and simplified. Hence his pulpit exercises were less fertile in thought, than the production of the most permanent effect demanded, or than he was enabled by systematic effort at length to attain. He was not able to bring to his work that assistance which can be derived from a familiar acquaintance with the original language of the Old Testament—a kind of knowledge which at once combines in itself great principles of interpretation, and a thousand nameless sweet adornments of style and imagery. He exhibited at the same time a crowning mental excellence, in itself of more value than any specific acquisition -an ardent desire for improvement. He had a truly liberal and scholar-like perception of the importance of every kind of knowledge. It was a very striking trait in his character that he never allowed himself to disparage any species of learning. At a time when classical literature was vehemently assailed, he threw the whole weight of his influence against what seemed to be the popular current. The same thing was true in respect to the higher branches of mathematics. He declared on a particular occasion his dissent from the opinions of a distinguished scholar, who had expressed a doubt in regard to the practical value of those studies. In the conversation of men of distinguished literary and scientific attainment, he ever manifested a deep interest. Those observations which were remarkable for their point and sagacity, he was accustomed to treasure up and reduce to practical maxims. While resident at Salem, he commenced, with a number of other gentlemen, the study of the Hebrew language. He also gave considerable attention to the Greek of the New Testament, and proceeded so far as to construct the plan of a new elementary work in that language.

His sermons and general style of preaching had several distinct qualities. His favorite topics were those of a

comprehensive character, such as "the glory of God," "the reasonableness of the divine law," "the object of God in creation," "the evil of sin," "the decrees of God," and others of a similar description. It is not meant by this remark that his sermons were not practical and impressive, but he chose to derive his inferences from some general views, previously well-established, rather than to select a distinct, and what might appear an inconsiderable theme, and on that expend the energies of his thought and emotion. It is well known that some preachers pursue the latter method with signal effect. The former has some obvious advantages, if it does not degenerate into unimpressive generalities. His predilection may perhaps be accounted for by the structure of his mind, which was accustomed to look at general principles. He was, moreover, established in his convictions of the fundamental importance of the great doctrines of Christianity. He thought he perceived a tendency in the present generation of theologians to undervalue them, and to substitute in their place those opinions which are, to say the least, of a doubtful characHis theological sentiments accorded more nearly with the views of president Dwight, as contained in his system of divinity, than with those of any uninspired writer. On minor points, he differed both from presidents Edwards and Dwight; but to the general system of divinity, advocated with so much acuteness and force by both those distinguished men, especially by the former, he was decidedly attached, after the most mature investigation which he could give to the subject. The doctrine of the divine agency in the conversion of the sinner and in revivals of religion was a favorite theme.

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From the foregoing remarks, it is not to be inferred that his preaching was of a controversial character. He rarely alluded in the most distant manner to any prevailing

theological discussions. He gave a candid and fearless exhibition of what he believed to be scriptural truth, never making the pulpit an arena for angry polemics.

His preaching and extemporary exhortations were to an uncommon extent directed to professors of religion. Towards them, particularly if in a languid and unbelieving state, he used great plainness of speech. It was with exceeding difficulty that persons of that class could listen to his appeals unmoved. They must either return from their wanderings and become efficient co-workers with Christ, or withdraw beyond the reach of his voice. His expostulations with impenitent men were pointed, and sometimes appalling, but they were not so frequent, nor so strongly marked, as those to his church, especially to such as were "at ease in Zion." He had formed a high standard of personal holiness. He looked on professing Christians as those who ought to be the "salt of the earth, and the light of the world." He knew that upon them, with the aid of the Holy Spirit, the salvation of the world was depending. He apprehended with great clearness the extent of that loss, which is occasioned by the defection of one of the professing followers of Christ. The reproofs which he administered, both personal and general, were singularly penetrating and effective. They were a mingled exhibition of affection for the offender, and of abhorrence of the offence. The deep emotion which he exhibited when he administered discipline was extraordinary, while his real kindness of heart, and the elevated ground upon which he placed the necessity of the measure-the dishonor done to the Saviour of the world-convinced the delinquent that it was no light matter to transgress the laws of Christ.

As an illustration of some of the preceding remarks, a few brief extracts from his sermons are here inserted. Though less impressive than when taken in connection.

with the discourses of which they are a part, they will still serve to show his mode of exhibiting the truths of religion.

The first quotation is from a sermon upon the divine purposes, founded on the passage, "He worketh all things

after the counsel of his own will."

"The doctrine which has been explained and supported in this discourse, administers strong consolation to those, who, in all the changing scenes of life, cordially believe in God.

"It is not the dry and cheerless principle of the stoics, that all things are the result of a blind and irresistible fatality. Such a scheme does indeed extinguish every degree of light and hope in the soul, and reduce the intelligent creation to the level of splendid mechanism. Nor is the doctrine of the text the senseless theory which ascribes all things to chance as their cause; or, in other words, to no cause at all. Equally remote from both, the doctrine of the Bible represents all things as coming to pass under the control of a moral Governor, who is possessed of infinite wisdom, power, justice, and benevolence. In this capacity, he creates worlds, fills them with intelligent beings, and establishes a system of divine legislation over the whole. In the same character, he extends his providence and agency to the minutest parts of his kingdom. Not a sparrow falls without his direction, and the smallest mote which floats in a sunbeam is seen by him, and guided by his unerring hand,

"To a mind established in these truths, there is a source of peace and joy which no accumulation of trials and disappointments can destroy. It was to this refuge that the Saviour fled, when the arrows of persecution were aimed against him. The cup that my heavenly Father giveth me, shall I not drink it?' Could that bitter cup have been separated in his mind from the hand of

his Father in heaven, and had no agency been seen in dispensing it, except that of his blood-thirsty enemies, how inconceivably aggravated would have been the portion to his soul! When he had thrice prayed that that dreadful cup might pass from him, he recollected that it was the will of God he should drink it, and therefore submissively said, 'Father, glorify thy name.' 'Not my will, but thine be done.' This shall be as an hiding-place from the wind, and a covert from the tempest,' to all who make God their refuge. On this rock they may stand, and see the waves of trouble break harmlessly at their feet.

"What though Satan and his host rebel, and lay waste the paradise of human innocence and blessedness! What though he succeed in his hellish designs, and blot out the hope of a blissful immortality from the soul of man! Jehovah reigns upon his throne, and no sooner is the fatal deed accomplished, than a remedy is found, which sheds new glory on the character of God, and swells the notes of praise to a higher pitch than ever.

"Not less fruitful of joy is this doctrine, under all the varieties of trial through which we must pass in the present world. For a time, sin is permitted to rage. Kingdom rises against kingdom, and nation against nation. Passion and pride, violence and blood, spread misery far and wide. Nevertheless, God will bring all these things into judgment, and even here, make them the means of advancing his kingdom and glory. Let, then, kingdoms be overturned, and thrones subverted; let all earthly hopes and prospects be cut off. The Lord liveth, and blessed be our Rock.' 'Though clouds and darkness are about him, justice and judgment are the habitation of his throne.' If he deprive us of our comforts; if he take from us the friends whom we love, and put the companions of our joys, the partners of our life, into darkness, we bow with submission, because it is the