the aids possible to moral, accountable beings. Such, my young friends, is your struggle between this world and God. And, O, if I may but be enabled to awaken 3^ou to a clear and sufficient consciousness of it, so that you will perceive and feel that every vo- lition of your mind is, according as it is virtuous^ or vic- ious, indicating a tendency of the conflict to ruin on the (^ne hand, or redemption on the other, then will I re- joice — rejoice that you, if lost, will not chide my neg- lect ; if saved, will glorify God, on my account. The author of our text is known in the scriptures as " the disciple whom Jesus loved." He had not only seen the Lord in person, and leaned upon his bosom, 23 2G2 M . J . S T E E R E . and witnessed his transfiguration, and wept at his cru- cifixion, and rejoiced at his resurrection, and stood in mute astonishment at his ascension, but he had seen many yeai^s — was gray with time, worn with toil, and heavy with experience. His word is therefore clothed with the greater authority. That veteran disciple, as he looked forward to what should be after him- — as he contemplated the greatness of the work which the church had to do, and the vio^ lent opposition in the midst of which it must be done, turns to inquire after her human resources. And he finds them in her young men, who, having subdued "the lust of the eye and the pride of life " were ready to as- cend to the battles of the cross. And that he may make the 3'oung and victorious stronger, preparatory to greater victories, as the result of battles fought over his own grave, he writes to them words of counsel and en- couragement. Permit us now, 3'oung friends, to say several things to you, and First. Let it be remarked, that although we cannot turn to all of you of either sex, as those who receive the word of God into your hearts, and have overcome the evil one, still we can turn to you as the " strong " — as those who constitute the hope, and the only human hope, of the advancing world. The fathers, where are the}-^ ? Gone, gone — all gone ! And very soon we who are a little more advanced in years, shall have been gathered to them. On the wide earth none will soon be left, save those who are now- just ascending the stage of life, wearing the badges of its prime and pride and conscious strcnclh. On vou. S E R M O ]>f . 263 my young friends, the ends of the world must soon falL Unlike the strong Atlas, you are more than fabulously to bear up the earth. Whatever work is to be de- manded, you are to' perform — 'whatever diguit}^, you are to sustain — whatever high places of trust and power, you are to fill — whatever virtue is called for, 3^ou are to maintain — whatever truth is to be defended, 3'ou are to be its champions. And the command to worship God will rest upon none but you, and the younger growth around you. Well then, may we turn to you, as to those in whom, and in whom alone, the great trust of universal humanity — the vast responsibility for the whole world — is soon to be committed. We appeal to you, in behalf of the State, which anx- iously awaits its fall into your hands, and in behalf of the church, which upon its knees implores its great Head to " make you perfect, stablish, strengthen you,'* that you may worthily bear its infinite responsibilities, and under God, carry it forward to the conquest of the nations. To you, young friends, we appeal, that you prepare yourselves to bear above our ashes the banner of the all-saving cross, with the firm grasp and step of wise and pious virtue. For unless you do it, it will not be done, and so our graves shall be desecrated. Unless society thrive in your hands, it will not thrive at all. Unless the world progress under 3-our auspices, it will not progress at all. And if it retrogress, 5'ou must stand responsible for its retrogression. Arouse, I be- seech you, to a rational view of the duties that are so soon to devolve upon j^ou. You cannot then fail to feci deeply your need of high and peculiar qualifications. '' In committing to 3'ou her interests and privileges, so- 264 M. J. STEERE. ciety imposes iijDon you corresponding claims ; and demands that you be prepared to fill with honor and usefulness the places which you are destined to occu- py." And this demand is confirmed and sanctioned by the awful voice of your Maker, God ! Secondly. We proceed to remark that, from con- sidering the vast amount of thinking, care and toil which the world is to demand of the next generation of mature life, we can turn to you, young friends, as to those who are not only strong but ever}^ wa}^ conditionally compe- tent to it. There can be no fear that the interests of church or state shall suffer in your hands, provided you feel and act as you should, in view of becoming, under God, its sole guardians. Your capabilities of wisdom and goodness and strength, are not inferior to those of your predecessors in the administration of human affairs; while your facilities for developing them are far gi'eat- er. You are not, therefore, to stand where the fathers stood ; but, after their decease, to advance onward from the point to which they conducted you and where they left you. To do this you are competent, and as those who are to carry forward human enterprise, you are under the most imperative obligation to accomplish it. We have said that you are competent conditionally. For though we see in 3-ou the germs of sufficiency lor the responsible trust which societ}'' and the cliurch are about 1o confide to your hands ; still there is room left for anxious solicitude, whether those germs shall be so nursed by education and piety, that they shall actually develope themselves in the fuU qualification for your future duties. " Full many a gem of purest ray serene, The dark, unfathomed shades of Ocean bear ; S E R M O X . 265 Full many a gem is born to blush unseen, And waste its sweetness on the desert air." Many a human capacity, in the full development of which, the world would see a man capable, under God, of conductmg human society through its most fearful crises, is doubtless now sunk quite out of sight in darkness and pollution. Nor is this true of communities under the degrada- tion of heathenism, mohamedanism and despotism only. Even in the most enlightened Christian communities, so many and &o powerful are the circumstances which may combine to prevent the full development of the man from the child and youth, that, in reference to even them, the poetry above may be safely quoted. Were all the treasures of ocean's bosom thrown upon the dry land, how rich might all men become. Were all the wild flowers of untrodden solitudes transferred to the vicinity of the dwellings of civilization, how would every garden be a beautiful parterre. And so if all the hidden treasures of the human mind were devel- oped, if all the germs of strength in the child were nourished up to their fullest possible growth, how rich the world would be in " wisdom and knowledr. 291 constantly seeking for that spiritual elevation, which brings us nearer and nearer to God and to heaven. To what extent this emblem is designed to repre^ sent the church, it may not be easy to determine, but the assistance which eagles are supposed to render their young, in learning them the art of flying, may properly suggest the duty of Ch,ristians in reference to the youth, and especialh' their own offspring. " As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings," — Deut. 32: 11; so should those who love God and IWe above the world, seek to teach others, and especiall}^ their children, the way of life and salvation — the happy art of fl3-ing to heaven. I know this last text was designed to illustrate the care of God for m.en. But as God cares for us, so should we care for our fellow men. Benevolence is not only a central principle, but also a fundamental law of our holy religion. In a word, what the eagle is among birds, the Christian is among men. II. We may now consider some respects in which these Cherubim are alike, which iUustrates the unity of the church of Christ. The fundamental principles of religion, or Christian graces — such as courage, patience, penetration or knowl- edge, benevolence and faith, which aro emblematically represented in our text, have each a distinct existence, and ma\^ be separately considered ; but no one of them alone can complete a Christian character, or justly re- present the Christian church. It is the harmonious blending of these sacred characteristics that makes the perfect man, or forms the spotless church. Hence the 292 JOSEPH WHITTEMORE. apostolic exhortation — 2 Peter 1 : 5 — " Add to j'our faith, virtue, and to virtue knowledge, and to knowl- edge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kind- ness, and to brotherly kindness charit}"." Hence the points of unity in the emblematical beings under con- sideration. In the first place, they were each full of eyes. Whether this is understood of the wings with which they were furnished merely, or of the whole body, it is prett}'' evident that they could see M-ell. In this re- spect, they had decidedly the advantage of other crea- tures. Now, is not this a just emblem of the church of God"? — of all true saints in all ages ? Have they not always -had 63^03 to see these things to w'hich the world were totally blind ? The most ignorant and lowly of God's people have a spiritual discernment, which the most learned and gifted of the sons of earth have never enjo3'ed, and never can enjo3\ They had e\-es before. This maj^ represent the spir- it of prophecy, which has ever been the gift of the church, and the church onh* — by which the history of the future has been as plainly written as the histor^^ of the past. Or it may refer more particularly to that wise foresight and preparation for death, judgment and eternity, which is only made b}' the members of the true church of God. The church is looking forward, by eyes of faith, to the promised rest, remaining for the people of God ; and they see, too, the prospective doom of the ungodly, and knowing ' the terrors of the Lord they persuade men to flee from the wrath to come. SERMOX. 293 They had also eyes behind. Those who are wise study the past, and avail themselves of the advantages of its teachings. It is a precept of divine obligation to " Remember the days of old, consider the years of many generations : ask th}^ father and he will show thee, thy elders and they will tell thee." — Deut. 32 : 7. We may greatly profit by copying the virtues and wis- dom of past ages, and should be warned by their erimes and follies. In either case, there is much ad- vantage in studying the past — or having eyes behind. And they were full of eyes within. These inward eyes are fit figures of self-knowledge. " Prove your own selves," is a divine precept. Nothing is more evi- dent than the fact that sinners do not know their own hearts. The whole unconverted world, are, with the Laodicean church, saying, " I am rich and increased with goods, and have need of nothing ; and know not that they are wretched and miserable and poor and blind? and naked." They esteem themselves whole, and in no need of the balm of Gilead, or of the heavenl}^ Ph}'- sician. But when the eye-salve is applied, and our inward eyes are opened, and we begin to see the wretched state of our hearts, we feel the need of the cleansing blood of Christ ; and when pardon and re- newing grace have been given, we must ever after feel the need of watching closely our own hearts, with the strictest scrutiny, lest the expelled evil spirits should return to their house aoain. Nothing can be more important than strict, thorough, and frequent self-examinations. The church must in- deed be lull of eyes within, as well as before and behind, 294 JOSEPH WHITTEMORE. that we avoid the snares of the devil and make our way safely through this sinful, tempting world to heaven. Another thins: in which these cherubim resembled each other was — they had each of them six wings about him. Now, as we have abundant evidence that these liv- ing creatures are indentical with the cherubim and ser- aphim of Isaiah and Ezekiel, of course they must be understood as employing their wings in the same man- ner. — See Isaiah G : 2. With twain he covered his face. This is a token of the self-abasement and hu- mihation, with which the saints approach into the pres- ence of God. Even angels veil tlieir faces before his awful presence. True humility must alwa^^s attend the church in earth or in heaven. With twain he covered his feet. The feet of the seraphim was an emblem of mortality. While with two wings their feet were covered, what a lively re- presentation have we of the glorious fact revealed in the gospel, that "mortality shall be swallowed up of life." This mortal shall at last put on immortality. When the saints awake from their graves, then shall mortality cease forever, and the}' all have bodies like unto Christ's glorious bod}'. With twain he did fly. With the two powerful wings, faith and obedience, Christians can not only fly to heaven, but can ever be supported, even before the throne of the Eternal. Another point of agreement in these celestial beings was — they were all engaged in the same employment. " They rest not day and night saying ' Holy, holy, holy Lord God Almighty, who was, and is, and is to come.' " SERMON. 295 This, certainh', is the proper employment of the entire church of God. That this ascription of praise to God and the Lamb is not confined to those who live in heav- en, is evident from the closing words, " is to come" — to come the second time without sin unto salvation. With hearts and lives and lips, do all the saints in earth and in heaven deh'ght to render glory and honor and praise to God their Redeemer Ibrever. The lan- guage of the church is — - " I'll praise my Maker with my breath, And when ray voice is lost in death, Praise shall employ my nobler powers ; My days of praise shall ne'er be past, While life or breath or being last, Or immortality endures." Such are some of the characteristics of the church of God. Such its courage, patience, wisdom, glory, and goodness. Such its grand diversity, and such its glo- rious unity. 1. From this subject, we may learn that the true church embraces every good thing. It is a univer- sal reformatory association. It is the " light of the world," the "salt of the earth," the fountain of love and peace, and the tower of safety. It fits men for every relation and circumstance of this life, and elevates both soul and body to heaven. What else can this world need? Christianity is destined to unbind the heavy burdens and let the oppressed go free, to break every yoke, to speed the triumph of temperance, to banish licentiousness from the earth, and to beat swords into plowshares and teach the nations to love and prac- 296 JOSEPH WHITTEMORE. tice peace. There is not a single principle of goodness known in the world, which does not belong to the Chris- tian's creed, nor a single work of benevolence which does not properly come within the range of his duty as a follower of Christ. I repeat it, the world can need nothing better — nothing else than the complete and uni- versal triumph of the church of the living God. 2. In the light of this subject, we may learn the true reasons why the professed church has not accomplished more for the salvation of the world than it has done. It might reasonably have been expected, that an associ- ation so large and of so long standing, and founded upon such glorious and heavenly principles, and so complete- ly adapted to all the wants and woes of human nature, Tvith Jesus Christ for its Captain, Priest and King, would lono- before this time have brouo:ht the whole world under its sacred control. But the sad reverse is true. The great majority of men are still enemies to God and to his church. Relig- ion has made but slow progi-ess in the earth. Alas, why is it so ? The answer cannot be found. in any de- ficiency in the revealed system of religion, but in the fact that the world has been permitted lo see so few exhibitions of perfect Christian character. All the prin- ciples of religion and every practice of Godliness may perhaps be found by ranging in our search over the entire Christian world. But, alas, how seldom do we find a man who has attained unto the stature of a per- fect person in Christ Jesus ? In one we may find the boldness and courage of the lion, in another the pa- tience and meekness of the ox, in another the intelli- gence of an angel in human form, and in another the ST3RM0X. 297 loftiness and ambition of the eagle ; but there are few -who combine all these graces in one character. It cannot be denied that there is a lamentable lack of symmetrical development of graces in the professed church of Christ. We often find men whose passions or feelings are completely under the sway of religious enthusiasm, while they are entirely unable to give a single intelligent reason of their hope. Such men are poorly fitted to convince a sceptical world of the truth of the Bible. Others there are, who can reason pro- foundly, and clearly demonstrate the truthof the Chris- tian theory, while they are entirely regardless of the practice of virtue, and their hearts are as cold as an iceberg. Such men can never convince the world of the value of religion. While such is the state of the church, there can be but little unity of effort to bless and save the world. This is another reason of the limited success of the gos- pel in the hands of its professed believers. The church notwithstanding its variety must have unity, in order to bring the world under its inflaence. This unity can only be secured by a more thorough development of the principles and virtues of the church of God. There must be more sjanmetry and proportion than is at pres- ent exhibited by Christians, in order to the world's con- version. Be not deceived, God is not mocked ; and he will not abundantly bless a church, let it manifest ever so much zeal for the spii'ituality of the gospel, and adopt ever so many good doctrines, while it neglects or tram- ples uponjudgment and mercy, or refuses to let the op- pressed go free, or to plead the cause of the poor and the need3'. Nor will he any more favor those who ride 26 29S JOSEPH WHITTEMORE. their reforms over the Bible and the sanctuary, and re- ject the doctrine of salvation through frith in the Lamb of God. The truth is, if this world is ever saved from sin and death, it must be done through the agency of the church of God. If the church ever accompHshes this mighty enterprise, it must combine in its creed and practice all the glorious variety of Christianity, that its true light may shine before men. When this emblematical rep- resentation of the church shall be fully realized, such will be its light, and goodness, and beauty, and power, that the prayer taught us by Jesus will soonbe answered. — " Thy kingdom come, thy will be done in earth as it is in heaven !" HOSEA QUINBY, A. M. Mr. Quixby was bora in Sandwich, New Hamp- shire, Augast 25, 1S04. He embraced, religion in early life, and became connected with the Freewill Baptists ; and soon after felt called to enter the Christ- ian ministry". But he also felt the need of a thorough educational training, and eventually determined to seek its attainment. In this, however, he met with discour- agements and obstacles. By some of the Freewill Baptists of that day, it was deemed not only unneces- sary, but absolutely wrong, for a J^'oung man to go through college, after he thought that God had called him to preach, and as a preparation for the work of the ministry. These of course endeavored to dissuade him from his purpose, and a few were quite strenuous and earnest in theh opposition. But there were others by whom he was earnestly encouraged, and he e\'entually graduated at Watervillc College — being the first graduate, preparing for the ministry, who belonged to the denomination at the time of graduating. Tingley and Tohe}- — the first named being one of the earliest a nd most efficient ministers of the denomination — were classic scholars, and gi-adu- ates ; but both became such before their connection with the Freewill Baptists. Mr. Quinb}^ preached con- siderable while in college ; and through this and other means, prejudice against ministerial education was very much and rapidly lessened. About this time, a little volume appeared, in rcpl\' to a book containing some se- 300 HOSEA QUINSY. vere and ungrounded charges against the denomination by a Rev. Mr. Butler. The repl}^ which it seems pretty efFectually accomplished its purpose, is common- ly reported to have been written by INIr. Quinby, while an undergraduate. Soon after he graduated, he became the principal of Parsonsfield Seminary, and in a short time acquired an extensive reputation as a very efficient and popular teacher. ]Many of the 3"oung ministers of the denomi- nation, and others who contemplated entering its minis- try, resorted to Parsonsfield, to pursue a course of train- ing under his instructions. Of these, there were quite a number who are now among the most active and in- fluential ministers in the denomination. He also continued to preach — quite as much as many of our earlier ministers, who were confined to their farms or their merchandize, for a considerable portion of the week. And now, as well as when he was in college, very manifest and gratifying results attended his preaching. At the first General Conference of the denomination, held in 1827, he Avas chosen the standing clerk of that body — a position which he retained during the first seven sessions, when he resigned the office, and received the hearty thanks of the Conference for his faithful and efficient services. He was also appointed one of the editors of the Morning Star, and continued to contribute to its editorial columns, until his increasingly arduous duties as a teacher gave him but little leisure lor the use of his pen. In addition to these diings, while at Parsonsfield, he wrote a small treatise upon the subject of baptism, which has been quite extensively circulated, and has BIOGRAPHY. 301 received strong commendations from members of other communions. When the Freewill Baptist Quarterly Magazine was commenced, in 1828, he began the pub- lication in its pages of a history of the Freewill Baptist denomination — the materials for which he had for some time been engaged in collecting. But he had published only a few chapters, when the JNIagazine was discontin- ued ; and his numerous and pressing engagements have prevented him from resuming its publication in some other form — as we believe he still contemplates doing, and as it is very much to be hoped that he will ere long be able to do. Upon the establishment of the Smithville Seminary at North Scituate, Rhode Island, he was selected to take charge of it as principal. This relation he has continued to sustain up to the present time ; though through financial embarrassments the institution was sold at public auction, and has become his individual property. Here also, as at Parsonsfield, several who are now successful Freewill Baptist ministers, received a part or all of their academic training under his in- struction ; and others have pursued their preparator}' studies here, who have afterwards stood high in their several college classes, and give promise of no little distinction and usefulness. Since he has been connected with the Seminary at North Scituate, he has also been more or less engaged in preaching. Besides suppl3dng for other ministers, and preaching upon particular and special occasions, he has been, at different times, and in one or tw^o instances for some considerable length of time, the pastor of two or three of the churches in the Rhode Island Quarterly 26* 802 HOSEA QUINBY. Meeting — spending, of course, but little more than his sabbaths with them. Of late, he has not preached so much ; but is anxious to dispose of the Seminary to the denomination, that he may not longer be so closely confined by the duties of teaching. For quite a number of years, he was the committee on the part of our General Conference, to carry on a correspondence with the General Baptists in England ; and when, in 1847, a delegation was appointed by the Conference to visit that bod}^, he was elected as the first reserve delegate. Soon after the Theological Sem- inarv was removed to Whitestown, New York, he was selected to deliver a course of lectures before the stu- dents of that institution — a service which he very sat- isfactorily performed. His degree of Master of Arts, •was received in course from his Alma Mater. We very much regret that Mr. Quinby has not found it practicable to comply with our request to furnish us with a sermon for this work from his pen. ^i» ^^- ^ ^a^ e. B. D. PECK. Benjamin Drown Peck is the son of Joshua and Sarah Peck, and was born at Bristol, Rhode Island, April 11, 1813. When he was quite small, his parents removed from thence to Smithfield, Rhode Island. They were pious, and he speaks particularly of the salutary religious influence which his mother exerted over him. At one time, when he was a mere child, he became very sick, and to all human probability was nigh unto death. But his mother earnestly prayed for his recovery, and with a faith which perhaps only a faithful Christian mother can exercise, promised that if spared he should become a minister of the gospel. After his recovery, and frequently during his 5^outh, she used to remind him of the promise she had made in his behalf, and in such a way that it produced a very beneficial eflfect. But still, he lived apparently careless and indifferent tow^ard religious things, much as many others do, until he was about twenty-five years old. He was at that time the superintendant of the sabbath school, in con- nection with the second Freewill Baptist church in Smithfield. For some two years, his attention ha'^ays of Zion do mourn at the present time. In order for this to be substantially the case, as in the prophet's da}^ it is b}' no means neces- sary that the same external, visible circumstances should exist now as then. This would, in fact, be utterl}'" im- possible. The real elements of Zion's prosperity are always the same, in every age of the world, viz. God's divine presence, by his defensive power, and his com- forting, reviving and sanctifying spirit and grace, se- cured by humble, faithful obedience to his revealed will. Under no other circumstances can Zion be said to be in a prosperous state, than when her children are daily growing in grace and in the knowledge of the Lord and Savior, Jesus Christ : when her light, as such, is shining with deeper and deeper intensitj" upon the world around, bringing to light hidden sins and in- iquities, followed by the cleansing and healing spirit and grace of God. But is it so now? Is God's smiling presence mani- fest now in the midst of Zion ? Does the bright and dazzling effulgence of the divine glory shine upon her, carrying joy ineffable to the hearts of her children, and inspiring them with indomitable courage, and self-sac- 336 D. p. HARRIMAN. rificing zeal, in leaving all for Christ, to go forth in the Christian work and labor of winning souls to him ? Is it manifestly the supreme study of Christians generally, to know God's will now concerning us, that we may do it, and that before all things else ? .In short, are the spirit and zeal which Jesus uniform^ manifested, while here laboring in the flesh, exhibited in the lives of his professed disciples, in carr3'ing forward the work which he began and committed to their charge ? If so, the ways of Zion do not mourn, but rejoice. But is not the opposite, to a fearful and an alarming extent, the case ? Do not the threatening frowns of the Almighty cast a dismal shade over us ? Can we not, by the still glimmering light of past histor}^ see the rank elements of approaching ruin and desolation, stead- ily and vigorously at work, and hastening to a dreadful consummation, unless speedily averted V Do not Zi- on's children, who live on the most intimate terms with her King, see that from day to day which fills their hearts with sadness and lamentation '? Is not the light which is taken for that of God's smi- ling favor, in reality nothing else than man's frail rea- son, and the lurid glare of a vainly confident, skeptical philosophy, calculated to allure only to deceive and destro}" ? Is not the pretended zeal for the cause of Christ, to a fearful extent at least nought but that which — " Contends for names and forms, Its party to increase ? " Is it not manifestly the supreme study, with great numbers, so to construe and interpret God's revealed word and will, as to chime in wuth existing sins — daub- SERMON. 337 ing vviih untempered mortar, seeing vanity and divining lies, sa3nng — " Tims saith the Lord, when the Lord has not spoken'?" There is evidently a wide difference between making it one's supreme study to know God's will, in order to do it, to the utmost extent possible, and stud3ang to find out how far he may disobey that will, and indulge in known sins and neglect of plain duties, and 3'^et be a Christian, and win heaven. And have we not indisputable evidence that the latter is the case, to a wide extent ? Most certainly facts of this kind are continually passing before our eyes. O, how many are there in our midst, and on every hand, who are hving in the habitual neglect of almost all admitted Christian duties, and indulging daily in manifest trans- gressions, led on by a worldly and selfish spirit, viola- ting the sabbath, neglecting the sanctuar}^ forsaking prayer and conference meetings, seldom at the commu- nions of the church, living prayerless, unwatchful lives, and yet tell us they have a hope that sometime, and somehow, they shall get into heaven ; but b}' what in- definable means they are unable to tell. But a present salvation is the only sure ground of hope for a future and eternal salvation, and for want o this the ways of Zion do mourn. She can never, in truth, but mourn, when the spirit of her king and Re- deemer has departed from her midst. Substitute what- ever else you please in place of the Holy Ghost ; all will be of no avail. Learning, genius, talent, eloquence, riches, splendor — all good in their places — are empty and worthless as substitutes for the spirit of Jesus in the midst of Zion. True, gorgeous temples and gilded sanctuaries may sparkle with earthly luster, and charm 29* 33S D. p. HARRIMAN. the worldling's eye, and sweet melody and flowery el- oquence may enchant his ear ; and yet, when the hour is past, he may turn away with no lasting impression left upon his heart, that he has been where God is — that he is a perishing, guilty sinner, fast sinking into quenchless flames, and that Jesus stands with arms of mercy stretched out over the 3"awning gulf to save him, if he will accept salvation. It needs more than human weapons to defend Zion's interests and promote her prosperity ; though human means are ever to be used as instrumentalities, and these to be baptized with the Holy Ghost. Without this, one may possess the wis- dom of a sage, the eloquence of Cicero, the wealth of Croesus and the physical strength of Hercules ; and yet be far outdone in the cause of the Redeemer, by the weak, illiterate disciple, on the altar of whose heart glows the constant flame of love to God and love ol' souls. In the next place let us turn to consider the cause of the spiritual declension of the present time. This can- not but be an inquiry of the utmost importance. But still there is something besides the inquiry, of equal im- portance ; and that is, that we come to it with the right spirit. By this is meant that we come to the inquirj^ with the honest and settled purpose of finding it out, and then of laboring to our utmost to remove it at all events. There is great liability and danger of shrinking from the attempt to remove the cause, when discovered, on account of its involving necessary labors, crosses and sacrifices, which we are unwilling to undertake. No doubt thousands have felt so distressed — perhaps alarm- SERMON. -339 ed — on account of the spiritual declension in their own hearts, that they have been led to seek out the cause, and of course have readily found it, as all may, if they set about it in real earnest ; but seeing that its removal involves such cross-bearing duties and sacrifices, the}'' choose rather than to meet these, for the present, at least, to endure the evil consequences : or, which is very fre- quently the case on the other hand, they labor to persuade themelves that the evil, after all, is not so great as at first appeared ; and that they are in pretty good standing before God, on the whole, or at least, about as good' as the generality of professors around them. And here the matter terminates, while the cause for mourning goes on. As with individuals, so with churches. All have truly felt and realized at times, tliat the wheels of Zion were obstructed, the true light was not reflected around, saints were not edified and growing on the true spiritual food, sinners were not converted, and declension was reioninor. The cause has been looked for and Ibund. Its removal required growing pride to be stained, self to be humbled, neglected crosses to be taken up, cherished and perhaps popular sins to be repented of and for- saken ; all of which had become so incorporated into the very church's existence, that to remove the cause seemed so like cutting off a right hand, that it has been neglected, and so the whole body, as such, left to per- ish together. So also with the cause of Zion generally. The con- test, clear through the present dispensation, is between fife and death. " For whosover will save his life, shall lose it ; but whosoever shall lose his life for my sake and the gospel's, the same shall save it." We may 340 D. p. HARRIMAN. feel the life of faith and grace declining in the soul, and see that it is in consequence of a revival of the life of sin. Both cannot continue tocrether. One must be- come extinguished, for the other to survive. What then is the cause of Zion's mourning at the present time ? Or, modifying the question, to render it more practical — what is the cause of her continuins: in a mournful state of declension ? To this question the answer is obvious. The elements of a carnal life have long been creeping into the heart of the church, and in many ca- ses imperceptibl}', in consequence of being presented by satan under new and different phases from those under which he has been accustomed to present them. In the mean time, the true spiritual life has been dechning. All can easily see at once that the true original cause of declension was departing from the Savior, refusing to observe his precepts and obey his statutes. These are the days in which satan himself is trans- formed into an angel of hght. Therefore it is no great thing if his ministers also be transformed as the minis- ters of righteousness. As such they have been, and still are, coming in amongst the children of Z ion to lead them away from the . truth ; which they more easily have been doing in consequence of such transformation. Little sins thus introduced — -obscure at first, have been developing themselves, and already have attained to enormous magnitude. A few see, acknowledge and deplore these sins, and are endeavoring in the strength and name of Zion's king, to remove them. Thank God, they need not be discouraged. Many more see and partially acknowl- edge these sins but rather than endeavor to devote S E RMOX. 341 their energies towards the removal of them, choose to go on and suffer the consequences ; while man}^ more still prefer to join hands with the devil, and try to make it out that these sins are not near so bad and great as others think the}'' are, or even that they are no sins, but rather virtues. Such we are aware is the case in regard to the great sin of American Slavery. And such is the case, too, in regard to thousands of other sins, causing spiritual declension. The unwillingness to meet the consequences, of putting away all known sins, and to return to the path — the cross-bearing and self- denying path of Christian obedience, is the essential cause why the ways of Zion continue to mourn. Doubt- less many may not be fully aware of the extent to which they are implicated in existing sins. But the reason is, they choose darkness rather than light, lest their deeds be reproved. Having thus considered the mournful fact, its causes, and the lamentable consequences, and having anticipa- ted the only possible remedy, who of us are ready to lay open our hearts, to admit the light of God's truth and the influences of his holy spirit, to bring out every hidden, cherished sin, that it may go before us to judg- ment ? In so doing, lies our only true hope of eternal life. If our sins, which cause the wavs of Zion to mourn, follow us to judgment, unrepented and unforgiven, they will most assuredly arise as swift witnesses against us before the Almighty. Dark as the frowning cloud of God's displeasure now brooding over us may be, it is still penetrable by the prayer of faith. Strong as the current of worldly-mind- edness and unbelief may be, we may yet victoriously 342 D. p. HARRIMAN. meet it, by relyino; upon the strong arm of the Redeem- er for support and looking steadily to him for direction. True, we have no sins to rej)ent of and seek forgive- ness for but our own. But it may be of essential ser- vice to mourn over, and lam?nt the sins and woes of others, as Jeremiah of old did. This we are unpre- pared to do, till ours are washed awa}^ by the blood of the Lamb. Who can estimate the salutarv effect of one faithful, weeping, godly Jeremiah, upon the mourning interests of the Redeemer's cause ? Many have become almost discouraged, and forsaken our solemn feasts and assem- blies. O, let all such, with the remaining few still hold ing on, once more rally together, weeping betw^een the porch and the altar, and crying — " Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them : wherefore should they say among the people — where is their God ? Then will the Lord be jealous for his land, and pity his people." For he declares — " Therefore also now, saith the Lord, turn 3'e even to me, with all 3-our heart, and with fasting, and with weeping, and with mourn- ing, and rend 3"our heart, and not your garments, and turn unto the Lord your' God ; for he is gracious and merciful, slow to anger, and of great kindness, and re- penteth him of the evil." — " Return unto me and I will return unto you, saith the Lord of hosts." ^ G. T. D A Y, A. M. George Tiffany Day is the son of Benjamin and Cynthia Da}-, and was born at Concord — now Day — Saratoga couzity, New York, December 8, 1822. When he was about three years and a half old, his parents moved to Scituate, Rhode Island, and from thence, in less than two years, to Hebronville, Massachusetts. At this time, he had read all the books belonging to the Hbrary of the sabbath school which he attended. But as his father was poor, and the family was large — his father having fourteen children by his first wife and one by a second — his early educational advantages were quite limited, and he very soon went into a cotton fac- tory. Sometimes, when he did attend school, he worked in the mill until nine o'clock in the morning, and return- ed to it at four in the afternoon. His parents were Congregationalists, and were strict and careful in the religious training of their children- He was taught the catechism, and when about five 3-ears old was sprinkled, or christened, by the Rev. Thomas Williams. He says that he then wondered much what it all could mean. When he was twelve years of age, his mother died ; and from that time the family was scattered, and he went to live with an el- der brother who was engaged in manufacturing. Subse- quentl}^ he lived for a time in Lonsdale, Rhode Island ; and while there was often absent from the sanctuary on the sabbath, sometimes, as he says, from necessit}' and sometimes from choice, and his associations were not alwavs of the best character. 344 G. T . DAY. While he was living in this place, in the winter of 1839-40, a revival of religion occured there. For quite a time, and until the revival had nearly subsided, he seemed to be entirely unaffected by it. " One day," he savs, " I was meditating upon the matter. The question was asked me — ' are you willing to live longer such an ungrateful life ? ' I pondered and decided. — ' Will vou live hereafter in obedience to God ? ' — Anoth- er season of reflection, and the last decision was made. Only an hour had passed, and I felt that I was in a new relation — entering upon a new life." He soon, how- ever, found that his convictions of sciipture doctrine would not allow him to unite with either the Congrega- tionalists or Calvinistic Baptists. Becoming acquaint- ed with the Freewill Baptists, through hearing a sermon from Martin Cheney, he went to Olneyville, and was baptized by Mr. Chene^^ on the second sabbath in Ma}', 1840, uniting with the 01ne3'ville church. Soon after this, he went to Maine, where he resided for some two years. During this time, it was often whispered around among his acquaintances, that he would be a minister, and these whisperings found some- thing more than an echo in his own bosom. He read, within about a year and a half of this period, some twelve thousand pages wholly by candle light. Up to this time, he had been mostly empkn^ed in cotton fac- tories, but his thirst for knowledge now became so great that he returned to Rhode Island and commen- ced attending the Seminary at North Scituate. With some little interruptions, he pursued his studies here for about two years; and, as he sa3''s, "with the usual difficulties in deciding," now determined to enter tlie Christian ministry. BIOGRAPHY. 345 About this time, he spent a part of a winter in Bris- tol, Rhode Island, pursuing Latin privateh^ and writing and delivering lectures. A part of another winter was also spent in teaching in that place. In the spring of 1845, he entered the Freewill Baptist Theological Seminary at Whitestown, New York. Here he spent about two years, durino' which he went throuoh with all the studies embraced in the ordinary three 3^ears' course of study. At the close of this time, he accepted invitations to address a couple of literary societies con- nected with the institution. Both of these addresses were afterwards printed, separately, in pamphlet form. Before leaving the institution, he received and ac- cepted a call to become the pastor of the Freewill Baptist church in Grafton, Massachusetts. At this place he remained until 1850, when he went to Ohio and became the principal of the Geauga Seminary, a Free- will Baptist institution at Chester. He also at the same time occupied the pulpit of the Freewill Baptist church in that place. During this year, he was appointed one of the editors of the Morning Star. After remaining there upwards of a year, he was elected professor of the Latin Language, Rhetoric, Log- ic and Political Econom}'-, in Michigan Central College, a Freewill Baptist institution, located at Spring Arbor, Michigan. About the same time he also recieved a call to become the successor of Mr. Cheney, as pastor of the church at Olneyville, Rhode Island. This latter post, he eventually decided to accept, and has now en- tered upon its duties. He is, moreover, to be the biog- rapher of Mr. Cheney. The honorary degi-ee of Master of Arts was recently received from Hamilton College. 30 SERMON. CHRISTIAN PHILANTHROPY. BY G. T. DAY. " Look not every man on his own things, but every man also on the things of others. — Phillipians 2: 4. Sin, acting on society, tends to repel and isolate. It nurtures selfishness, and dries up the fountains of sym- pathy. Its office is to deaden the moral sensibility of its victims, to lesson their attachment to justice, to di- vest duty of its sacredness, to weaken or sever the bond which fraternizes the race. It renders men more or less insensible to the necessities of others, and dedi- cates them to their own aggrandizement. Mutual cen- sure and recrimination began in Eden, immediatelv subsequent to the first act of sin. The same cause operated to divide the human race into clans and parties and tribes, so soon as its members became numerous enough to render separate combina-^ tions feasible. And then commenced active hostilities. Jealousy and ambition drew their swords and disputed for dominion. " The earth was filled w"ith violence." And no sooner v/as the victorious clan freed from for- eign terrors, than there sprung up dissension M'ithin its own bosom. And, in this multiplying process, the uni- t}'- of the race has either faded fiom the memory^, or, recollected, it has lost all its practical power. And were it not that these repellant tendencies of sin werf SERMON. ^47 partially counteracted by necessities which nothing but society can meet, its ultimate results would appear in the disruption of all social ties, and in a form of life where each being is the center and circumference, the alpha and omega o("lus plans and efforts. Nothing, therefore, can succeed in the regeneration of the world, which fails to provide a remedy for this repeUing tendency of sin. Love must come before peace ; unity must precede strength ; sympathy must be the herald of moral justice. Christianity recognizes this necessity and meets it. Centuries before its advent, it was predicted as the al- lay er of strife, the transformer of weapons of war into implements of husbandry. It aimed not only to set man and God at one, but to set men at one, who had been estranged from each other by the same means tliat had built up a barrier between them and God. In this respect, Christianity is peculiar. It borrowed nothing from the systems that had preceded it. Look- ing into the depths of human want, it sought no mere superficial changes. It paid no compliments to the gods which its by-gone teachers had taught it to rev- erence. Its first cry was a call to repentance. Its first teaching was a shower of beatitudes on the bowed heads of virtues which had been excluded from the cat- egories of human greatness. It taught the value of souls, the beauty of forgiveness, the majesty of love, the di- vinity of undeserved beneficence. It is this feature of the gospel that finds its develop- ment in the apostolic precept, selected as our text. It is an inspired word frowning condemnation upon the Barrow selfishness which looks only to its own aggran~> 348 G. T. DAY. dizement ; and a voice of encouragement, dropping in- to the ear of Christian philanthrop}' — " Look not every man on his own things, but every man also on the things of others." The duty here enjoined is urged upon us by the fol- lowing considerations. 1. Every one is deeply indebted to the labors of others for the influences which are blessing his own life. Whatever may be said, abstractl}'^, about the inherent energy of human character, of its power to create or combine the circumstances that shall be favorable to its appropriate development, it is generally true, in fact, that circumstances do very much in determining both the inner and outer life of human beings. It may be true that a heathen, in the heart of China, has the power to break away from the dominion of surrounding influ- ences, and live a high moral life. But will he be likely to do so ? is the more rational and practical question. It might be possible for a Margaret Prior to come up from the Parisian Opera, or for a John Howard to rise from the loathesome cellars of the " Five Points" ; but what rational man looks for such prodigies ? Beneath the dictation of a Russian lord, or passing through the various stages of American despotism, it may be possi- ble for as just views of life to find a home, as prevail among the children of Science and the worshippers in New England sanctuaries ; but it is weakness and pre- sumption alone that are found looking for such products. Good social influences yield half our joy, and secure half our benefits. But, for the valuable influences about us, we are chiefly indebted to others. We are not the formers of SERMON. 34R; our own age, in any save a most limited sense. The social agencies about us we may not boast over, as thougli we had created them. Even it' they had never seen the hght until we had summoned theni forward, they were brought to the birth through the painful labor of by-gone ages. Not a generation of good men has passed away without leaving our own times a legac}'. Life is a scene differino- much from what it would have been, if Eyoch had not walked with God, if Noah had not preached righteousness, if Abraham had not listened to the call from heaven, if Moses had not taken off his shoes in Horeb, if David had not armed himself with faith against Gohah, if Isaiah had not told his visions, if Daniel had not gone cheerfully to make a home with the Lions, if the Baptist had not roused Judea, if Paul had not sailed to Rome, if Luther had not gone to Worms, if John Robinson had not preferred fidelity to distinction. From such men and such deeds come blessinos which brighten our sky and oladden our hearts, though the eve fail to discover their orio-in. Nor is our connection with the past less real or important because we often fail to discern the bond. The cur- rents of human influence often run beneatii the surface of life, and are often invisible when tliey do not. No virtue has lived on earth, recorded or unrecorded, but may be regarded as a personal benefactor. And this is equally true of agencies now acting about us, which are less strictly religious, but without which religion would be almost certain to fail of success. Taking our first step into life, we totter and fall into the arms of parental solicitude and love. Food cornes to us long and regularly before we accquire the knowl- 30* 350 G. T. DAY. edge or the ability necessary to its preparation. Watch- ful eyes descry our dangers while we are blind to them. Patient skill corrects our false impressions, and puts us on the road to knowledge. Hard, crooked hands have grown rough and unsightly in tearing up the forests, and plucking down the mountains, and filling up the valleys, which were ready to quarrel with our right to subsistence. Deep, earnest thought, such as heats the brain and chases sleep away from the pillow, brings principles that would have eluded our search, and im- plements which lessen our labor an hundred fold. The social machinery moves on beautifully about us, offer- ing us its ready advantages, bought by the experiments and labor and sacrifice of a thousand years. Books wait to fill us with their silent but glowing thoughts, which have found expression only through the agony of effort. Pagan nations have put ingratitude to benefactors into the catalogue of capital crimes. But there can be few forms of ingratitude more criminal than that which consents to receive all these advantages, to appro- priate them thoughtlessly and selfishly, and to make no effort for the discharge of the obligations they create. Nor let it be said, that though we might be indebted to the benefactors of the past, we are under no obligation to the present and future. It is in this very form that our indebtedness is to be met. " The past has done much for us ; we owe it largely ; and it has given the present and future an order on us for payment." 2. By laboring to promote the good of others, we are taking the most effectual means to promote our own. There is pbilosoph}'- which true expediency will en- SERMON. 351 dorse as well as duty which obligation acknowledges, contained in the second commandment — " Thou shalt love thy neighbor as thyself." In making provision for the general interest, Christianity never winks out of sight that which attaches to the individual. It does what nothing else ever sought to do — it renders iden- tical the effort wliich is required to promote the welfare of others, and that which is the condition of guarding our own. Heretofore, every contribution to the fund representing the social wealth, has been regarded as so much withdrawn from the coffers of private possession. Effort for others awakens sympathy for ourselves in return. Cold and selfish as are human hearts, few of them remain wholly unmoved under the influence of Christian effort expended in their behalf. A kind el- fort for our sake, especially if we have no apparent claim on the service rendered us, is not soon forgotten. Memory is 'not alone in keeping the deed alive. A grateful sensibility has canonized it, and associated it with all holy thoughts, with all forms of moral beauty, with all the elements of tender and pleasant experience. And the occasion is only waited for to reciprocate the favor. And by making grateful debtors of a multitude, their free service for our good will do more than our un- aided hands could accomplish, besides sweetening the larger blessing with social good will. The esteem, the sympathy, and the love of those about us is not only higher, but even surer wealth than abundance of bank and railroad stock, — than many houses and lands called after our own names. The latter form of property may be swept away in an hour, and leave the millionaire a beggar at the doors of tho.^e 352 G. T. DAY. on whom he has hardly condescended to bestow a glance ; the ibriner will only be increased by misfor- fortune, nntil misfortune shall almost cease to appear a calamity. Such gains are only secured by benevolence^ and, once ours, they are beyond the reach of trover and replevin. And so, too, such effort in behalf of others is always doing much to improve our social circumstances — to sanctify and ennoble the mouldering agencies about us. I have already spoken of the bearing of society upon our real interests. Pure societ}^ is the bliss, corrupt society the curse of existence. Almost every advan- tage we may claim, may be rendered valueless by dwelling where it is liable to be torn from us at any moment. Property w^ould be worth very little in Ara- bia, and intelligence and skill would be likely to do lit- tle in making life tolerable in a Peruvian mine, or on a rice plantation in Georgia. And on the other hand, Penn's life among the red men in the heart of the forest, had its pleasant and precious features. Now whatever is done for the good — the improve- ment of others, is so much accomplished to improve and renovate our social state. Every beneficient ener- gy roused from torpor, every generous impulse excited, every selfish passion allayed, every just principle taught and enforced, every aspiration for improvement kindled, every philanthropic idea begotten, every Chris- tian purpose born, is multiplying the fountains of our own joy, and adding to the quickening power ot the agencies to which we are daily subject. Every one of our valuable interests will grow more secure, the temp- tations to evil will have less weight, the ascent to pros- SERMON. 353 peiity and to heaven will be less steep and difficult, while the nations which urge us on, gather numbers and force. And from this great law might government learn a lesson as well as individuals. And so, too, will such effort for others benefit us by means of the discipline implied in itself. All outward good is included in that which is inward ; all temporal in that which is spiritual. The highest gains are those which put us in possession of moral power, of heavenly virtue. To find ourselves becoming less earthly in tendency and pursuit, more trustful, more dutiful, more reverent and more pure, is to be attaining the supreme good. And this toil for others is just what does this work for us. It opens our eyes to a wider circle of in- terest than we should otherw-ise see, it gives a larger and freer play to our sympathies, it calls for self-denial, it links us more closely with the great cause which was deemed worthy of Christ's labor, it nurtures heroism and devotion by exhibiting the magnitude of the inter- ests which ^ve go abroad to secure. God formed us for such a sphere, and adapted our nature to its duties. No joy is so pure as that which springs up in the soul beneath the ministry of beneficence ; no toil brings back moral energy to the toiler like that expended in works of Christian love. Such a soul finds here a re- sponse to its benefactions, like that which the generous stream receives, when the ocean meets its out-pouring with the wealth of the overflowing tide. " It is more blessed to give than to receive," because larger gifts come back again upon the soul, warm with human gratitude and bright with divine benedictions. :354 G. T. DAY. 3. Such a life of labor in behalf of others, is involved in the fundamental idea of Christianity. " He went about doing good," is the brief but signiti- cant account which one of his distinguished disciples gives of Christ. It is the compendious history of the God incarnate. And in this beneficent ministry he was only obeying and illustrating the law of his great evangel. He only fulfilled the righteousness which belongs to the kingdom of reconciUation and love. " If any man have not the spirit of Christ he is none of his." True, no man may aspire to Christ's dignity of char- acter and office. No other hands may lay an offering on the altar of sacrifice whose atoning results are so magnificently grand, whos reconcilinge efficacy can reach so deep or wide, whose ascending smoke thrills a despairing race with such joyful hopes. Among " principalities and powers" " The Nazaeexe" must ever stand up in infinite pre-eminence — among the conse- crated heights of time, Calvary must tower heaven- ward, solitary in its glory. Still, Christ's life and teach- ings contain the principles which determine the duty of all men. They untold the "new commandment," which swallows up, and illustrates the spirit of the old. They indicate what may and what may not be done on earth with God's approval. They limit the prerogatives of the " old time," when the Jew might toil for aggrand- izement at home, and forget the necessities of his needy gentile neighbors. They unfold to us the last direc- tions of heaven. Whether conforming or refusing to conform to precedent and opinion, they cry out in the audience of the world, " This is the way, walk ye in it." That men are bound to conform to the law of Chris- SERMON. 355. tianity, at all times and under all circumstances, none will probably den}'. Whatever authority ma}' attach to any other teaching, it can have no binding force when contravened by the gospel. Inclination is no guide when Christianity has a distinct prescription. No supposed interest lying in the way of our submission to Christ, can warrant us in setting aside his command. There can be no doubt that our duty, as pointed out in the gospel, and our real welfare are ibund in the same path, even when they seem most o])posed. But the in- terest is to be sought through the duty — not set up as the standard by which to measure it. The two will sometimes seem at variance ; if they did not, there would be no room for faith. It requires no confidence to follow one who leads us just where and only where self interest prompts us to go. We exercise no trust in accepting opinions already entertained, or in consenting to adopt a course, the reasons for which our sensuality comprehends. Christianity is not such an uninstructive teacher or worthless guide. It has great spiritual truths to announce, unlooked for directions to give. Satisfy- ing us that her utterance is divine, she speaks with the. assurance of a prophet, and the huthority of a monarch ; and he who takes from or adds to her teaching is a bold presumer, rushing into terrible perils. And it would seem impossible to doubt tl)at effort for the good of others is thus fundamental in Christianity.' Christ pleased riot himself. He was made sin for us who knew no sin, that we might be made the righteous- ness of God in him. He suffered for our sins. He who was invested with the glory of the Godhead, made himself of no reputation and became obedient unto the 306 G. T. DAY, death of the cross, that he might bring us up to share in God's glory and jo3^ And wherever he is found during his stay on earth, he is dedicated to the work uf human welfare. He seems ever forgetting himself, in his intense interest for others. If he speaks of him- self, it is only to set forth his character and objects, to clear himself from aspersions which prevent his sain- ing access to the needy hearts about him, or to point on to the future, when he is to sit as the judge, and try hu- man character by the same standard of practical be- nevolence he sets up before the world in his own life. He may be teaching the eager multitudes who crowd about the shore of the sea, or sit on the well in his wea- riness and talk to the woman of Samaria, about the water of life. He may be multiplying the loaves and fishes to feed the iainting thousands, or opening the eyes of the despised beggar by the wayside ; he may be confronting the Sanhedrim with the majestic assertion of his innocence, or inwardly sighing in silence over the spiritual blindness of the disciple who openh' re- bukes his allusion to his coming cross ; still, always from the time when he asks his chiding parent, " Wist ye not that I must be about my Father's business? " till he rises to the zenith of his sublime career, whence he breathes out the plea, " Father, forgive them, for they know not what they do," he is on the highway ol benefience — he is writing on everv milestone for the eyes of the ages, " Life is sacred to human welfare.'''' x\nd he who can study the teachings of such a gospel, and inspect the life of such a model and still fail to recognize beneficent labor for others as the ^reat crown- ing characteristic of the New Testament religion, must SERMON. 357 have gazed with an eye strangely, if not criminally dull. 4. Such labor in behalf of others is the divinely ap- pointed method of showing our love to Christ. " If ye love me keep my commandments," is one of Christ's own brief but vital prescriptions. And the " new com- mandment" which specially distingiushed the Savior's teaching is, "Love one another as I have loved you." All divine teaching, as he interpreted it, resolved itself into this, after love to God had been insisted on. His prac- tical directions all lead to this result. He tells his dis- ciples to heal the sick, cast out devils, to give freely as they have received. A grateful man whom he had cured comes to him, to show and speak his thanks, and asks to stay with him ; but is at once despatched to his friends that they may receive the tidings of hie. A young ruler would be his disciple ; and he is at once bidden to sell his vast possessions and give to the poor. Thrice does he repeat the question to the disciple who had had much forgiven him — " Simon, son of Jonas, lovest thou me ?" and having secured pledges of his affection, he responds to him — "Feed my sheep," "Feed mj lambs." And still more. Lest this duty should have its sphere unduly narrowed by selfish interpretations, there is told the touching story of the good Samaritan, to make the circle of love and beneficence as large as the world. And then to settle the question forever, whether acceptable service can be rendered to God, in the ab- sence of practical love to man, Christianity thus speaks : "If a man say I love God, and hateth his brother, he is a liar. For he that loveth not his brother, whom he 31 ^5S G. T. DAY. bath seen, how can he love God whom he hath not seen ?" To our Savior, we can impart no good directl}'. All things in heaven and earth are his. He has no neces- sities which our hands can directly relieve. The very gifts we should carry to him w^ould bear the seal of his goodness which gave them to us. Even the body in ^y■hich he dwelt of old is no more among men, to invite their compassion and their ministry of relief. He is throned above in power and light and joy. The foun- tain of his own glory and bliss flows independent of our contributions. But he does bid us reciprocate his ser- vices — he does bid us live not to ourselves, but to him who died for us and rose aoain. And so there is no appropriate method of reciprocating his beneficence except by doing the good to others — in whose persons he stands before us — which love prompts us to do for him and to him. Doing such a work for " the least" among men, in his name and from love to him, we are repre- sented as doing it unto his own person. This is the labor divine wisdom appoints ;-^this is the channel, fash- ioned by heavenly hands, through which human love flows back to the Reedemer. 5. Such labor in behalf of others promises the largest and richest success — promises to render life more sig- nificaiit than any other form of action. It is not now for an}" — even the superficial — student of history to look with contempt on the power of a benefi- cent life. Human deeds are the germs, of which the flowering and the fruit are the products of ages separa- ted by centuries from the planting. Every where about liS are seen results wide and magnificent, traceable to SERMON. 359 what was deemed the obscurest origin and the simplest agencies. A deed of whose doing few took note, and whicli even those few forgot the (olio wing hour, may now be seen, percliance, in its consequences, looking down upon us from some institution, enthroned in the reverence and love of nations. Some word, inspired by the spirit of the gospel, was dropped, it ma}^ be, in years long departed, into a few ears, to be sneered at and crowded out of memory ; and to-day it may be somewhere discovered, stalking over continents with the tread and jar and terror ot revolution. Many a faithful but at the time apparently inefficient life, has been since disclosed, and always to make us feel awe-struck be- fore its power. Not a few who went to the grave in sadness that so little had been done by their toil, now stand up before us as the illustrations of what one human life can effect. We look back to see no earnest Christian toiler in the shadows of the distant past, without beholding monu- ments commemorative of his doings, towering up every where along the vista. The distant dead seem mighti- er to our eyes than did they to the vision that descried them moving in the flesh ; and this not solely nor chief- ly, because " distance lends enchantment to the view," but because we see the multiplying trophies of their power. And all this is adapted to teach us the value of life — to make us give ourselves to its work earnestly and trustingly, assured that our labor is not in vain in the Lord. But if the past would enable one to do so much and to act so long, how much more is it true of the present ! The elements of influence were not then understood a« 360 G . T . DAY. now, nor could the}' have been so easily summoned into service if it had been otlierwise. The compara- tive isolation which was then a necessity with the mass- es, has now become almost an impossibility. The " vox populi" finds utterance in other forms than through the lips of a few self-constituted exponents of human wishes and wants. Men are not now hidden in the penumbra ot some official who fills the whole • ground of the national picture. Genius and benefi- cence, though first seeing the light in obscurity, ha.ve the waiting world before them, ready to accept their ministry. And the channels of intercourse run now in every direction, and communicate with all lands, and well nigh with all hearts. The confusion and dispersion of Babel, are being rapidly counteracted by the fraterniz- ing agencies of these latter times. A benevolent pro- ject, a valuable discover}'-, an inspiring hope, is now unfolded, and a few weeks suffice to make it the pos- session of distant nations. A peasant speaks, and with- out the aid of Pentecostal miracles, the peoples of many lands hear him, each in the tongue with which the ear has always been famihar. Men, whosoever they be, having a worthy word to speak, or worthy deed to per- form, need never want for hearers or unfortunates to accept the ministry. There is scarcely a land so isolated, or a tribe so inaccessible, but has stood reveal- ed to the 63-0 of exploration, and waits for a blessing, such as even the humblest of us may give. Lips wait to take and drop our benedictions into the ear of our antipodes, and hands are stretched out to catch our humblest offerings, and toss them into the lap of suffering, SERMON. 361 waiting for gifts be3'-ond the oceans. New enterprises yet weak and in their infancy, but marching on tovyard the future with promise and power, crave the aid of the ieeble, and return thanks for the sympathy of the obscure Such is our world, and such are the favored times in which our ministry is to be exercised. Life may be the running of a glorious career — the spreading wide and far of a rich benefaction. Let even a weak nature ally itself with the great cause of Christian philanthopy, and it shall become quickened with energy. Let it echo the inspired predictions of love, and imitate the active goodness of God, and its own voice shall come to ring like a prophets, and its life among men shall re- veal an element which shall be hailed as divine. Its own age may indeed be blind to its dignity and thank- less over its benefactions, but its dignity and benefi- cence are no less real, and its coronation is sure. Wil- berforce walked up to Westminster to plead for Africa between walls of hisses and sneers, malice dratrored forth the bones of Wicklyffe from the grave, burned and scattered them to the winds with execrations, and the Nazarene was mocked by the derisive populace in his last hours on the cross ; but now the freed isles break into singing, at the name of Wilberforce, and the wild shout of African gratitude comes swelling over three thousand miles of billow as a chorus, to which the heart of humanity everywhere dances. Wicklyffe is canonized wherever a pure worship goes up unpinioned to the great Mediator, and the martyred man of sor- rows is forever the magnet of all holy souls on earth and in heaven. ** Go and do likewise," and look fur a like reward. 31* 362 G. T. DAY. If there were no rational hope of success, it were per- haps innocent to withhold labor for human good. Indeed to toil for an object recognized as unattainable, is said to be impossible. But the means of success are in our hands ample and abundant as philanthropy itself could desire, or obligation consent to accept. And what a thought is that of retaining all these abil- ities, and refusing to employ them ! of having it in our power to bless so widely, and 3'et withholding the bles- sing ! of holdinf( in trust the resource lent us to be used for the good of others, and letting it lie unused, or sel- fishly appropriating it to our own aggrandizement ! What account is to be given of such hoarded or squand- ered wealth ? What is to be said in reply to llic charges urged against us by the needy and dying — in body and spirit — whom Providence placed at our door, like Lazarus at the gate of Dives, or laid across our path like the victim of the thieves in the way of tlic Priest and Levite — when they tell of our denial of the crumbs of charity, or of our passing by on the other side ? As the long and fearful tale of human wretch- edness is rehearsed, as victim after victim appears and passes in review, like a living monument of sorrow, how is the crushing weight of conviction to be thrown off from our hearts, as we remember that heaven gave us the power and means of their relief, and urged us to succor them, and that we have cheated them of the bounty of which divine love appointed us the almoners? " Look not every man on his own things, but every man also on the things of others." Be no more selfish. Listen to the prayer of the needy, to the sighing of the prisoner, to the wails of heathenism, and to the half SERMON. 363 suppressed sigh of the fainting slave. It shall dignify life with inherent grandeur and outward success ; it will both prove and nurture love to Christ ; it will be worth a library of commentaries on the spirit of the gospel ; it will most eftectually minister to 3^our own \velfare ; it will be an appropriate and grateful response to the benefactions of the past and present ; it will give an hundred fold value to the life which is, and lay up an eternal treasure in that which is to come. Remarks. 1. Every church organization which does not incul- cate practical love to all men as a universal dut}^, is so far defective in character, and untrue to its real mission. No matter what else it may do, if it neglect this it is fundaraentalh^ faulty. It may have frequent and regular services, support eloquent teaching, multi- ply its numbers, wield power and influence, reign in its prosperit}', and be envied in its success ; still, if the sj)irit of love and labor for others be not growing in and through it, the prosperity is a mocking phantom. Their temple of worsliip ma}^ tower up grandly, j^et pining and ignorant and dying poverty may be groaning out its soul-agon}' beneath its very shadow. Its seats may be regularly crowded with the affluent and the powerful, and yet the spirit which seeks and saves the lost ma}' seldom enter. The majestic swell of organ and choir may roll along its aisles, and echo from the vaulted roof above, but it is not acceptable praise. To an earthly eye, the painted sunlight that falls on column, pavement and wall may seem signifi- cant of glory, but to a spiritual vision every line ofhght discloses nothing but " Ichabod." The massive, ornate 364 G. T. DAY. Structure may appear a special, chosen dwelling place of the Holy One, but its shckinah has faded away, and the lips of the heavenly oracle are cold and dumb. It is not a habitation of spiritual life, but a gorgeous tomb, whose damp, chill air would make an angel shudder, and whose ghastly spirit-corpses are terrible to behold, because no promise of a resurrection breaks over them from the sky. 2. This view of human duty, if it be correct, must be practically accepted before the gospel is to be hon- ored, or rational Christian hope justified. Christianity asks no mere verbal eulogies. It was comparatively little satisfaction to Christ to have Nico- demus confess his messiahship, to receive the eulogy of the Herodians, or hear Pilate repeat his statement that there was no fault to be found in him. If any satisfac- tion were desirable from perceiving that the conviction of these men was endorsing his pretensions, it must have been of short duration, when it was seen that this conviction was blended with a willingness to give Him up to reproach and contempt and death. The kiss of Judas may have indicated a confidence in his former master, but was it therefore deserving of gratitude ? Barren words in recognition of Christian duty, fulsome panegyrics gi'avely pronounced over Christian philan- thropy, are heard in infidel conclaves, and on the stage of the pandering theater ; they are sprinkled over the pages of licentious romance, and break even from the lips of brothels ; soulless trade repeats them and un- principled avarice mumbles them over as a litany while counting its rusty coin. A convention of misers would enanimously vote John Howard and Elizabeth Fry to SERMON. 365 be models of human goodness, and a nation of self-seek- ers would ratify the action with tossing of caps and tempest of hurrahs. What then ? Is this wordy avowal a fulfillment of their dut}' ? Is an indulgence to trample beneficence under foot, purchased with a confession that it ou^ht to be held sacred ? Is a life whose chief feature is a disregard of the Christian law, to be atoned for by calling the law "holy and just and good?" Nay verily. It is the confession that proves the fearfulness of the sin. Nor is any class to be singled out as the sole repre- sentatives of Christ's deep humanitj^. It is not to be the distinctive bads^e of missionaries to southern Asia or to the distant ocean isles. It does not belong alone to the occupants of the pulpit, or to the heroes in the van of reform. Nor yet is it a duty which is divorced from place and power, and which goes only to tabernacle with the cottager sweating in his narrow field, or with the widow toiling in patient weariness for the group of little ones that hang on her labor. That interpretation of the gospel is both false and mischievous, which makes the authority — the binding force of its vital precepts, de- pendant on position or outward circumstances. Christ- ianity has but one law of dut}-, and this goes and binds everywhere. No man is exempt, because no excep- tions are recognized. High or low position cannot re- peal it ; neither wealth nor povert}^ nullifies its claim. The spirit it everywhere breathes and inculcates is that of active love, and that is to be accepted by all who set up any valid claim to its benediction. Nor is the obligation to be escaped by the plea that we want means and abiUtv to bless others. From S66 G. T. DAY. some, and it may be from what have seemed to us the chief spheres of beneficence, we may indeed be exclud- ed. Few of us could, perhaps, were we never so well disposed, repeat the life of Wilberforce, or Howard, or Judson. Providence assigns us other, and what we are wont to deem humbler spheres. But we fall into a sad and grievous error, when we deem the exercise of Christian philanthropy, even in its highest forms, de- pendent on place or power. Every quality of Christian greatness may belong to any sphere of life. The uni- versal duty may be honored in universal life. There are blessings every where to be scattered, and needy objects every where on which to scatter them. There may be those who have even less than the " two mites which make a farthing" to give in the form of money, and yet benefactions may be scattered which will make the gifts appear greater in the e3-e of heaven, than the piles of gold and silver poured out by the rich. All may scatter about them the sunshine of a kind, meek, patient spirit; they mny utter consoling and sympathetic words, they may persuade to goodness by the magnetic attraction of a beautiful and faithful life, and by the tones of gentle reproof and hopeful encour- agement. And to do this in our varied spheres, amid the temptations to pecvisliness and the petty vexations that goad and sting the spirit, to be always kind and loving toward the wayward, to possess our souls in Christian {)atiencc when temptations to be harsh and reckless thicken — is often to exercise a measure of self- denial larger than that which went to the stake with martyrs ; it is to meet the injunction of the text more SERMON. 3o7 i'uliy than have some, whose reputation for Christian philanthropy is high and wide. 3. There are not a few special reasons which urge this subject on the attention of men, and especially on the attention of Christians at the present time. Religion has come forth from the cloister and marched out into the world. This is well ; for her long fasts and silent vigils and midnight meditations have no redeeming power. Till she speak and act, it is as though she were not. Bat her mission in society has not always been fully honored. The dust of the earth sometimes remains unshaken from her sandals, her garments are sometimes spotted with worldly defilement, and her spirit has not always been preserved from stains. In the person of her disciples, Clnistianity has encountered the money changers — not ahvays with the scourge of small cords, but to take her place at the tables and pocket the gains of questionable trade. Compromises are made with mammon, concessions arc rendered to polic3\ The duty of universal love is being practically questioned. Gain is becoming a pas- sion ; and their hearts are not ahvays least set on it, who pra.}'' vvith fervor and profess with zeal. The sim- ple mission of individual beneficence finds not very many votaries. It is sometimes openl}'^ repudiated, but perhaps more frequently evaded by a heartless or half hearted donation to a missionary treasury. To these last we have no objection, but insist that they have no right to be regarded as releasing from the duty of active, hearty effort to raise the sinking, relieve the oppressed, secure reverence for the rights of the helpless, and moral redemption for the race. 363 G. T. DAY. At such a time the voice of Christian Duty should be uttered distinctly in every sphere. It should be rung out in the streets, as the tide of life rushes by in its fierce hurr}' toward its unthought of goal. It should stand beside the merchant at his desk to quicken his conscience. And luxurious wealth, rolling along in its flashing chariot, should be startled by its trumpet cidl. Genius, wayward and self complacent, should be re- buked for its selfishness ; and especially should the halls of legislation not be passed by in the efl^ort to reno- vate life and enthrone the law of love. Our era is one of unexampled energ}" and activity. Gigantic forces are summoned forward and harnessed to the wheels of enterprise. Projects more vast than enthusiasm would have dared to whisper half a century since, are framed and executed, and no man wonders. If this active energ}^ could but be guided by Christian philanthropy, what moral conquests might be achieved ! The luster of righteousness would be shed on all lands, the earth would leap up in her regenerated gladness to greet the smile of her king, and the gi'eat voice in heaven would swell over their fellowship the cry — " The king- doms of tljis world are become the kingdoms of our Lord and of his Christ !" T. H. BACHELER, Tappan Hilton Bacheler was born in Bridge- water, New Hampshire, in the year 1S17. While he was quite young his tlither removed to New Hampton. From the time that he was nine until he was sixteen years of age he resided away from home, and did not have the most salutary influences thrown around him. When nearly sixteen his father removed to Holliston, Massachusetts, and he accompanied him. He was now brought under an entirely new set of influences. He had began to love the intoxicating bowl, but the early temperance reformation was then exciting some interest there, and he was saved through the beneficent power of the pledge. A revival of religion also soon after oc- curred, in connection with the labors of the IMethodists, and during its progress he embraced Christianity and. became connected with that people. He, however, in- sisted on being immersed, though the minister in charge strenuously endeavored to dissuade him from it. He was soon after appointed a class leader, and it was not long before the subject of the ministry began to occupy very much of his thoughts. Besides the re- luctance of his own mind, friends opposed the idea of his entering the ministry ; but his convictions of duty increased until he decided to yield to them, and become a preacher. An exhorter's license was offered him, but his sentiments on the subject of l)aptism forbid him to think of becoming an administrator in the Methodist church. Accordingly he changed his ecclesiastical re- 32 S70 T.H. BACHELER. lations, and joined the Freewill Baptist church at Wa- Lerford, Massachusetts, then under the charge ol'M. W. Burlingame. He now received license to preach, and was invited to labor \vith the Freewill Baptist church in Grafton. Ill the following spring, he received a call to preach with the second Smithfield church at Georgiaville, Rhode Island. He remained at Georgiaville about two 5'ears and half, and was ordained in October, 1841. Upon leaving Georgiaville he became the pastor of the Freewill Baptist church in Pawtucket. While in this place he published and edited a little weekly paper called at first the Christian Soldier and afterwards the Rose and Lih*. It proved, however, a financially un- profitable concern. After preaching in Pawtucket some three years and a half, he accepted an invitation to be- come the pastor of the Freewill Baptist church in Taunton, where he still remains — having been there upwards of six years. SEPvMON. SALVATION CONDITIONAL, BY T. H. BACHELER. What must I do to be saved ? — Acts 16: 30. That God created man upright and holy, intending that he should ever maintain the same character of pu- rity ; that he gave to man a perfect law with a design that he should obey it and ever be happy ; that man voluntarily, without the least necessity, wickedly trans- gressed this law, and became thereby mortal, subject to sin, estranged from God, " dead in tresspasses and sin," a child of wrath, with all the dreadful penalt}' of an inflexible Jaw hanging over his de^^oted head; and that this must have continued the eternal state of man, without any provision being made by the great Author of the violated law — to sa}'' that these things are in ac- cordance with truth and revehition will scarcely be denied by au}^ who have a just claim to candor, good sense and an unprejudiced mind. But that the most ample provision has been made, b\" him whose law has thus been violated, for the rescue and redemption of man, 1 shall here assume without laboring directly to prove. Few, indeed, in this day of light, who believe in revealed religion, will deny that the blessing of the provision is co-extensive with the curse of the transgression. Most cheerfullv then do we admit that the atone- 372 T. H. EACHELER. raent was made for man — not for one class or one con- dition merely, but for all. But it is said by some that if Christ died tor all, if the atonement was made for all, and if its author is the Savior of all, then all are safe, all will certainly be saved. To this, I reply, that if there are no conditions upon which man is to receive the blessings flowing through the atonement, then it does follow that all will ultimately become holy and happ\\ But on the other hand, if there are indis- pensible conditions set forth in the gospel, it follows that these conditions must be complied with, in order that those for whom the provisions were made, reap the advantages thereby provided. The object of the present discourse is to prove from the oracles of truth — I. That eternal salvation is made to depend upon our complying with certain conditions. II. That all men will not comply with these condi- tions. I. Salvation conditional. 1. Repentonce is made a condition of salvation. In Ezekiel 18 : 30, we find these words : " Repent, and turn 3'ourseh'es from all your transgressions ; so iniquity shall not be your ruin." By reference to the two following verses, and indeed to the chapter in gen- eral, it will be seen that the " ruin" here brought to view is not of a temporal kind, but that it refers to the soul. If this passage does not refer to final salvation, then how shall the twenty-seventh verse of the chapter be interpreted '? — " Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive." Now if soul here means life, the reading SERMON. 373 is, " he shall save his life alive," which would be with- out sense. It may be obsei-ved, that in the verse first quoted, repentance is made the condition of saving the soul. Again, Luke 13 : 4, 5 — " Or those eighteen, upon whom the tower of Siloam fell, and slew them ; think ye that the}" were sinners above all men that dwelt in Jerusalem ? I tell you, na}' ; but except ye repent, ye shall all likewise perish." "Likewise" appears here to signif}^ also. Their perishing referred to here, is thought by some to point to the destruction of Jerusa- lem. But supposing tl\ese persons to have been no more than forty years old at the lime our Lord address- ed them, then at the destruction of Jerusalem they would have been eighty. Now to suppose that the^^ all lived till that time, and then perished in that manner, is unrea- sonable. Our Lord's meaning appears to be that they al- so should perish forever, if they did not repent ; ma- king repentance a condition of the salvation of the soul. Luke 16 : 13 — " And he said, nay, father Abraham; but if one went unto them from the dead, they will re- pent." Here is presented a man who had spent his life in neglect of God — had died — lifted up his e^^es in torment, and desired Abraham to send Lazarus to his father's house, to testif}^ to his five brethren, lest they should come to that place of torment. But Abraham said, " They have Moses and the prophets, let tliem hear them." Then follows the verse first quoted, in which repentance is presented by the rich man, as the condition of saving the soul, which sentiment Moses is made, by the Savior, to endorse in these words : "If they hear not Moses and the prophets, neither will they 32* 374 T. H. BACHELER. be persuaded though one rose from the dead." This passage will be Ibund very difficult of explanation, up- on any other supposition than that repentance is pre- requisite to salvation. Acts ]1 : 18 — " Then hath God also unto the gen- tiles granted repentance unto life." 2 Cor. 7 : 10 — " For godly sorrow worketh repentance to salvation, not to be repented of; but the sorrow of the world worketh death." Here, in the first instance, life through repentance, and in the second, repentance to salvation, are presented. Now if repentance be not essential to salvation and life, how is it possible to give anj^ rational interpretation to these passages ? 2. Faith is a condition of salvation. That faith is made an essential condition of salvation, will appear very plain, I think, liom the following quo- tations. Acts IG : 31 — " And they said, believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." The question jDroposed in the preceding verse by the jailor w^as, " what must I do to be saved ? " This must refer to the salvation of the soul ; for the apos- tles had not escaped from the prison ; therefore there was no danger of his falling under the penalty of the law for letting the prisoners go, which penalty was death. Moreover, the prisoners would have been the last person? for the jailor to ask how he should save his life for lettinu: them go. And then believing on the Lord Jesus Christ, according to the direction of the apostles, would have been far more likely to procure his death, than to save his life. 1 Tim. 4 : 10 — " For therefore we both labor and suffer reproach, because we trust in the living God, who SERMON. 3?5 is the Savior of all men, especially of those that believe.' Eph. 2 : 8 — " For by grace are ye saved, through faith ; and that not of 3-ourselves ; it is the gift of God." 1 Peter 1 : 3-5 — " Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hatli begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inherit- ance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time." Upon this passsage I re- mark : 1. That an incorruptible inheritance and salva- tion, reserved in heaven, are presented. 2. It is by the resurrection of Christ from the dead, that this inherit- ance is obtained. 3. It is for those who are kept by the power of God, tlirough faith. These three facts es- tablish the matter bcA'ond controversy, that faith is made a condition of future, eternal salvation. 3. Obedience is presented in the gospel as a condi- tion of future, endless life. To substantiate this posi- tion, I would present the following scripture quotations : 2 Thess. 1 : 7-10, " And to you who are troubled, rest with us ; when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ : who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be gloriiicd in his saints, and to be admired in all them that believe (because our testi- mony was believed) in that day." In this case, the " vengeance " of the Lord Jesus is presented as falhng 376 T. H. BACHELER. on those who know not God and obey not the gospel. They are to be punished with everlasting destruction. The period when this terrific judgment is to be inflict- ed, is particularly pointed out, viz : " when he shall come to be glorified of his saints " — at his second ad- vent. Now, in all seriousness we ask, is not the diso- bedience of" the wicked here made the ground of their " everlasting destruction ? " And if so, does it not fol- low that obedience is a condition of eternal salvation ? Again, Hebrews 5 : 9 — " And being made perfect, he (Christ) became the author of eternal salvation unto all them that obey him." I observe that in order that it should be })ossible for Christ to become the author of eternal salvation, it must be admitted tliat man had for- feited his title to that salvation. For Christ could not have become the author of that, to man, which he was ah'eady entitled to. If, then, Christ became the author of eternal salvation to man, man was under an eternal penalty of the law. And as the obedient are particu- larl}^ specified, as those for whom Clnist became the author of eternal salvation, therefore the conclusion is irresistible that obedience is here presented as a condi- tion of future, endless life. Having, as I think, sufficiently estaljlished m}- first proposition, I pass to a consideration of the second. II. All men will not cornpl}^ with these conditions. To spend time in attempting to prove that all do not compW with tliese conditions in this life, would be labor lost. For so clear and certain is this point already, that no well informed person will for a moment con- tend against it. I lake this admitted fiict, however, as evidence that all never will accept the terms of salva- SERMOX. SVT tion, as presented in the gospel. If the power of di- vine truth, and the operations of the might}' spirit of God, together with all the sacred influences which are brought to bear upon the sinner's mind here, utterly fail, in numberless instances, to accomplish their de- sign, is it not candid to infer that the}^ may eternally fail, even admitting, what we are by no means prepared to admit, that these sacred influences should eternally continue to be exercised? It may be farther remarked, that the cntke absence of all scriptural evidence that all men will comply with these conditions, may be taken as evidence that all will not embrace salvation on these terms. In a matter of such magnitude, and of such infinite importance to the human fiunllv, as the eternal future presents, we are to expect at least some traces of evidence that all will ultimately comply with the conditions upon which sal- vation is offered to man — provided such is to be the re- sult. But where is this evidence to be found ? We search, but we search in vain ; it is not in the sacred record. Now when we come to inquire for evidence to estab- lish the opposite position, viz., that all will not accept these conditions, we are not at a loss. Take as an il- lustration the following : Luke IG : 2G — " And besides all this, between us and you there is a great gulf fixed ; so that they which would pass from hence to you can- not ; neither can they pass to us that would come from thence." That this account refers to the unexplored future, we think there is no reasonable ground to doubt. That the condition of an impenitent man is portrayed, seems equally clear. What, then, does the great im- 378 T. H. BACHELER. passable gulf mean ? What, but the eternal decree of .Jehovah, based on incomprehensible wisdom and jus- tice, that then there can be no comp]3^ing with the oft- slighted offers of salvation ? — ao reprieve, no escape. Once more. Matt. 25 : 4G — " And these shall go away into everlasting punishment, but the righteous into life eternal." Now that the "life eternal" here re- lates to endless, joeaceful existence, who will venture to deny? Yet, admitting it, does it not irresistably fol- low, that the " everlasting punishment" is endless, unhappy existence ? The very same word is used in the original Greek, to express the duration of the state of the wicked, that is used to express that of the right- eous. Can it not tlien be as easily shown that the right- eous in heaven will sin and be thrust out, as that the wicked in punishment will accept the conditions of the gospel, and be admitted to life eternal ? In scripture, we read of the judgment coming after death, of giving account of the deeds done in the body, and of receivino; according; to that we have done, wheth- er it be good or bad ; but nowhere of another judgment, or of giving account afterward for di^eds done in the spirit land. From this, the inference is clear that pro- bation docs not extend there. Therefore there can be no comph'ing with the terms of salvation. If, then, these two great principles are established, we clearly perceive the fallacy of the hope of those who are relying on the expectation that all will ultimately comply with the conditions oi' salvation, and secure eternal fehcit}-. We perceive, from a consideration of this subject, the high importance of inimediately attending to the affairs SER.AIOX. 379 of the soul — of accepting the grace of God that bring- eth salvation and the conditions upon which it is offered, without running the risk of eternal banishment from God ; and not strive to find out some other way to en- ter the pearly gates of the New Jerusalem. Finalh^, we are led to infer the vast importance of time. If this momentous work must here be done — if an eternal weight of glor}^ dependeth on the fleeting moments of our brief existence here, of what golden worth is time to us ! ^lay all, whose eye may chance to glide over these pages, know the worth of time, and use it to the honor of the great Giver, that they may at last have part in the first resurrection, receive an abun- dant admission into the New Jerusalem — wdth Abra- ham, Isaac and Jacob, to qo no more out forever. ELI NO YES, D.D. Mr. Noyes was born in Jefferson, ^Nlciine, April 27, 1814. He was converted and joined the Calvinistic Baptist church at the early age often 3xars. Not very ample means for intellectual culture were then afforded in that part of the country, but he resolutely and perse- veringly improved such as came within his reach — spending his pocket mone}^, slight though it was, for books instead of t03"S and temporary gratihcations. When about twenty years of age he commenced preaching, and at about the same time, or a little be- fore, he formed an acquaintance with the Freewill Bap- tists. In order to get better acquainted with them, and become more correctly informed as to their doctrines and practices, he set out on a journey of two hundred miles to attend the seventh Freewill Baptist General Conference, held at Strafford, Vermont, in 1S33. On the road thither, he traveled in company with Joseph White — than whom perliaps no one was then better fit- ted to attract such a mind as his toward the denomina- tion. In the spring after his return, he became con- nected with the denomination, and was licensed to preach. He had been considerably exercised with thoughts concerning a missionary life ; and meeting Mr. Sutton at the General Conference, an acquaintance commenced which soon ripened into intimate friendship, and Mr. "Noyes eventu.ally decided to become a missionar3^ He immediately commenced making such preparation as BIOGRAPHY. 381 it was thought would best fit him for the position he in- tended to occupy. A considerable portion of the time was spent in study. He was ordained at a Yearly Meeting held at Lisbon, New Hampshire, in the sum- mer of 1834. The ordination sermon was preached by Dr. Cox, of London, England, then on a mission to this coLmtr}^ as a delegate from the English to the American Baptists. INIr. now Dr. Sutton was also present and took part in the services. In September, 1835, he sailed from this country for Orissa in Hindostan, in company with Mr. Sutton and the Rev. Jeremiah Phillips of Central New York, the latter of whom was to be his colleague in the missionary field. The first year was spent with the English Gen- eral Baptist mission at Cuttack, in learning the lan- guage and in teaching the English school connected with the mission. From thence he went to Sumbhul- pore, and after a time to Bilasore, where he remained until he returned to this country, in a little more than six years after he left it. V/hile at Balasore, and be- sides successfulh^ conducting the affairs of the mission there, he traced out and became acquainted with the Santals, a hill tribe generally regarded as the abori- gines of the countr}^, and which had not before attracted the notice of the Europeans. They had not a written language, and he at once set about missionary opera- tions among them; but sickness compelled him to return to his native country be tore very much had been accom- plished. Upon his return, he traveled for some fourteen months as a missionary agent. After this, he preached atL3mn, Massachusetts, about nine months, and the church en- 33 382 ELINOYES. joyed an almost continuous revival under his labors. He then spent nearly a year at Hallowell, Maine, when he received an appointment from the Home Mission Society to go to Boston, to build up if possible a Free- will Baptist interest there. During this time he enjoyed a very fine opportunity to study Hebrew, and soon af- ter he w^ent to Boston acquired considerable reputation as a successful teacher of that language. About this time he published a small work entitled "The Strength of Hindoism," being the first attempt, in this country at least, to give a connected and philo- sophical account of Hindoism as a religious system. This was very favorably received ; and not long after he published a Hebrew Chart and also a Hebrew Reader, suggesting some improvements in the method of teaching the language. But just before the issue of this latter work, and in 1846, he received the honorary degree of Master of Arts from Franklin College, Tennessee, and also from the Wesleyan University in Connecticut. The General Conference, in 1847, appointed him, by an almost unanimous vote, one of the delegates from the Freewill Ba2:)tists to the General Baptists of Eng- land. Besides visiting that body of people, attend- ing their annual Association, and traveling much among their churches, he also spent some three months in oth- er parts of England, Scotland and Ireland. At the General Baptist Association, held at Boston, England, he preached a sermon on the Freedom of the Will, which was published b}' request of the Association. After preaching in Boston five j^ears, and raising up a church there of nearly a hundred members, he resigned his charge in that city, and became the pastor of the BIOGRAPHY. 383 Freewill Baptist church in North Scituate, Rhode Is- land. He remained there but one year, when be re- ceived and accepted a call to become the pastor of the Roger Williams church in Providence, which position he still occupies. In the winter of 1850, he read a dis- course on the book of Job, before the Rhode Island Ministers' Conference, by which it was published. Since that time a dedication sermon, on the Spirituality of the Bible, and a treatise on " The Apostolic Succes- sion," have been published from his pen. The honor- ary degree of Doctor of Divinity was conferred upon him by Hamilton College, New York, in 1851. He has been one of the editors of the IMorning Star for about ten vears. S E H M N . MIRACLES. BY ELI NO YES. Thy testimonies are wonderful ; therefore doth my soul keep them,— Psalms 119: 129. The word teslimonies refers to those parts of the sacred scriptures, which were in being at the time the psahiiist wrote, and may now appropriately be apphed to the entire bible. The term wonderful is a trrinsla- tion of a word which also signifies miraculous. The text may therefore be understood to assert that God's written word is a book of wonders or miracles ; and this is the very fact that commends it to the heart of the pious man — the written words of God are miraculous, therefore, says the psalmist, " my soul keepeth them." Now, we argue the truth of the bible from the fact that its teachings commend themselves to our judo-- ments, or in other words, because its teachings so well accord with nature. When we say that the bible must be true, because it represents God as a wise, holy, just and good being, we intimate that we have previously learned from nature that the attributes of wisdom, holi- ness, justice and goodness are essential attributes of the Deity. If the bible taught a contrary doctrine of God, we would not believe it. Reasoning implies the comparison of two things, one of which we measure by the other. In measuring cloth, the yaid-stick — land, the surveyor's chain — and SERMON. 385 fluids, the quart measure, may be the standard. We conclude there is just five yards of cloth, because its conformity to the standard has taua^ht us this fact. In our examination of the bible, the revelations of nature must be our standard. But, it may be asked, how are we to compare the miracles of the bible with an}" thing we find in nature, since the very explanation given of a miracle, viz., "that it is an event that takes place contrary to the known and established laws of nature," precludes at once the idea of looking for them in nature ? This objection is more apparent than real, as will shortly ap- pear. It must be admitted that the most common events of nature are effected as directly and fully by the agency of God, as are the miracles of the scrip- tures ; and the onl}^ difference between them is that one is of common and the other of rare occurrence. If the bible be rejected for its miracles, then the volume of nature should also be discarded for the same reason. In comparing the miraculous character of the bible with nature, I shall not confine myself to the miracles, technically so called ; but shall notice its doctrines and teachings, which imply supernatural action, showing that all have their prototypes in nature. I. It has been objected to the bible, that it records numerous prodigies, wrought by men, which are entire- ly contrary to the laws of nature, and to the experience of mankind. But do we not witness wonders equally great in nature? Take one of the most common events — the rising of the sun. Night has thrown her funeral pall over the world. All is darkness except the stars, which seezn to pin up the curtains of heaven. Animate nature is wrapped m 33* 386 ELI XOYES. quiet slumber, till at length the eyelids of the morning lift their lashes of golden light above the liorizon and soon cover the heavens with a thousand brilliant tinges. The stars are extinguished ; and when the sun looks forth upon his domains, prepared as a strong man to run a race, all nature rejoices in the light of his counte- nance, and a world of inertness and death is reanimated with life and activity. Or, wdtness the change from winter to spring. Dead nature is restored to life. The snows and ice, that have covered the face of the earth disappear, the lakes and rivers that have long been bridged over, affording a pathway to tnan and beast, now lave their shores wath their limpid waters. The grass begins to shoot up from the dark brown earth, till the valleys and plains are covered with nature's richest carpet. The rugged and death-stricken forests begin to live and put forth their foliafre, till their leafv crowns throw a sombre shade upon the earth, and perfume the air with a thousand odors. The birds of heaven, knowing their time, return to sine: anthems for a new creation, and the beasts of the forest come forth irom their lurking places, to seek their food in due season, while man goes forth to bis toil ; for he knows that according to what he sows he must also reap. Is not here a change, which nothing but its commonness prevents from being miraculous ? Who has ever witnessed a storm at sea, and has not felt that in such an event, an agency was concerned no less real and might}^, than that employed in raising a dead man to life ? Now all is calm. Not a ripple agi- tates the surface of the mighty deep. As far as the eye can extend all is beautifully tranquil. But a cloud SERMON. 387 arises in the west, at first not much larger than a man's hand. It increases in size and blackness, and the whitened locks that adorn its crown stand np most tearfully. Its cold, threatening breath is now heard sighing through the ship's rigging, and the stout hearts of the sons of the ocean almost tremble. They have scarce time to furl their sails, when the gale strikes, throwing the gallant ship almost upon her beams end. Her masts bend like willows, and her sails skim the boiling brine. The mountain weaves rear high their hoary heads, and hurl around their whitened locks in wild profusion. At every plunge it would seem that the old ship would find her grave, and no one of her crew be left to record the wonders of God in the migh- ty deep. But the storm subsides, and the joyful mari- ner can look up into a cloudless sky, and say to him who controls the elements, " Thou rulcst the I'aging of the sea : when the waves thereof arise, thou stillest them." Do we not see the nu'ghty power of God in all these thinQ:s ? CD No one can deny that the rising of the sun, the growth of a single spire of grass, the convulsion of the elements in nature, or the calm that ensues, are as much beyond our comprehension, and as forcibly suggest to our minds the absolute necessity of an Almighty agen- cy, as would the resurrection of a man from the dead. All these wonders of nature would be miracles were they not so common. And what adds gi-eatly to the m3-stery of these works of nature, is that though God permits us to look upon them continually, and examine them as closely as we please, we are unable to understand how they are ac- 388 ELI NO YES. complished. A dark veil is between ourselves and the hand of the divine operator, who ever chooses to dwell in the thick darkness. Na}^, we are oft-times unable to have a sense of the pi'ocess. We may gaze constantly upon the field of waving grain, but we cannot feel con- scious that we see it grow. Thus, God permits us to look constantly upon myriads of prodigies, as great as any of the miracles of the bible, though we perceive not the process by which he performs such wonders. Why should it be thought incredible that a God whose works of nature are so miraculous, should raise the dead ? But absolute miracles, technically so called, have been wrought in nature. Whoever admits his own existence, must admit that that fact implies a miracle. From whence did I origi- nate ? My reason answers, from my parents, and they from their parents. But there must have been a be- ginning to this genealogical chain, however remote into the past it may be stretched. My reason as clearly and as positively decides that the human race must have had a beginning, as it decides that I sprang from my parents. Such an origin could not have been in ac- cordance with any law of nature with which we are acquainted, and hence must have been a miracle. Not only so, but the creation of each pair of brute animals swells the number of miracles, and any rational man must admit them, whether he acknowledges the mira- cles of the bible or not. And when wc take into ac- count the vast m^^'iads of animalcukc, discernible only with the nicest microsco])es, we shall feel that we arc living in the midst of innumerable living attestations that all animate nature hes based on the miraculous ac- tion of the Deity. SERMON. 3S9 It was formerly believed that different climates and habits were sufficient to account for the different com- plexions and features of the human race, but our mod- ern naturalists have, we think, exploded this theorv, and have shown that no external natural circumstances could have caused the difference that exists between the European and African. What then is the plain in- ference ? Not what is drawn by many of our modern naturalists, that the human race is not referable to a common parentage. This is by no means necessar}^ Should our m.en of science, by mere scientific investi- gation, demonstrate that no external circumstances were sufficient to account for the great variety of human lan- guages, would it be just to infer that such diversity of language was sufficient to explode the idea that the hu- man race descended from a common stock '? Such a view would direct!}^ contradict the bible, whicli informs us that the language of men was miraculously confound- ed at the building of Babel. Admitting then, all the premises of the naturalist — that climates and habits could never have caused the difference that exists be- tween different classes of men, we must still insist that the fair conclusion is, that a miracle has been wrought, and not that the race does not refer to a common pa- rentage. Thus science, which at first seems to look with threatening aspect at revelation, really appears to increase the number of those miracles, treasured up in the volume of nature ; the perfect fac similes of those that stand recorded on the pages of revelation. II. Another of the miraculous characteristics of the bible, is its doctrine of Divine Providence. It main- tains that God constautlv watches over his creatures 390 ELI NOYES. with the solicitude of a parent. He has left nothing — not even the falling of a sparrow or a hair — to chance, or to any subordinate deit}^ nor to any law ; but he opens his hand, and supplies the wants of ever}^ living thing. Man is the special object of his regard, for whom all inferior nature was made. Now this doctrine staggers the heathen, the infidel, and the philosopher. But does not nature utter the same lanfjuao-e ? 1. Geology teaches that myriads of years were re- quisite for the fitting up of this earth to be the abode of man. Granite, lime and the metals were laid up to be used in architecture and in the arts. For ages, the earth's surface was covered by immensely tall trees, • waving their thick, sombre foliage over a few reptiles. No man gazed on the sublime scene. Not even a ver- tebrated animal roamed beneath the night-like shade, and neither voice of man nor beast broke the death-Hke stillness. Shall we ask of what use were these im- mense forests ? Let the comforts of our glovV'ing grates declare. Let the fifteen hundred American steam ves- sels, whose iron lungs are moved by the life-inspiring heat of these aucicnt forests, lift up their voice. Let the fifteen thousand steam engines in Great Britain, which perform the work of two millions of men, and that move machinery that would require the strength of nearly four millions of men — let them give in their tes- timony, and tell us that they are all daily fed b}^ the coal formed from these mighty forests; and let them as- sert that all their toil is for man. Thus we may learn that the solicitude of God for man induced him to lay plans, which required ages for iheir development. Let the richest and most fertile soils, which yeld their hun- SERMON. 391 dred fold, and annually crowd the storehouses of man with the choicest fruits of earth, let them bear witness that God lias for ages caused inundations to work for man, for whose sake all nature was created. The stately pile of masonry, and the very lime that covers the walls of our temples, may tell their tale of God's providential cnre for man. Let them tell us that one seventh part of the earth's crust is formed from the bones of animals, that swarmed on the earth during former epochs. Thus the very fragments of the past ' are gathered up and brought forward for the conveni- ence of man. If the ph3'sical earth has been a safe depository of all material substances of the past that could be of service to man, so the world of mind has kept with equal security every idea of the past that could be of importance to present or to future generations. All the good of the past in politics, medicine and religion, has been faithfully preserved, and should be woven into all present systems. That philosophy, which supposes that this earth with its myriads of intelligences has been rolling through the heavens six thousand years for noth- ing, and that present reformers are to discard the past and begin anew, is exceedingly unphilosophical, and is unworthy to be trusted with the interests and destinies of humanity. Nay, a God of infinite wisdom has taken better care of his world, than such a theory supposes. He will not allow even reformers to destroy his crea- tion, but will make the wrath of man to praise him, while the wrath that cannot be overruled for his praise " he will restrain." Homer and Anacreon, Plato, Aris- totle and Demosthenes, may cultivate, elevate and ren- 392 ELI XO YE S . der exact, a language in which a Paul may write of that gospel, whose excellency still remains " unspeak- able ;" and a profligate Burns and a Moore may origi- nate rhythmical nieasures, which will ever form the skeletons of our sweetest songs of Zion. Our best sa- cred music is based upon the measures of Bums, clothed with the lofty sentiments of David. Is there nothing wonderful in all this arrano-ement and management of the past, so that all of its excellen- .cies are brought forward, for the good of man in this and in all succeeding ages? Do we not in these things read the same wonderful doctrine of an ever present and watchful providence for the good of man, which is recorded on the pages of the bible ? What then is gained b}" rejecting revelation, because it contains this m^'sterlous doctrine, when we are forced to meet the same in nature on every hand? 2, Time would fail should we even glance at those phases in the government of God, of which we are con- stant spectators, and which declare in the plainest manner that his eye runs to and fro in the earth. The balancing of the sexes in about equal numbers, the nat- ural love of offspring implanted in the bosom, and nat- ural sympathy to fill the place of parental love toward the orphan, the proper balancing of inventions and discoveries by causing them to come along when most needed, and that wonderful provision he has placed in the human system for healing its own wounds and dis- eases, do all proclaim the watchful providence of a be- nevolent Creator, as clearly as it is revealed in the l)ible. 3. The doctrine of the resurrection is another of the SERMON. 393 Wonders of revelation, at which many have been stag- gered. In all ages many have thought it " a thing in- credible that God should raise the dead." It is asked, how can particles that have been scattered to the four winds, many of which have entered into the composi- tion of other bodies, be collected and distributed to the man}^ bodies that may have possessed them ? 1. Let us remember, first, that we do not consider iden- tity of particles, but identitj'- of form, essential to iden- tity of body. The old man of seventy-five is the same being and we say he has the same body that he had when an infant. And yet the man of science assures us that all the particles which composed his body have been replaced by others ; and that such a change has taken place several times. Now in the resurrection all that will be needful to preserve identit}'" of body, as men have always been accustomed to regard it, ^^ ill be for God to give a body whose features shall be uniform with those of the former body. 2. We need bodies now to enable us to communicate with material things. May we not at some future pe- riod, in the history of eternity, need them for a similar purpose ? God has an immense universe of worlds ; and as our eternal life is to consist in learning the only true God, he undoubtedly intends to place no limits to our contemplations of his works. For this purpose, we shall need material bodies. 3. Neither is nature wanting in analogies, which are equally mysterious as the resurrection, and strongly suggestive of that great doctrine. The passing of de- cayed vegetable matter into the beautiful rose and hly, and the transmigration of a worm into a butterfly, seem 34 394 ELI NOTES, to say to us that it should not be thought incredible for a God who accomplishes such wonders to raise the dead. IV. The destruction of this earth by fire, is another of the m3-steries of revelation which seem to many in- credible. But does not nature suggest the same catas- trophe ? 1. It is certain that the elements of destruction are in this world. The increase of heat as we descend into tf^e earth, reduced to mathematical relations, would be sufficiently intense, at the depth of twenty-one miles, to melt the solid granite. According to this the- ory, the interior of the earth is one complete mass of liquid lire, constantly rending and shaking its thin crust. The atmosphere, too, and also the water, con- tain the })rinciples of combustion, and a very slight change ixiight indeed cause the " elements to melt with fervent heat." Such are the agencies beneath, around and above us, that the destruction of this world by fire appears more than probable. In view of such facts as these, Pliny was forced to exclaim. "It is the greatest of all miracles, that a single day should pass without a universal conflagration. " 2. The doctrine is still farther confirmed by the fact revealed by geolog}'-, that several destructions of the earth's surface have already taken place, through the agencies or" fire and water. The same may take place again, and there might be realized all those fearfiil phe- nomena foretold in prophecy. As each destruction has been succeeded by a higher and better dispensation, so we may presume that the general conflagration %^in be succeeded by a new earth of superior beauty to the SERMON. 39-5 present; and this seems to be clearly intimated b}'' Pe- ter — " Nev^ertheless we according to his promise look ibr new heavens and a new earth, wherein dwelleth righteousness." V. We shall notice but one more of the miraculous revelations ot^ the bible, and which has served as a stumbling block to man}' — the doctrine of the judgment. How are all the secret acts and thoughts of men, many of which have long been forgotten, to be brought again to light"? But here nature again reveals a tale that may well make the ungodly tremble. 1. The earth has faithfull}^ chronicled its physical history'. Its animals, their manner of life, their tracks, and even the drops of rain and dew, with the ripples caused by the water upon the sand, and the direction in which the wind blew, are now found faithfully re- corded on numerous strata of stone. Now as mind is superior to matter, may we not suppose that an All- wise creator has been as exact to arrange for the chron- icling the events of the mental Avorld, as he has been to preserve the events of inferior nature ? May not human thoughts and acts find a tablet upon which they may be indelibly written, and which will endure when the material world shall be dissolved ? Says Prof. Hitchcock — " From a principle long since settled in mechanics, that action and reaction are equal, it will follow that every impression, which man makes l)y his words or his movements upon the air, the water, or the solid earth, will produce a series of changes in each of those which will never end." According: to this theory, which I think no one can deny, our veiy words produce undulations of atmosphere, which will 396 ELI NO YES. extend in every direction through all eternit3^ No mat- ter what opposing undulations meet them ; a mind far less than infinite would be able to calculate the impres- sion that a word would make upon the universe for a siven time, and also to determine that its influence would be unending. We may therefore regard the whole universe of matter as a volume in which even all our words are faithfully recorded for eternity, so that by our w^ords we shall be either justified or con- demned. 2. The reaction of light may also treasure up human conduct. A flash of lightning on the earth might be seen by a spectator on the moon, who was possessed of vision sufficiently strong, one second and a fourth after its occurrence, on the sun in eight minutes, on the. planet Jupiter in fifty-two minutes, on Uranus in two hours, on Neptune in four hours and a half, on the star Vega in forty-five years, on a star of the-elghth magni- tude in one hundred and eighty years, or a star of the twelfth magnitude- in four thousand j^ears, on one of the most distant about six thousand years after its oc- currence. Now one with vision sufficiently keen might, taking different stand points in the universe, be- hold at this very time every event of our earth's his- tory. From one of the most distant stars, the earth might now be .seen issuing from the hand of the Crea- tor. From nearer stand points, the deluge of Noah, the sojourn of Abraham, the anointing of David, the dedication of the temple, and the tragic scenes of Cal- vary, might all be seen as though passing at this very moment. Every act of our lives is now, and must ever be, visible to the eye of him who fills infinite space. SERMON. 397 3. According to the celebrated author, whom we have just quoted, hght reflected from our bodies makes an impression on all surrounding objects, similar to that which is made upon a silver plate coated with iodine and bromine. If this be so, we are constantl}^ enstamp- ing a daguerreotype upon the surrounding universe, which, though faint, an eye less than infinite may be able to read. Neither need the wicked think to screen themselves behind the curtains of darkness ; for modern chemistry has detected a principle in darkness, which can without the interference of light enstamp a faithful daguerreotype. Such discoveries may well fill the wicked with consternation. They had supposed that the mantle of night had forever covered their vilest deeds, but as they awake from the sleep of death they will see that darkness itself has turned out to be a faithful photographist, and has hung the universe round with faithful pictures of themselves. Thus every man's work shall be made manifest ; for the day shall declare it, because it shall be revealed by fire. The darkness and the light are both alike to God, and what has been done in darkness will be known in the light. Thus the wonderful revelations of the bible find a perfect prototype in the volume of nature. The two, agreeing, confirm each other, and bid us look up to their common author — the one only true and Hving God, ' " who alone doeth great (neeijldot) miracles." Who of common intelligence can fail to recognize in nature a God " that doest miracles f^ and who that is acquainted with the scriptures could fail to see that their miraculius character identify their author with the author ofn.; If nature is of God, then the bible is also of God ; lor 398 ELI NO YES. both are characterized by similar wonders. Let the behever rejoice that his faith rests in a book of mysteries- " Thy testimonies are wonderful, therefore my soul keep- eth them." They are wonderful, and no cunningly de- vised fable. Thej' are wonderful, and hence are a wor- thy production of the God who alone has power to work miracles. They are wonderful, therefore my soul clings to them, as affording food congenial with its own nature. Their miraculous character excites all my wonder and reverence, as everything calculated to ex- cite the human soul to reverence and worship must sink down into the depths of mystery. The incomprehensible wonders of the Almighty give us the best introduction to him ; as they are his fittest emblems, the most appropriate symbols for representing the name of him whose judgments are a great deep and whose wa3^s are past finding out, who' dwelleth in light unapproachable, and whom no one hath seen or can see. If we finite beings would honor this great invisible and UNKNOWN, let us, overcome with awe, fall before him, and with our soul adore him as the God of won- ders. VALUABLE WORKS PUBLISHED BT GOULD AND LINCOLN, 59 "WASHINGTON STREET, BOSTON. 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IQmo, cloth,. .. .1,25 POLITICAL ECONOMY ABRIDGED, and adapted to the use of Schools and Academies, by the Author. Seventh thousand, halfmor ,50 The above works by Dr. Wayland, are used as Text Books in most of the Colleges and higher Scliools ttiroughout the Union, and are highly approved. PALEY'S NATURAL THEOLOGY. Uustrated by forty Plates, with selections from the Notes of Dr. Paxton, and additional Notes, original and selected, with a Vocab- ulary of Scientific Terms. Edited by Jou.v Ware, Jl. D. 12mo half mor 1,25 ROMAN ANTIQUITIES AND ANCIENT MYTHOLOGY; by C. K. Dillawat. Illustrated by eleg.ant Engraving.?. Eighth edition, improved. 12mo. .half mor. .. . ,07 THE YOUNG LADIES' CLASS BOOK; a Selection of Lessons for Reading, ia Prose and Verse. By Ebexezer Bailey, A. M. Fifty-second edition,, .half mor 84 BLAKE'S NATURAL PHILOSOPHY; being Conversations on Philo.sophy, with E.xplanatory Notes, Questions for Examination, and a Dictionary of Philosophiral Terms, with twenty -eight steel Engravings. By J. L. Blake, D D., sheep.... ,67 BLAKE'S FIRST BOOK IN ASTRONOMY; designed for the use of Common Schools. Illustrated with steel-plate Engravings. By John L. Blake, D. D half bound ,50 FIRST LESSONS IN INTELLECTUAL PHILOSOPHY; or a Familiar Explan- ation of the Nature and Operations of the Human Mind. By SaAS Blaisd\lb, sheep,.... ,84 THE CICERONIAN; or. the Prussian Method of Teaching the Elements of the Latin Language. Adapted to the use of American Schools. By Profes.sor B. Sears, Secretary of Massachusetts Board of Education. ISmo, half mor,... ,50 ME MOR I A TECHNICA ; or, the Art of Abbreviating those Studies which give the greatest labor to the Memory ; including Numbers. Historical Dates, Geography, Astron- omy, Gravities, &c. By L. D. Johxson. Second edition, revised and improved half bound, 50 PROGRESSIVE PENMANSHIP, Plain and Ornamental, for the use of Schools. By N. D. Gould, author of " Beauties of Writing," " Writing Mai^ter's Assistant," etc in five parts, each ,12>^ Letter Sheet Size of the above in four books, stiff covers, each . ,20 The copies are arranged in progressive scries, and are likewise so diversified by the introduction of variations in style, so as to command the constant attention and exercise the ingenuity of the learner, thus removing some of the most serious obstacles to the success of the teacher. They are divided into five sfries, intended for the like number of hooks, and are so arranged and folded that a copy always comes over tlie top of the page on which it is to be written. There are ninety-six copies, presenting a regular inductive system of Penmanship for ordinary business purposes, foUowed by examples of every variety of Ornamental Writing. e3- This work is introduced into many of the Boston Public and Private Schools, and givea universal satisfaction. WRITING COPIES, Plain and Ornamental, from the "Progressive Penmanship," bound in one book, 16% THE LIFE AND CORRESPONDENCE OF JOHN FOSTER. Edited by J. E Kyland, with notices of Mr. Foster, as a Preacher and a Companion. By John Shep- PARD. A new edition, two volumes in one, 700 pages. 12mo, cloth,.... 1,25 "In simplicity of language, in majesty of conception, in the eloquence of that conciseness ■which conveys in a short sentence more meaning than the mind dares at once admit, — Ms writings are unmatched." — Xoit/t British Review, RELIGIOUS PROGRESS; Discourses on the Development of the Christian Character. By William E. Williams, D. D. Second edition. 12mo, cloth, ,85 " This work is from the pen of one of the brightest lights of the American Pulpit. We scarcely know of any living writer who has a finer command of powerful thought and glowing, impressive language, than he. The present volume will advance, if possible, the reputation which his pre- Tious works have acquired for him." — Albany Evening Atlas, " This book is a rare phenomena in these days. It is a nch exposition of Scripture, with a fund of practical, religions wisdom, conveyed in a style so strong and so massive, as to remind one of " tlie English writers of two centuries ago ; and yet it abounds in fresh illustrations drawn from eveiy —even the latest opened — field of science and of literature." — Methodist Quarterly, LECTURES ON THE LORD'S PRAYER, By Willum R. Wilhams, D. D. 12mo, cloth, ,85 MOTHERS OF THE WISE AND GOOD, By Rev. Jabez Burns, D. D, Author of " Pulpit Cyclopedia, etc." Third thousand. 16mo, ■ cloth,.... ,75 A beautiful gallerj- of portraits of those who not only were " wise and good " in their own gen- eration, but whose influence, long after they were slumbering in the dust, went forth to live again in their children. A sketch of the mothers of many of the most eminent men of tlie world, and showing how much they were indebted to maternal influence, for their greatness and excellence of character is given. Works of this nature cannot be too widely circulated or attentively read. UNIVERSITY SERMONS. Sermons delivered in the Chapel of Brown University. By Fra.ncis Wayla.nd. Third thousand. 12mo, cloth, 1,00 "The discourses contained in this handsome volume are characterized by all that richness of thought and elegance of language for which tlieir talented author is celebrated. 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Third thousand. 12ipo, cloth, ... .1,25 LIFE OF PHILIP WIELA NCTHON, comprising an Account of the most important transactions of the Keformation. By Erakcis A. Cox, D. D , LL. D., of London. 12mo, cloth,. ... ,75 THE IMITATION OF CHRIST. By Thomas aKempis. Introductory Essay, by T. Chalmers, D. D. New and improved edition. Edited by II. Malcom,D. D. 1 8mo, cloth , ... . ,38 Fine edition, 16mo, cloth,... . ,50 THE SAINTS EVERLASTING REST. By Richard B.^xier. 16mo,. cloth,... ,50 BUCK'S RELIGIOUS EXPERIENCE; aTreati.'e in which the Nature, Evidences, and Advantages are considered. By Kev. C. Buck, London. 12mo, cloth,.... ,50 CHRISTIANITY DEMONSTRATED : in four distinct and independent series of Proofs ; wirh au Explanation of the Tj pes and Piophecies concerning the Messiah. By Kev. Harvey Newcojib. l2mo cloth,.... ,75 MEMOIR OF HARLAN PAGE; or, the Power of Prayer and Personal Effort for the Soula of Individuals. By William A. Hallock. 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Seventh thousand. 8vo. cloth backs,.. . .1,2-5 sheep,.... 1,50 " The present Edition is better adapted to the purposes of a Concordance, by the erasure of super- fluous references, the omission of unnecessary explanations, and the contraction of quotations. It kbetteras a manual, and is better adapted by its price than the formerlarger and expensive edition." SACRED RHETORIC; or, Composition and Delivery of Sermons. By H. J. Ripley, D. 1)., Professor in Newton Theological Institution. To -wliich are added. Dr. Ware's Hints on Estempokaneous Preaching. Second thousand. 12mo, cloth,.... ,75 ANCIENT LITERATURE AND ART. The Importance of the Study of the Greek and Roman Classics. Miscellaneous Essays on subjects connected with Classical Litera^ ture, with the Biography and Correspondence of eminent Philologists. By Professor B. Seai:s, Secretary of Massachusetts Board of Education, Prof. B. B. Edwards, of Andover, and Prof. C. C. f iiLlON, of Cambridge. Second thousand. 12mo, cloth,. . . .1,25 MODERN FRENCH LITERATURE, (Chambers' People's Edition,) by L. Ravmoxd De Vekicour ; Revised, with Notes, alluding particularly to writers prominent in late political events at Paris. By ^Villiam Stadghton Cqask, A. M. Second thousand. ^Vith a fine portrait of Lajiariine. r2iuo, cloth,.... J, 25 " This is the only complete treatise of the kind on this subject, either in French or English, and has received the highest commendation." — Jf. Y. Evenhig Foxt. THOUGHTS ON THE PRESENT COLLEGIATE SYSTEM in the United States. By Francis Wavland, D. D., President of Brown University. 16mo, cloth,.... ,50 THE MARRIAGE RING; or. How to make Home Happy. From the writings of John Angell James. Beautiful Illustrated Edition. 16mo, cloth, gilt,.... ,75 ON ESI M US ; or, the Apostolic Directions to Christian Masters, in reference to their Slaves, coui-idered. By Evangelicus, cloth,. . . . ,25 CHRISTIANITY AND SLAVERY. A Review of Drs. 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THE MISSIONARY ENTERPRISE; a collection of Discourses on Christian Missions, by American Authiors. EcUteil by Baron Stow, D. D. Second thousand, 12mo, r cloth, .... ,85 THE KAREN APOSTLE ; or. Memoir of Ko-Thah-Btti, the first Karen ConTert. With Notices concerning his Nation. By Rev. Feakcis Mason, Missionary. Edited by Prof H. J. RiPLEi. 18mo, cloth ,25 MEMOIR OF ANN H. JUDSON, late Missionary to Burmah. By Rev. J. D. Kkowles. a new edition, i'ifty-fiflli thousand. ISmo, cloth,.... ,58 Fine edition, plates, 16mo, cloth, gilt,.... ,85 MEMOIR OF GEORGE DANA BOARDMAN, late Missionary to Burmah,-con- taiuing much intelligence relative to the Burman Mission. By Rev. A. King. With an Introductory Essay. By W. R. Wiluams, U. D. New edition. 12mo,. . .cloth,. . . . ,75 MEMOIR OF HENRIETTA SHUCK ; first Female Jlissionary to China. With a Likeness. By Rev. J. B. Jeter. Fifth thousand. ISmo, cloth,.... ,50 MEMOIR OF REV. WILLIAM G. CROCKER, late Missionary in West Africa, among the Bassas. Including a History of the Mission. By R. B. Medbery. With a Likeness. ISmo cloth, ,63 A HISTORY OF AMERICAN BAPTIST MISSIONS, in Asia, Africa, Europe, and North America, from their earliest commencement to the present time. Prepared under the direction of the A.merican Baptist Missionart Union. By ■n'lLLiAM Gamjiell, Prof. in Brown University. With seven Maps. Sixth thousand. 12mo, cloth, ,75 1^ Letters from the Missionaries now in the field, and who are the best quaUfied to judge of its accuracy, have been received, giving their unequivocal testimony to the fidelity of the wort. THE GREAT COMMISSION : or, the Christian Church constituted and charged to convey the Gospel to the world. A Prize Essay. By John Harris, D. D. With an Introductory Essay, hy WuiUM R. Williams, D. D. Seventh thousand. 12mo, cloth, 1,00 THE GREAT TEACHER; or. Characteristics of our Lord's Ministry. By John Harris, D D. Witii an Introductory Essay, by H. Humphrev, D. D. Twelfth thousand. 12mo, cloth,... . ,85 MISCELLANIES ; consisting principally of Sermons and Essays. By J. Harris, D. D. AVith an Introductory Essay and Notes, by Joseph Belcher, D. D. 16mo,. cloth,. . . .,75 MAMMON ; or, Covetousness the Sin of the Christian Church. By J. Harris, D. D. ISmo, cloth, ,45 ZEBU LO N ; or, the Moral Claims of Seamen stated and enforced. By J. Harris, D. D. 18mo cloth, ,25 THE PRE-ADAMITE EARTH. Contributions to Theological Science. By John Harris, D. D. New and Revised edition. One volume, 12mo, cloth,. . . .1,00 MAN PRIMEVAL; or the Constitution and Primitive Condition of the Human Being. A Contribution to Theological Science. By John Harris, D. D. AVith a finely engraved Portrait of the Author. Thu-d edition. 12mo, cloth 1,25 " His copious and beautiful illustrations of the successive laws of the Divine Manifestation, have yielded us inexpressible delight." — London Eclective Review. THE FAMILY ; its Constitution, Prohation, and History; being the third volume of " Contributions to Theological Science." By John Harris, D. D [In preparation. RIPLEY'S NOTES ON THE GOSPELS; designed for Teachers in Sabbath Schools and Bible Classes, and as an Aid to Family lustruction. By Henry J. Ripley, Prof, in Newton Theol. Inst. With a Miip of Canaan. Two volumes in one, . . .half mor 1,25 NOTES ON THE ACTS OF THE APOSTLES ; with a beautiful Map, illus- trating the Travels of the Apostle Paul, with a track of his A'oyage from Cesarea to Kome. By H£^'RY J. PvIpley. One volume. 12mo, half mor ,75 MALCOWI'S BIBLE DICTIONARY of the most important Names, Objects, and Terms found in the Holy Scriptures ; intended principally for Sabbath School Teachers and Bible Claisos. By U. Maloom, D. D. One hundred and third thousand. 18mo. half mor ,50 SABBATH SCHOOL CLASS BOOK ; comprising copious Exercises on the Sacred Scriptures. By E. 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Sixth thousand ISmo, cloth gilt, ,42 ANECDOTES for the Family and Social Circle. ISmo, cloth, ... ,63 LEARNING TO ACT — FEEL — THINK. 18mo, cloth, gilt, each,.... ,38 THE GUIDING STAR ; or, The Bible God's Message. Designed to illustrate the second and third questions of the Westminster Catechism. By Lodisa Payson Hop- KIN 8. 18mo, An exceedingly interesting and instructive work for youth, on the evidences of Christianity. NATIONAL SERIES OF AMERICAN HISTORIES. By Eev. Joseph Banvakd. Volume oxe op the Seeies, — PLYMOUTH AND THE PILGRIMS, or, Incidents of Adventure in the History of the First Settlers, with Illustrations. 18mo, cloth, in press. Other Tolumes of the series are in course of preparation. This series of Histories will embrace the most interesting and important events which have occurred in the United States since the first Bettlement of the country ; exhibiting, also, the trials and adventures of the early colonists both at the North and the South, their pecuUarities of character and manners, their intercourse and con- flicts with the natives, the gradual development of their institutions, sketches of their prominent men in both the Church and the State, Incidents in the Revolution, with various other subjects of interest of more recent date. It is intended to be a NATIONAL SERIES OF AMERICAN HISTORY, adapted to the popular mind, and especially to the youth of our country, illusti-ated with numerous fine engravings; eacli volume to be complete in itseU'; yet when all are published, to form a regular consecutive series, consisting of twelve or more volumes, ISrao,, of about 300 pages each. THE PSALWll ST : a New Collection of Hra[^•s for the use of the Baptist Churches. By Baeon Stow and S. F. Siiixn. Pulpit edition i2mo, (large type,) Turkey morocco, gilt edges,. . . .3,00 " " 12mo, " " plain morocco,. ...1,50 " « 12mo, " " sheep,.... 1,25 Pew, " 18mo, sheep,.... ,75 " " ISmo, morocco,.... 1,00 " " 18mo, morocco, gilt, 1,25 " " 18mo, Turkey morocco, gilt,.... 2,62 >^ Pocket, " 32mo, sheep, ,56>i " 32mo, ( morocco, plain,.... ,75 " 32mo, morocco, gUt, 83^ " 32mo, embossed morocco, gilt edges,.... 1,00 « 32mo .tucks, gilt, 1,25 " 32mo, Turkey morocco,. ...1,50 THE PSALMIST, WITH A SUPPLEMENT. By K. Fuixee, and J. B. Jeter.— Same price ; style and size as above. THE SOCIAL PSALMIST; a new Selection of Hymns for Conference Meetings and Family Devotion. By Baron Stow and S. F, Smith. ISmo, sheep, .... ,25 WINCHELL'S WATTS, with a Supplement. 12mo sheep, ,50 32mo, sheep, ,67 WATTS AND RIPPON. 32mo, sheep,.... ,56X 18mo, sheep,.... ,88 THE CHRISTIAN MELODIST ; a new Collection of Hymns for Social Religious Worship. By Rev. Joseph Basvaed. With a choice selection of Music, adapted to the Hymns. ISmo, sheep, .... ,37 >^ THE SACRED MINSTREL; a Collection of Church Music, consisting of Psalm and Hymn Tunes. Anthems, Sentences, Chants, &e., selected from the most popular produc- tions of nearly one hundred different authors, in this and other countries. By N. D. Gould, ." ,75 COMPANION FOR THE PSALMIST; containing original Music, arranged for Hymns in " The Psalmist," of peculiar character and metre. By N. D. Gould,. . . . ,12X JEWETT ON BAPTISM. The Mode and Subjects of Baptism. By M. P. Jewett, A. M.; late Minister of the Presbyterian Church. Twelfth thousand cloth,.... ,25 JUDSON ON BAPTISM. A Discourse on Christian Baptism ; with many quotations from Pedobaptist Authors. By Adonikam Judson, D. D. Fifth edition, revised and enlarged cloth,.... ,25 ESSAY ON CHRISTIAN BAPTISM, By Baptist W. Xoel. 16mo,... cloth,.... ,60 BIBLE BAPTISM. A beautiful Steel Engraving, nine by twelve inches in size, repre- senting in the centre a Church and a Baptismal scene, &c., and in the margin are ar- lunged aU the tests cf Scripture found in the New Testament alluding to the subject of Baptism. An elegant ornamental picture for the parlor, ,25 GILT EDGES AND BEAUTIFCIXT ORNAMENTED COVERS. THE BIBLE AND THE CLOSET. Edited by Rev. J. 0. Choules, D. D ,.31X THE FAMILY ALTAR ; or, the Duty, Benefits, and Mode of conducting Family Worship, 31>i THE FAIVIILY CIRCLE; its Affections and Pleasures. Edited by Eev. H. A. Graves THE MARRIAGE RING; or. How to Make Ilome Happy. By Rev. John A. James. THE CASKET OF JEWELS, for Young Christians. By James, Edwards, and Harris, ,31^ THE ACTIVE CHRISTIAN ; from the writings of John Harris, D. D ,31M DAILY MANNA, for Christian Pilgrims. By Rev. Baron Stow, D. D ,31^ THE CYPRESS WREATH ; a Book of Consolation for those who Mourn. Edited by Rev. RUFUS W. Griswold, ,31>;i THE YOUNG COMMUNICANT; an Aid to the Right Understanding and Spiritual Improvement of the Lord's Supper, ,31 >i LYRIC GEMS ; a Collection of Original and Select Sacred Poetry. Edited by Eev. S. 1\ Smith, ,31^ THE MOURNER'S CHAPLET; an Offering of Sympathy for Bereaved Friends. Selected from American Poets. Edited by John Keese, ,31)^ THE ATTRACTIONS OF HEAVEN. Edited by Rev. H. A. Graves, ,31j^ *^* Sets of til! above, put vp in neat boxes, convenient for packing, and forming a beautiful "Miniature Library," of twelve volumes, 3,75 THE SILENT COMFORTER ; a Companion for the Sick Room. By Louisa Patson HoPEixs, :31 14 GOLDEN GEMS, for the Christian. Selected from the writings of Rev. John Flavel, with a Memoir of the Author. By Rev. Joseph Banvard, ,31 '4 T/ie above complete in fourteen volumes, in a neat box, 4,37^2 ELEGANT DOUBLE mNIATUEES. THE WEDDING GIFT ; or, the Duties and Pleasures of Domestic Life. Containing the " Marriage Ring " and the " Family Circle." 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