=_Timothy Dwight, 1752-1817._= (Manual, pp. 479, 504.)
From "Travels in New England," &c.
=_20._= THE WILDERNESS RECLAIMED.
In these countries _lands are universally held in fee simple_. Every farmer, with too few exceptions to deserve notice, labors on his own ground, and for the benefit of himself and his family merely. This, also, if I am not deceived, is a novelty; and its influence is seen to be remarkably happy in the industry, sobriety, cheerfulness, personal independence, and universal prosperity of the people at large.... A succession of New England villages, composed of neat houses, surrounding neat schoolhouses and churches, adorned with gardens, meadows, and orchards, and exhibiting the universal easy circ.u.mstances of the inhabitants, is, at least in my own opinion, one of the most delightful prospects which this world can afford.
_The conversion of a wilderness into a desirable residence for man_, is an object which no intelligent spectator can behold, without being strongly interested in such a combination of enterprise, patience, and perseverance. Few of those human efforts which have excited the applause of mankind, have demanded equal energy, or merited equal approbation. A forest changed within a short period into fruitful fields covered with houses, schools, and churches, and filled with inhabitants possessing not only the necessaries and comforts, but also the conveniences of life, and devoted to the worship of Jehovah, when seen only in prophetic vision, enraptured the mind even of Isaiah; and when realized, can hardly fail to delight that of a spectator. At least, it may compensate the want of ancient castles, ruined abbeys, and fine pictures.
From the Theology.
=_21._= THE GLORY OF NATURE, FROM G.o.d.
There is another and very important view in which this subject demands our consideration. _Theology spreads its influence over the creation and providence of G.o.d, and gives to both almost all their beauty and sublimity._ Creation and providence, seen by the eye of theology, and elucidated by the glorious commentary on both furnished in the Scriptures, become new objects to the mind; immeasurably more n.o.ble, rich, and delightful, than they can appear to a worldly, sensual mind.
The heavens and the earth, and the great as well as numberless events which result from the divine administration, are in themselves vast, wonderful, frequently awful, in many instances solemn, in many exquisitely beautiful, and in a great number eminently sublime. All these attributes, however, they possess, if considered only in the abstract, in degrees very humble and diminutive, compared with the appearance which they make, when beheld as the works of Jehovah.
Mountains, the ocean, and the heavens, are majestic and sublime. Hills and valleys, soft landscapes, trees, fruits, and flowers, and many objects in the animal and mineral kingdoms, are beautiful. But what is this beauty, what is this grandeur, compared with that agency of G.o.d, to which they owe their being? Think what it is for the Almighty hand to spread the plains, to heave the mountains, and to pour the ocean. Look at the verdure, flowers, and fruits which in the mild season adorn the surface of the earth; the uncreated hand fashions their fine forms, paints their exquisite colors, and exhales their delightful perfumes. In the spring, his life re-animates the world; in the summer and autumn, his bounty is poured out upon the hills and valleys; in the winter, "his way is in the whirlwind, and in the storm; and the clouds are the dust of his feet." His hand "hung the earth upon nothing," lighted up the sun in the heavens, and rolls the planets, and the comets through the immeasurable fields of ether. His breath kindled the stars; his voice called into existence worlds innumerable, and filled the expanse with animated being. To all he is present, over all he rules, for all he provides. The mind, attempered to divine contemplation, finds him in every solitude, meets him in every walk, and in all places, and at all times, sees itself surrounded by G.o.d.
=_John Henry Hobart,[7] 1775-1830._=
From a "Sermon."
=_22._= THE DIVINE GLORY IN REDEMPTION.
At the display of the divine power and glory that created the world, "the morning stars sang together, and all the sons of G.o.d shouted for joy." Surely not less universal, not less ardent the exultation in those pure and perfect spirits that continually surround the Divine Majesty at the view of the infinite wisdom, love, and power which planned the redemption of a fallen world--which thus devised the mode by which pardon could be extended to the sinner without sanctioning his sin, and favor to the offending rebel against the divine government, without weakening its authority, impeaching its holiness, or subverting its justice. In the nature of the divine Persons thus counselling for man"s redemption, it is not for him, blind, and erring, and impotent, it is not for angels, it is not for cherubim or seraphim, for a moment to look. The inner glory of the divine nature burns with a blaze, if I may so with reverence speak, too intense, too radiant, for finite vision.
But in its manifestations, in its outer, its more distant rays, shining on the plan of man"s redemption, all is mildness, and softness, and peace. Holiness, and justice, and mercy are seen blending their sacred influences, and conveying light and joy in that truth which the counsels of the G.o.dhead alone could render possible. G.o.d can be just, and yet justify the sinner.
... Let us not, then, neglect this wonderful counsel of G.o.d for our salvation; let us not be unaffected by this most stupendous display of divine power, love, and mercy; let us not reject the offers of peace and salvation from the G.o.d whom we have offended, and the Sovereign who is finally to judge us. But, on the contrary, let us gratefully adore the mercy and the grace of the G.o.dhead in the plan of redemption, effected in the incarnation, the obedience, the sufferings, the death, and the triumphant resurrection of our Lord and Saviour, Jesus Christ. Let it be our great object to be conformed to the likeness of his death, in mortifying all our corrupt affections, and to experience the power of his resurrection in living a new and holy life, that we may enjoy the new and lively hopes of everlasting glory, which his resurrection a.s.sures to all true believers.
[Footnote 7: An eminent divine and bishop of the Episcopal church; a native of Pennsylvania.]
=_Lyman Beecher,[8] 1775-1803._=
From the "Lectures on Political Atheism."
=_23._= THE BEING OF A G.o.d.
It is a thing eminently to be desired that there should be a supreme benevolent Intelligence, who is the creator and moral governor of the universe, whose subjects and kingdom shall endure for ever. Such a one the nature of man demands, and his whole soul pants after.
We feel our littleness in presence of the majestic elements of nature, our weakness compared with their power, and our loneliness in the vast universe, unenlightened, unguided, and unblessed, by any intelligence superior to our own. We behold the flight of time, the pa.s.sing fashion of the world, and the gulf of annihilation curtained with the darkness of an eternal night.
At the side of this vortex, which covers with deep oblivion the past, and impenetrable darkness the future, nature shudders and draws back, and the soul, with sinking heart, looks mournfully around upon this fair creation, and up to these beautiful heavens, and in plaintive accents demands, "Is there, then, no deliverance from this falling back into nothing? Must this conscious being cease--this reasoning, thinking power, and these warm affections, their delightful movements? Must this eye close in an endless night, and this heart fall back upon everlasting insensibility? O, thou cloudless sun, and ye far-distant stars, in all your journeyings in light, have ye discovered no blessed intelligence who called you into being, lit up your fires, marked your orbits, wheels you in your courses, around whom ye roll, and whose praises ye silently celebrate? Are ye empty worlds, and desolate, the sport of chance? or, like our sad earth, are ye peopled with inhabitants, waked up to a brief existence, and hurried reluctantly, from an almost untested being, back to nothing? O that there were a G.o.d, who made you greater than ye all, whose being in yours we might see, whose intelligence we might admire, whose will we might obey, and whose goodness we might adore!" Such, except where guilt seeks annihilation as the choice of evils, is the unperverted, universal longing after G.o.d and immortality.
[Footnote 8: A Congregational clergyman, prominent, in the early part of this century, for his zeal and piety, and for the eloquence and originality of his sermons: father of a numerous family distinguished in theology and literature.]
=_William Ellery Channing, 1780-1842._= (Manual, p. 480.)
From the Essay on Napoleon Bonaparte.
=_24._= CHARACTER OF NAPOLEON.
With powers which might have made him a glorious representative and minister of the beneficent Divinity, and with natural sensibilities which might have been exalted into sublime virtues, he chose to separate himself from his kind, to forego their love, esteem, and grat.i.tude, that he might become their gaze, their fear, their wonder; and for this selfish, solitary good, parted with peace and imperishable renown.
His insolent exaltation of himself above the race to which he belonged, broke out in the beginning of his career. His first success in Italy gave him the tone of a master, and he never laid it aside to his last hour. One can hardly help being struck with the _natural air_ with which he arrogates supremacy in his conversation and proclamations. We never feel as if he were putting on a lordly air. In his proudest claims, he speaks from his own mind, and in native language. His style is swollen, but never strained, as if he were conscious of playing a part above his real claims. Even when he was foolish and impious enough to arrogate miraculous powers and a mission from G.o.d, his language showed that he thought there was something in his character and exploits to give a color to his--blasphemous pretensions. The empire of the world seemed to him to be in a measure his due, for nothing short of it corresponded with his conceptions of himself; and he did not use mere verbiage, but spoke a language to which he gave some credit, when he called his successive conquests "the fulfilment of his destiny." This spirit of self-exaggeration wrought its own misery, and drew down upon him terrible punishments; and this it did by vitiating and perverting his high powers. First, it diseased his fine intellect, gave imagination the ascendency over judgment, turned the inventiveness and fruitfulness of his mind into rash, impatient, restless energies, and thus precipitated him into projects, which, as the wisdom of his counsellors p.r.o.nounced, were fraught with ruin. To a man, whose vanity took him out of the rank of human beings, no foundation for reasoning was left. All things seemed possible. His genius and his fortune were not to be bounded by the barriers which experience had a.s.signed to human powers. Ordinary rules did not apply to him. He even found excitement and motives in obstacles before which other men would have wavered; for these would enhance the glory of triumph, and give a new thrill to the admiration of the world.
To us there is something radically and increasingly shocking in the thought of one man"s will becoming a law to his race; in the thought of mult.i.tudes, of vast communities, surrendering conscience, intellect, their affections, their rights, their interests, to the stern mandate of a fellow-creature. When we see one word of a frail man on the throne of France, tearing a hundred thousand sons from their homes, breaking asunder the sacred ties of domestic life, sentencing myriads of the young to make murder their calling, and rapacity their means of support, and extorting from nations their treasures to extend this ruinous sway, we are ready to ask ourselves, Is not this a dream? and, when the sad reality comes home to us, we blush for a race which can stoop to such an abject lot. At length, indeed, we see the tyrant humbled, stripped of power, but stripped by those who, in the main, are not unwilling to play the despot on a narrower scale, and to break down the spirit of nations under the same iron sway.
=_Manning._=
From a Discourse upon Immortality.
=_25._= GRANDEUR OF THE PROSPECT.
To me there is but one objection against immortality, if objection it may be called, and this arises from the very greatness of the truth.
My mind sometimes sinks under its weight, is lost in its immensity; I scarcely dare believe that such a good is placed within my reach. When I think of myself, as existing through all future ages, as surviving this earth and that sky, as exempted from every imperfection and error of my present being, as clothed with an angel"s glory, as comprehending with my intellect and embracing in my affections, an extent of creation compared with which the earth is a point; when I think of myself as looking on the outward universe with an organ of vision that will reveal to me a beauty and harmony and order not now imagined, and as having an access to the minds of the wise and good, which will make them in a sense my own; when I think of myself as forming friendships with innumerable beings of rich and various intellect and of the n.o.blest virtue, as introduced to the society of heaven, as meeting there the great and excellent, of whom I have read in history, as joined with "the just made perfect" in an ever-enlarging ministry of benevolence, as conversing with Jesus Christ with the familiarity of friendship, and especially as having an immediate intercourse with G.o.d, such as the closest intimacies of earth dimly shadow forth;--when this thought of my future being comes to me, whilst I hope, I also fear; the blessedness seems too great; the consciousness of present weakness and unworthiness is almost too strong for hope. But when, in this frame of mind, I look round on the creation, and see there the marks of an omnipotent goodness, to which nothing is impossible, and from which every thing may be Loped; when I see around me the proofs of an Infinite Father, who must desire the perpetual progress of his intellectual offspring; when I look next at the human mind, and see what powers a few years have unfolded, and discern in it the capacity of everlasting improvement: and especially when I look at Jesus, the conqueror of death, the heir of immortality, who has gone as the forerunner of mankind into the mansions of light and purity, I can and do admit the almost overpowering thought of the everlasting life, growth, felicity, of the human soul.
From Remarks on the case of the Ship Creole.
=_26._= THE DUTY OF THE FREE STATES.
I have now finished my task. I have considered the Duties of the Free States in relation to Slavery, and to other subjects of great and immediate concern. In this discussion I have constantly spoken of Duties as more important than Interests; but these in the end will be found to agree. The energy by which men prosper is fortified by nothing so much as by the lofty spirit which scorns to prosper through abandonment of duty.
I have been called by the subjects here discussed to speak much of the evils of the times, and the dangers of the country; and in treating of these a writer is almost necessarily betrayed into what may seem a tone of despondence. His anxiety to save his country from crime or calamity, leads him to use unconsciously a language of alarm which may excite the apprehension of inevitable misery. But I would not infuse such fears. I do not sympathize with the desponding tone of the day. It may be that there are fearful woes in store for this people; but there are many promises of good to give spring to hope and effort; and it is not wise to open our eyes and ears to ill omens alone. It is to be lamented that men who boast of courage in other trials, should shrink so weakly from public difficulties and dangers, and should spend in unmanly reproaches, or complaints, the strength which they ought to give to their country"s safety. But this ought not to surprise us in the present case: for our lot, until of late, has been singularly prosperous, and great prosperity enfeebles men"s spirits, and prepares them to despond when it shall have pa.s.sed away. The country, we are told, is "ruined." What! the country ruined, when the ma.s.s of the population have hardly retrenched a luxury! We are indeed paying, and we ought to pay, the penalty of reckless extravagance, of wild and criminal speculation, of general abandonment to the pa.s.sion for sudden and enormous gains. But how are we ruined? Is the kind, nourishing earth about to become a cruel step-mother? Or is the teeming soil of this magnificent country sinking beneath our feet? Is the ocean dried up? Are our cities and villages, our schools and churches, in ruins? Are the stout muscles which have conquered sea and land, palsied? Are the earnings of past years dissipated, and the skill which gathered them forgotten? I open my eyes on this ruined country, and I see around me fields fresh with verdure, and behold on all sides the intelligent countenance, the sinewy limb, the kindly look, the free and manly bearing, which indicate any thing but a fallen people. Undoubtedly we have much cause to humble ourselves for the vices which our recent prosperity warmed into being, or rather brought out from the depths of men"s souls. But in the reprobation which these vices awaken, have we no proof that the fountain of moral life in the nation"s heart is not exhausted. In the progress of temperance, of education, and of religious sensibility, in our land, have we no proof that there is among us an impulse towards improvement, which no temporary crime or calamity can overpower.
After all, there is a growing intelligence in this community; there is much domestic virtue, there is a deep working of Christianity; there is going on a struggle of higher truths with narrow traditions, and of a wider benevolence with social evils; there is a spirit of freedom, a recognition of the equal rights of men; there are profound impulses received from our history, from the virtues of our fathers, and especially from our revolutionary conflict; and there is an indomitable energy, which, after rearing an empire in the wilderness, is fresh for new achievements.
There is one Duty of the Free States of which I have not spoken; it is the duty of Faith in the intellectual and moral energies of the country, in its high destiny, and in the good Providence which has guided it through so many trials and perils to its present greatness. We indeed suffer much, and deserve to suffer more. Many dark pages are to be written in our history. But generous seed is still sown in this nation"s mind. n.o.ble impulses are working here. We are called to be witnesses to the world, of a freer, more equal, more humane, more enlightened social existence, than has yet been known. May G.o.d raise us to a more thorough comprehension of our work! May he give us faith in the good which we are summoned to achieve! May he strengthen us to build up a prosperity not tainted by slavery, selfishness, or any wrong; but pure, innocent, righteous, and overflowing, through a just and generous intercourse, on all the nations of the earth!