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Let us therefore glory wisely as unto Jehovah for the works that he did in the days of our fathers.

Thanksgiving is nigh upon us, and the following discourse was delivered on this day, November 24th, in the year 1853, by the Rev. Robert Sunderland, pastor of the First Presbyterian Church in Washington, D.C. While this discourse is interesting on many levels, it is at times flowery and it is perhaps too patriotic for the taste of many today. Yet Rev. Sunderland is also often insightful, even prescient. If nothing else, his discourse presents us with a reminder to first be thankful for all that we enjoy as citizens of this nation, and then to pray for all that are in authority:—

I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
For this is good and acceptable in the sight of God our Saviour;
(1 Timothy 2:1-3)

[Please note that Sunderland’s occasional use of the term “Republican” is not in reference to the political party (which began in 1854), but rather he uses the term to refer to advocates of the constitutional republic set forth in the U.S. Constitution.]

The Memories of the Metropolis: A Discourse delivered on Thanksgiving Day, November 24, 1853, in The First Presbyterian Church. By Rev. Byron Sunderland, the Pastor. Washington: Wm. M. Morrison & Co., 1853.

Note: The following Discourse was delivered on the occasion of Thanksgiving, November 24th, 1853, observed, in accordance with the recommendation of the Mayor of the City of Washington, as a day of public worship and thanksgiving to Almighty God…

DISCOURSE.

2d Kings 2:19; Psalm 44:1; and Psalm 78:4.

And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth.” “We have heard with our ears, O God, our fathers have told us, what work thou didst in their days in the times of old.” “We will not hide them from their children, showing to the generation to come the praises of the Lord, and his strength, and his wonderful works that he hath done.”

Love of God, love of country, and love of home, are the deepest and purest sentiments to which humanity is competent. They promote both philanthropy and gratitude. They kindle the present by recollections of the past, and by the hopes of the future. They are the soul of that wild, eternal Psalm, whose theme is Providence, repeated from sire to son in endless generations,

I need scarcely remind you that on this day of public thanksgiving to Jehovah, in accordance with the recommendations of both civil and ecclesiastical authority, and in observance of a custom now almost universal throughout the Confederacy, it is our privilege as Americans, and especially as inhabitants of the Federal City, to bring into the sanctuary, and to lay on the altars of Religion, our public and solemn thanks. The joy and the grandeur of this moment fill me with emotions which no language can express. I see a nation of my countrymen covered with unspeakable glory bending reverently before Almighty God in devout and grateful recognition of his parental solicitude. It is enough, my brethren. It is the greatest of sublimities I shall ever witness beneath the sun! To say all which the vision of this day stimulates, demands a stouter frame and a more burning utterance than belong to my poor nature, It is only a few feeble strains of the great Epic of my country., here and there a faint snatch of her song of wonder now rolling from the tuneful harp of Providence as it is swept by the hand of the Almighty, that we can pretend to rehearse before you—a few things that the fathers have told us of the work that was done in their days, that they may not be hidden from the children, and that the name and the praise of the Lord of Hosts may never be forgotten !

We have, therefore, in the spirit of the text, selected as a theme for the present occasion,

“THE MEMORIES OF THE METROPOLIS.”

or those recollections of the City of Washington, which, in its rise and progress, not only illustrate the patronage of the Supreme Ruler of the Universe, but also, from their inherent beauty and thrilling power, serve to link ourselves in a romantic interest with those who went before, and those who shall come after us ; nay more, the remembrance of our beginning must prevail to heighten not only the fervor of our patriotism, but also the motives of our devout thanksgiving to the King of kings, when recited in contrast with the vicissitudes of an earlier history. The sun of our glory has just opened his portals, while the day of many an ancient capital has already gone out in darkness. To take a single example: It seems, from the allusion of the text, that so long ago as the times of the prophet Elisha, there stood a city in the East, the cradle of the human race, whence rose the nations of the earth. It was the far-famed Jericho, which, once blasted by the curse of Joshua, lay desolate for centuries. At length, rebuilt and reared among the hills, as ours to-day, it continued for ages the seat of learning and of laws, the resort of priests and prophets, and the ornament of Israel, But the Roman besom at length swept over it, the times were changed, and now it is but a wretched village of about fifty habitations!

The old town, once trodden by the feet of patriarchs and apostles, has sunken, into a heap of ruins. From the regions which once its towers illumined, the power and greatness of human life have been transferred. We have only to change the scene, and come round half the globe to where we stand to-day, and one might think that Arethusa’s fount, which whilom [at one time] flowed under the sea and burst up in the Sicilian Isle, had again appeared to lave the feet of this Queen of the Western Empire, and to make her glorious with the symbols of our national distinction. The course of human events has planted here the proudest pillar of government which the sun now shines upon. It is at length discovered how the Builder of the World, for a generation yet unborn, reared up this glorious circumference of hills, and overhung the ardent firmament, and rolled together the streams of yonder river, and strung through the vales which his hand scooped out the silver threads of springs, and clothed the slopes with verdure, and fringed the landscape’s with patriarchal trees, and guarded in long solitude even the swamp and the marsh and the fen, whose surface of reeds and samphire shook nightly to the rustling winds, that it might be for a place of habitation when the time should come, and a theatre of stirring scenes in one of the grandest ages of human achievement, and for a centre of exploit to a rising people whose career was to be unparalleled in the annals of the world. It seems like a vision of the night. Not many hundred moons ago, the wild Indian erected his wigwam where now we hear the busy hum of marts, where now our dwellings and churches stand, and where to-day we are assembled to worship God. The feuds of the Powhatans and Monacans are ended; and where once the council-fire was kindled in sight of yonder hill, the red men have vanished like the withered leaves which the winds of autumn are scattering, and which the next spring-breath may never find. It is but yesterday that the amphictyon of savage life was broken up, and on the very site of its ruins the prouder dome of the pale face has been upreared. It is but yesterday that, with the Capitol and the Presidential mansion, the Federal city has sprung up and these present thousands were gathered together—but a day since the hive was set and the Metropolitan swarm came in!

And there are those in the assembly to-day, I doubt not, who are familiar with it all, for the story of the beginning is no Grecian myth. No cloudy fable rests upon our origin; for when the oldest of our citizens were but children and youth, the foundations of the Metropolis were laid. These thronging memories will come back to-day and fill up with living images the meagre outline of the retrospect, which we want both the time and the information more fully to exhibit.

Go back then, in fancy, over the last portion of the eighteenth century, Standing on yonder hill, now crested by the nation’s Capitol, call to mind the old patents and the lines of the first surveys which had been made a hundred years before, for Richard Pinner, and William Langworth, and Captain Troop, and Francis Pope, who, seeing that his name was Pope, thought it no robbery to be equal with the Pope, and appropriated to his estate and the stream that watered it, the august names of Rome and the Tiber. His prophecy, which lingered for a century around the hill, has been at length accomplished, and now the Capitoline overlooks us in more than Roman majesty. As you stand gazing in after years from the same position, there lie outstretched around the lands of succeeding proprietors, on the one hand declining to the river’s brink, and on the other expanding in copse and forest, in ravine and meadow-land, away to the circling hills. There is Duddington pasture; there is the house of Daniel Carroll; yonder of Notley Young; and yonder still of David Burns.  There are the uplands, and the orchards green, and the old burial-places of the dead. The lark springs up from the dewy corn, singing for joy away to the gates of heaven, and the plover whistles shrill at the nightfall in yonder sedge. In many a footpath, and by many a spring, the children wander plucking the wild fruit and startling a merry echo in the deep woods. Sportsmen and fishermen haunt the shoals of Anacostia, whose rude old wharves scarce break the morasses and the water-courses which crowd over the site of the present avenue of Pennsylvania, and end away in the northern slashes. All the home scenes of incipient English life lie spreading around, and there is yet no sign of the coming grandeur which is in part to supersede the unbroken picture of rural loveliness which beams from the hamlets of Hamburg and Carrollsburg, and bursts from distant Arlington, from the heights of Georgetown, from Prospect Hill, and from the silver sheen of waters playing far away in moonlight to the sea,

But we had our Elisha, on whom the mantle of all the prophets had descended. He had smitten the waters of the Revolution, and passed over in triumph. Long years before, he had from his rough canoe explored the course of the Potomac, surveying with proud and patriotic eye the future seat of Empire. You will call to mind the act of Congress of 1790, and all the legislation both of Maryland and Virginia through which the desire of Washington was finally accomplished. You will call to mind that day when he came, like the seer of old, to perfect the titles and to prepare for the foundations ; and the men of Georgetown, like those of Jericho, said unto him, “Behold, I pray thee, the situation of the city is pleasant, as my lord seeth.” You will call to mind the negotiations of those terms and the names of the men who ceded to the Government the territory of the District of Columbia. You will call to mind the 15th day of April, 1791, when the corner-stone of the District was set up below Alexandria, and in the public concourse the minister of the cross pronounced the prayers of the infant nation; and how, soon after the other corner-stones were set, and the soil thus measured was consecrated thenceforth and forever to the cause of American greatness and to the religion of God.

Then followed a decade of years preliminary to the coming of Congress and the full establishment of the Government here in the year 1800. You may call to mind the men who, in the close of the last century, came to stake out the site of the city and from the wilderness yet unsubdued to cast the streets and avenues and the public squares, and to mark many a height and many a lawn for the reception of the sacred monuments. You have heard of Johnson, and Stewart, and Carroll, the commissioners of L’Enfant and Ellicott, the engineers; and of Hoban, Thornton, and Ballet, the architects. You have heard how they toiled till the plan of the city was completed, and the first great structures of our Republican Independence were about to be erected. You will call to mind the coming of Washington, in the month of September, 1793, to lay the corner-stone of the Capitol; the day of the procession, with life and drum, on a fallen tree across the Tiber, and up the narrow footway, amid the oaks and under-wood, to the memorable spot. You will remember, who saw that sight, the majestic form and the reverend countenance of the Old Hero as he lifted up his voice and spake to you. You will remember—for such a memory can never fade—how he passed away amid the solemn grandeur of the hour, and ever after from the heights of Vernon turned his anxious yet exultant gaze towards the Metropolis, till he fell asleep ; and now, where “the Father of his Country’’ reposes, the nations make their foremost pilgrimage.

The seed was sown, and the scions of the city were putting forth. The old roads gave place to new-made streets; the evening lights grew thicker; the marshes waxed small and thin; the bloom of civilization was gathering, on the young flower just bursting from the shadows of the wilderness. The times of Adams and Jefferson succeeded; three thousand souls already made up the population of the place. The Congress came, and the act of incorporation followed in 1802. The municipal functions went into operation and the Metropolis, now chartered in the sacred name of Washington, was fairly launched on her pathway of renown to turn back never. The mayors came, of whom Robert Brent stood first in the succession, whose worthy followers, even until now, no doubt many of you can remember. The fathers of the city council came; the physicians and the lawyers and the judges came; the noble artists came; the men of invention and of genius came,—and scattered their imperishable works among us.

The old ferry-boat which once plied from this to Alexandria was succeeded by nobler vessels. The scanty stores of Stettinius and Sommerville were superseded by long, magnificent blocks, adorned and filled by all the heraldry of merchantmen. The straitened inn of the stammering and eccentric Pitt could no longer accommodate the strangers; and there came in its stead, one after another, the spacious boarding-houses and the splendid hotels rising upon the avenues. The spirit of enterprise, fresh blown from the battle of freedom, was abroad on every breeze and inspiring every motion. You may remember the inscription on the sign of Peter Rodgers: “ Peter Rodgers, saddler, from the green fields of Erin and Tyranny to the green streets of Washington and Liberty. See Copenhagen—view the seas—’tis all blockade—’tis all a blaze! The seas shall be free! Yankee Doodle, keep it up.”

Droll as this language sounds to the ear, a sentiment of mighty import still swung in it before the door of the exiled Irishman. It bounded in the old men’s veins, and flashed on the ruddy cheeks of children. It was the price of blood; and the people of the country and the Metropolis felt that it must never perish.

On went the young city in wealth, in trade, in manufactures—but more than all, in public institutions, in monuments of elegance, and taste, and refinement; in foundations of charity, of science, of chivalry. The gentlemen of the Press came. The Ministers of the Cross came. The Presidents came. The Cabinets came. Congress succeeded Congress; and those Titan brothers, Clay, Calhoun, and Webster, long wrestled with antagonists in the forum of the Senate. Alas! they are no longer;—each lying in the dreamless sleep in his own place, far apart, as though a portion of our institutions, with them, had passed away.

And, indeed, it were long to tell of the great works done by herculean efforts, as the men multiplied and the town went on increasing.  It were long to tell of companies that pitched those tanks on yonder bottom-land at the beginning of the Mall, and made a fire-place whence all the lamps are lighted along the streets at night, turning even so much gas to good account—to tell of times when the steam-horse came, and neighed so loud that his shrill whinny startled the echoes on all the hills. It were long to tell how they caught also that wilder steed, which before had bounded free over all the continent of clouds unbridled, and tamed him down with juices in a cup and long, slim wires, and made him gentle as a fawn—the bearer of swift messages to all points.  It were long to tell how they planted the forges, and set up the machinery at the Navy Yard, as though Vulcan had indeed opened his workshop once more, that he might point for desolation the thunderbolts of Jove—how they reared the Observatory, to be for the light-house of the sky, where the genius of numbers out-rivals the imagination itself—how they have magnified the Departments of Government, where the machinery of the mighty Republic is silently but sublimely working off the burdens of empire. It were long to tell how they have received the tribute of the dying Smithson, and built a pile which, bearing his name, will perpetuate long the memory of his princely generosity—how they have garnished the pleasure-grounds and the public edifices with the immortal creations of such minds as Causici, Capellano, Persico, Greenough, Trumbull, and Mills. And how, at length, they have commenced to rear, so long deferred, that greatest pillar of American glory, the monument of the nation, where, in the Coliseum of our gathering greatness, shall be assembled the sculptured conclave of all our heroes around the form of Washington!

Ah! little now does the giddy maiden, whose tiny foot scarce touches the pavement over which she skips, flushed out in all the latest styles of fashion—and little does the dapper young gentleman, in his huge cravat and boots, fresh made of patent-leather, as he goes roistering from billiard-rooms and restaurants, wot [know] of the things here done by the consuming labor of hand and brain, where but a little ago the grey heron and the bittern hovered about the pools, and the fishermen spread their nets to dry in the noon-day sun. But thus the city’s life unfolded through all the times of transformation and of progress, with new difficulties daily overcome, and a real effort to make the future better than the past has been or than the present is; while in this advancement the woods were cleared, the ditches dug, the hills cut down, the banks erected, and time and sweat and money were poured out like water, till on the new arena no man can look without a just enthusiasm bearing him away delighted from this consecrated spot, and in the wrapt vision of all the sovereign States which circle round, causing him to exclaim in the language of the patriotic muse—

 “Lives there a man with soul so dead.
Who never to himself hath said.
This is my own, my native land.”

We have seen as best we might, in the brief time allowed us, the first fibres of that web which were gathered up from the forest land, from the pestilent marsh, and from the Indian trail—spun from the very moss that grew upon the trees, and strung by the pebbles that shone in the springs and by the edge of streams, as delicate at the beginning as the spider’s web. But our weavers came—the strong men, and hundreds of noble names we ought to name, but have no space; and each working in his way, they collected the filaments from the ruggedness of nature ; they of their diligence fixed the warp in the loom, and the great shuttle of Providence was given them, and they wove the texture which soon must other hands continue; thus weaving in common with our countrymen the ever-widening fabric of the Metropolis, spangled with diamonds, and furnishing, we hope, at some distant day the mighty turban of purple and gold that shall sit, in the future coronation of Humanity, on the brow of the American Republic, illumined by the triple stars of Science, Government, and Religion!  Such, my brethren, are some of the memories—would to heaven there were none other worse of this monumental city!—all themes of grateful reminiscence—making us thankful for what our fathers did, and thankful that on this day of thanksgiving we had their history to record and their memories to remember.

And now the web is wider and the woof thickens, and we have already become a force. Fifty thousand people, such as you are, cannot be together in any spot on earth, much less here, at the heart, without being a force—a fountain of influence, giving and  taking with every section of the nation, and every quarter of the world, still growing to a larger force, and ending, perhaps, never as a force!  It remains, therefore, under the hallowed impulses of these passing recollections, to address to you some practical considerations which may not be unaccordant with the spirit of this occasion. Indeed, from the prominence on which we stand, we would, if it were possible, summon around us every class of our fellow-citizens, and would urge upon them the sentiments of patriotism, philanthropy, and piety, which so many glorious recollections of our past are eminently adapted to inspire.

I.     I would appeal to the massive millions of the people, and say, Your birth-right, Americans, has cost too much to be squandered—it promises too much for the future to be neglected. Remember, therefore, to preserve the Republic as it is—destined only to a just progress and expansion. There are many motives for this; our Government is the asylum of the world. We have drawn our blood from the Huguenot, from the Norman, from the Saxon, and the Celt. Men of all religions and of all philosophies are here; the emigrant and the exile from all quarters of the globe. They are our fellow-citizens, nursing the same shaggy breast of our common mother, which, out of the wilds of nature, was free from the first to give sustenance to all. It has been a thing taken for granted here from the beginning by our fathers and by ourselves, and so I hope it may ever be, that personal freedom, and private judgment, and the rights of conscience, so far as each is competent to them in his condition, are things too sacred to every human being to be invaded with impunity. It was seen that life had no impulse without liberty, and liberty no safeguards but virtue and intelligence; wherefore, the arms of the country were ever open to whatsoever human brother chose to abide with us; so that we had Jews and Germans, Yankees and Indians, the sons of Ireland, the emigrants of France and Spain, and Many nations, and the children of Ham, We had all foreigners, as when Jerusalem was filled with the representatives of the Eastern World. And thus far we have been more happy and more prosperous under the working of those great institutions which our fathers left us than any people hitherto. Preserve the Republic, then, in the name of God and Humanity, as it is. There was at times a love of liberty in the nations of antiquity, but they had more to contend with than we. Between tyranny and licentiousness, they could not see what kind of government was best; their revolutions were quick, turbulent, and extreme. Only France, among the moderns, can present a parallel, and that is because she has no religion, and has had none for a thousand years. But the want of faith in God is not the only danger to free governments, though from the want of faith most other dangers spring.  If there be a danger to our own beloved country, it is in the levity and inconstancy which ruined, ages since, so many famous people. Deep meditation, stern contentment with fortune, and a hard, tough patience, is what this people must cultivate : these things, in this age of activity and effervescence, are likely to dwindle out of us. If we would not share the fate of the Greeks, we must not be as volatile as the Greeks; we must take care not to degenerate from the old stock of the men of the Revolution. It is possible for this people, instead of remaining like the granite of their mountains, to become rather like a bottle of hartshorn; and if so, we can expect but little firmness where so many winds are blowing; for the bottle will some cunning hand uncork, and away will fly the spirits,

But other nations had not our civil polity. They generally had but two parts, and no third to balance. The affairs of state were simply a bone of contention between the aristocracy and the mobocracy, the senate and the rabble. Now, all government must sway; authority will not stand still, So subtle and so mobile are the elements of humanity, that you might as well think to fix the waves of the ocean by petrifaction as to suppose that so great a matter as the government of states can be made to stand still. And why?  If a chair in which a man is to sit be supported on the shoulders of living creatures—millions of men, for example—would it not be thought a thing incredible, yea, against nature, for those men to hold that chair perfectly still?  Even so is the authority of human government. It will incline as the people incline—either to a centralization of power, or to a diffusion of power—either to despotism or anarchy. The wisdom of a polity is to make these movements and counter-movements check one another; and it was never so done as in our own country. We have a constitution which procures that, while the sea of the masses is lashed into tumult, the chair of state remains untilted. We live under laws, both national, state, and municipal, most singularly constructed to avert the excess or the abuse of political power. The genius of our polity seems almost to have been inspired. Oh, then, by all that is sacred, let us preserve as it is! May the Almighty save us from doing anything to darken a prospect which—not all brightness, to be sure, nor yet all clouds—is growing and will grow into the glister of a perfect day, if not overcast by the ambition of the few and the fanaticism of the many!

Again, other nations have fallen through the spirit of arrogance. To their high notions of wisdom and prowess they blindly trusted. They had great land victories and great naval success; their treasuries overflowed. Prosperity reacted; their vigilance was gone, and they fell a prey to foreign foes, or the still more bitter retributions of intestine war. We, too, as a nation have had our similar success, which, of course, is like contagion in the land; and one town, tingling with the applause of triumphs by our common arms, sends the same thrill into another, till the continent trembles with the martial spirit which has kindled through the millions. It is a pitfall into which many states have plunged before us. A nation lusty with sinews and full of wealth, when so inflamed, is on the verge to lose freedom. The grosser passions are then stimulated, and abandonment to the crisis of the hour comes on apace. Happy are we, however, thus far in this country, that peaceful labor restrains this tendency to ruin. The mass of the people are heavy workers, and the whole domain of the Republic shakes with the vigor of humanity in its prime; and though floods of wealth are pouring in, and property is rising, and the acres just shorn of woods are more costly, still the national industry increases, and each man may earn his meal. All this tells up so much our happy condition as a people, for Freedom loves hardy children, It is a sign of her decay when, out of huge and magnificent palaces, there goes not every day a man to some thorough labor of life. Honest labor is no enemy to our happiness and elevation, and so I hope every man and woman who boasts these immunities may have it for as high an honor to be a sturdy worker. Work intensifies thought, and intense thought will save our country, under the guidance of God, from the evils of levity and arrogance, and wealth and conquest. Ah! then, Americans, do not only love liberty, but conceive also its true idea; study its conditions in man and in society; and, as the voice of your glorious future, by your own spirit, of patriotism, (which is none other than the equal love of your whole country, no single part excluded,) by the memories of our fathers, by the destiny of universal man—yea, and by the sanctions of our most holy religion, to cleave to the Constitution and to the Confederacy as it is; and so may God pity you as ever you depart from this substance of the nation’s life, or suffer the banner which it sports to trail! Oh! where shall men look for succor when those ensigns which wave beside the dome of the Capitol shall have ceased to symbolize the patriotism of the nation, or float no longer in mockery of a people that have lighted themselves to destruction!

II.    I call, therefore, upon the gentlemen of the Press to diffuse these sentiments, in every edition of book or journal, to the remotest dwelling. They are the life of those memories we have attempted to recall to you to-day. You hold in your hands the power to mould, in a very large degree, the opinions of our masses. We look with solicitude, not unmixed with pride and hope, as you move on in your stupendous mission. You wield a mighty weapon, and direct the most amazing force. The great Briareus of the printing art, scattering the sheets hourly like snow-flakes, is at your service to do your bidding; and the pulse of his giant heart, as it throws its diurnal circulation to every extremity, and falls along the tenderest nerve of every human interest, is giving tone and temper to the sum total of this instinctive and untiring people. You have the clue and the key, gentlemen, to their future destiny. Ah! do not miss the mark, and lead them wrong—like Polyphemus, strong but blind.

III.  I call, too, upon the gentlemen of the Bar, and all who, before the people, or on the bench, or in the halls of legislation, are gifted with the power of public speech. The memories of the Metropolis must especially invoke you: the very air seems to breathe around us here something of the power and elevation of eloquence devoted to the welfare of America, Gentlemen, the Jaws are in your hands, and yon are to conserve the purity of justice, and teach this great people its practice. You have it for a privilege to defend our Constitution—a document which as it has seemed to me to be almost inspired from heaven, as the only fitting and continual altar of the national sacrifice, and that alone on which the vestal fire will bum. This is the earnest lesson of jour calling. You have no need to become demagogues or hypocrites, no need for the chicanery and the scrambling of parties. If you do but speak right out the eternal principles of the early jurists and expounders of our Government, you will speak to the great heart of the people; and you know, if we have correctly stated the theory of our civil polity, there must be a spirit of loyalty to the organic life and law of the system, or the strength of the Government is paralyzed. Oh! gentlemen, you have a heavy and solemn work. May you have Solon’s wisdom, Cato’s integrity, and Tully’s silver tongue! And for the shades of the illustrious dead in whose presence we seem almost to stand, and for the dear sake of all those hallowed monuments, do not fail in any tittle of your great mission.

IV.  I would appeal to all the parents and guardians of our youth, to inculcate, at the earliest period of life, the sentiments of our fathers—let them not be hidden from the children—that they too may learn, and learning, venerate the things that were done among us in times of old. Let me entreat yon to educate the children. They shall have neither mental enjoyment nor social position, nor even the capability of self-government, without. It was one of the earliest principles, deep-rooted in our soil, that information and science are the bulwarks of liberty. Preserve the colleges, and seminaries, and the free common schools, as you would your hearth-stones and your homes. We can indeed do without Cambridge and Oxford, and the French and German universities, because our Republican institutions are simpler and more straightforward: they will make every town in the nation to be what Athens or what Sparta was—the Damasimborter—the “tamer of men.” That is our great glory more than all our material prosperities. Our business is to look after the essential interests of mind, and quarry, from these thousands of children (each child the jewel of his mother and precious as Cornelia’s were to her,) the future pillars of our country’s citizenship. Oh! let it be done, I beseech you! Let neither the struggle for bodily subsistence, nor the conflict of manifold opinions, nor the subtlety of civil or ecclesiastical encroachment, prevent us in this fundamental labor! Remember the boys and girls who will stand where we now stand in the next generation; for that day of responsibility and action they need a thorough knowledge and discipline. Whatever else you do, give such men and women to the next age. They will be castle-gates more formidable than the great Hexapylum! The tendency of these times is to the surface, to volubility and froth, and great swelling words of vanity. Sink down into the youthful mind so many fathoms deep the solid learning of a wise education, and then when the lighthouse rises there in coming times, no billow can break up the foundations, no cloud obscure the clear beam which shines thence a wav over the sea of human commotion.

V.    And lastly, I would call on the Ministers of Religion—those men whose life it is to show the way to heaven by the avenue of the Cross. It belongs to the American people to cherish the Christian faith of our fathers, and to hold fast by the principles of the Bible in toleration and charity. It belongs to the American ministry to keep the pure flame burning in the great heart of the nation by the hopes of a Christian immortality. Deep faith in God and eternity was the foundation strength of the men of the Revolution. No flippant skepticism disgraced them—no scandal of infidelity blighted the character of their great works. They were made of a sterner stuff and of a nobler mould ; they had many creeds, it is true, but the vinculum of all was in their unqualified and unwavering trust in Jehovah, and in the constant recognition of his Providence; and thus they have shown to the generation to come the praises of the Lord, and His strength, and His wondrous works that He hath done! The nation was founded in their prayers and tears, baptized by their blood, and devoted to the Almighty by their sublime and invincible faith; the very corner-stones of the Metropolis were planted in crying and supplication to the Supreme Ruler of the Universe. The nations that had not this religion have perished. Our catastrophe will never come if we abide by its principles. Now, therefore, by all the motives that can most stir the blood and the spirit of Republicans, by the deep and solemn life of religion itself, by the mysteries of death, and the morning of the millennium, when all that is truly heroic in the history of man will be clothed with a new and another immortality, do I invoke the ministrations of the Pulpit, to imbue this ever-growing people with the spirit of that unseen but eternal power the sound of whose going is like the rush of armies—that spiritual, mighty wind, filling every heart and every house of habitation—that gift of prophetic devotion which drives men perpetually to the worship of the Deity—that new creation which passes over the millions, and they come forth, in a resurrection of beauty and of glory, at the voice of the Almighty.

And now, in conclusion, I call upon you, one and all, to pay thanksgiving for all the memories which cluster about us in the Providence of God, and which kindle to-day so many fires of gladness through all our borders, and stimulate so many hopes of the coming future. Let us thank the Bountiful Giver of our lineage and our estate, and from this day take new courage and go forward. Let us therefore glory wisely as unto Jehovah for the works that he did in the days of our fathers in the times of old, Let us glory in this growing greatness of the Republic, and in the seat and temple of Americas empire, towards which the eyes and prayers of all the sovereign tribes are this day doubtless turned. Let us glory in the men who here first made the timbers crackle before the axe and flame, and in the impulse of freedom and of faith which we ever had from them, Alas! how many of them are sleeping to-day in the places of sepulture hallowed by their fame; and the few that were of them, and still linger as if to watch the country’s and the city’s rising grandeur, will soon go to carry some better tidings of nobler things still done—that meeting, if such spirits ever meet beyond the returnless bourn, it may be to say, “The city hath a pleasant sight and glorious hopes for the future, and our sons are there full of our blood and courage; and the great web of our national story will they weave on, till, coming to join us here, they leave it to their sons to weave it still!”—a web of august memories as lasting as that rising and, we trust, imperishable monument, to which, in recognition of the gift of God in our great Washington, we ask you to-day, before retiring to the scenes of your family festivities, to pay the votive offerings of so free and so proud Americans!

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Learning to Wait Upon the Lord.

The Rev. Jacob Jones Janeway [1774-1858] was an early Philadelphia pastor who served initially as an associate alongside the Rev. Ashbel Green. Rev. Janeway was also a close friend and supporter of the early Princeton Seminary faculty.

In October of 1829, Dr. Green decided to accept a call to serve as president of Princeton College, and the people in his Philadelphia congregation, out of respect to his views of duty, made no opposition. Along with this pastoral bond, a union of the colleagues of thirteen years was to be dissolved. Never had there been variance, but always peace, friendship, and harmony. The junior pastor invoked God’s blessing upon his departing friend, and thus it was that Rev. Janeway wrote in his diary:—

October 25, Sabbath.

J.J. Janeway“This day I stood before my people as their sole pastor. Last Tuesday, Dr. Green was dismissed from his charge. Thus a connection which has subsisted between him and me for almost fourteen years has been dissolved. My burden is great, my station very responsible. I feel its importance and my own insufficiency. I am meditating on the promises, and endeavour to trust in God for all needed aid. He hath said, ‘Lo, I am with you always! My grace is sufficient for you. I will never leave nor forsake you!’ Precious promises ! May my faith be strong! What may be the Lord’s will, I know not. I am praying to know it. Sometimes I think of retiring from this place, in the expectation of becoming more useful by having more time for study. The Lord direct me and preserve me from error. When I touched on the dissolution of our connection, my soul felt, and my voice faltered. I have loved my colleague, and he has loved me. May our friendship be perpetual!”

A separation of the two churches was under discussion. As the one in the Northern Liberties had increased, and was now able to sustain the gospel, Dr. Janeway was in favour of the movement. It drew from the people in the new church, expressions of the most ardent attachment, and they urged as their chief objection, their unwillingness to leave his pastoral care. The Presbytery confirmed the separation, and dissolved the pastoral relation. Dr. Janeway was appointed to organize the First Presbyterian church in the Northern Liberties. Fourteen years and more had he served them, and he was honoured of God in building up the church, by increase in the number of their worshippers, and in bringing souls into his kingdom. When he announced to them that he was no longer their pastor, a great sensation was produced, and in the afternoon he laboured to show that the new arrangements were for their good; and finally, to soothe their feelings, it was required by them, that he should continue to preach with them, in exchange with the minister whom they might call. Deeply gratifying to his feelings was the affection manifested, and long was his memory precious among those who heard the gospel from his lips.

” God has given me,” he writes about this time, ” a very conspicuous station. But my ambition is to have a people that love me, and if it were the pleasure of God, I think I could without reluctance, retire from my present charge to one in the country. What avails being known, except deriving from it opportunity for doing good? May I be humble, active, diligent, successful, useful.” So much was his mind exercised on the subject, that after much prayer, it seemed to him to be his duty to resign his charge, though he decided to wait until the ensuing spring. As far as he could see, his mind decided, for reasons which satisfied him then, to seek a place more retired, and where he hoped to live in the hearts of a rural population. He did not fail to confer with his venerable preceptor, and lay his heart bare. In reply, he received the following letter [from Dr. Green], which, for its excellent spirit and Christian friendship, and as exhibiting a specimen of that excellent and holy man, we insert:—

” With much attention and tender concern I have read your last esteemed letter. I enter fully into your meaning, and I think I know your feelings and views. They are, I hope, correct and proper. The desire you cherish may be well founded; and as such, it will meet with the Divine approbation. But let me remind you, that it is usual with the Lord in His divine providence, to make His children wait for the accomplishment, even of those designs which He Himself has excited. In this way, they learn to live by faith, and exercise patience, which last is one of the most difficult to learn and practise, of all the Christian graces. Let what passes in your mind remain there undisclosed, at least for the present; what you impart to me is sacred and secret, but it will not be advisable as yet, to intimate any fixed design of this kind to your people, because it might alienate your best friends, and until the Lord opens another door it would expose you to very unpleasant consequences. Wait for the Lord and upon the Lord in his time, which is always the best. He will help and provide for you, and perhaps sooner than you may anticipate. In the meantime be not discouraged nor uneasy; read the 37th Psalm, exercise trust and confidence in your covenant Lord—all will be well. But remember, a good place is better than a bad change; but, if a change for the better can be effected, it will be a matter of praise and gratitude. It is sufficiently known among your faithful friends, that you contemplate, if practicable, a removal; they will be mindful of you, and do all they can to meet your wishes.”

[excerpt from The Life of Dr. J. J. Janeway, D.D., pp. 185-186.]

Words to Live By:
A pastor once counseled another, “If you don’t know what you should do, stay where you are until you do. I am convinced that God has important work where you are; see it and enter into it zealously until God clearly shows you the next move.”
The heart of man plans his way, but the LORD establishes his steps.” (Proverbs 16:9).

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It was on this day, September 15, in 1748, that a petition was brought before the Presbytery of Boston, seek to organize a church in Newburyport, Massachusetts, “after the manner of the Kirk of Scotland,” meaning, in other words, a Presbyterian church. One hundred years later, the Rev. Jonathan F. Stearns brought an historical discourse in connection with the centennial anniversary of the First Presbyterian church of Newburyport. The first portion of his discourse forms a convenient overview, in broad strokes, of what has been termed the First Great Awakening. I hope you will find this useful.


DISCOURSE.

Psalm 78:2-7

I will utter dark sayings of old, which we have heard and known and our fathers have told us; we will not hide them from their children, showing to the generation to come the praises of the Lord and His strength and the wonderful works that He hath done; for He established a testimony in Jacob and appointed a law in Israel, which He commanded our fathers, that they should make them known to their children; that the generation to come might know them, even the children which should be born, who should arise and declare them to their children; that they might set their hope in God, and not forget the works of God, but keep His commandments.”

The passage of Scripture just recited, no less than the present occasion, invites us to review and remember, that we may transmit to those who come after us, the history of God’s goodness to us as a people.

The planting of a Church and the gathering of a religious society, are among the most important events in the history of any community. What influences for good or for evil, will be shed abroad from the fruit and leaves of that tree! If a true Church, established upon true principles, maintaining the faith of the Lord Jesus, and built on Him, as its chief cornerstone, how salutary will be the effects of its existence. If a false or corrupt Church–a Church designed to inculcate false doctrine, or maintain the forms without the substance of the Gospel, how deplorable will be the consequences to multitudes! Such as the Churches are, in a given community, such, as a general rule, will be the character of the people at large.

The Church, whose first centennial anniversary we now celebrate, had its origin at a period of no common interest. The “Great Awakening,” which commenced about the year seventeen hundred and forty, is deservedly regarded as an era in the history of the Churches in New England. Then a change was begun in their character which is felt, far and wide, to this day,–a change which, we trust in God, will not cease to be admired and honored, till the dawning of the glory of the latter day shall dim, by its excess of brightness, all former communications of the light of heaven. As this Church was emphatically, and perhaps beyond almost any other in this region, the child of that remarkable impulse, it seems proper before proceeding to its own particular history, to take a hasty glance at the general features of the crisis at which it originated.

The first Churches of New England were established on the most strictly evangelical foundation. They believed and professed the great principles of the protestant reformation, with remarkable affection and strictness. Their corner-stone was the doctrine of justification by faith only, good works being the necessary fruits of faith, and thereby its evidence, but by no means the meritorious cause of salvation. They believed, as fully, in the necessity of a renovation of the sinner’s heart, by which its whole character and tendencies might be changed, the dominion of sin broken, the life of God in the soul enkindled, and the whole spiritual man created anew in God’s likeness. This change, ordinarily, not without means, but at the same time so employing these, as to impart to them no share in the glory of the great result. True piety, in their estimation, was a product of regeneration, and consisted, not in any outward performances, nor even in the most blameless outward morality, but in that inward conformity of the heart to God, that love to Him and communion with Him, of which outward goodness is but the necessary manifestation. Under the influence of these doctrines, preached earnestly by such men as Shepard, and Cotton, and Norton, and Mitchell, and Hooker, and Stone, “the word of God grew and multiplied;” and the preachers, themselves, full of the spirit of their divine message, could rejoice that they seldom preached, without some visibly good effect upon the hearts and consciences of their hearers, and without finding some, who had before been careless, beginning to inquire, “What shall I do to be saved?”

But this happy and very promising commencement was not destined to perpetuate its influence. The spirituality of the Churches began at an early day visibly to decline, and when the first century closed, there was great occasion, as the eye of Christian love looked abroad over the land, to exclaim, “How has the gold become dim and the most fine gold changed.” First, there was manifested a great decline of spiritual vitality. Religion became more a matter of profession, and form, and less an experience of the heart. Then the boundaries between the Church and the world became less distinct. Multitudes became members of the Church, who gave no evidence that they were truly regenerate. Church discipline was neglected. Immorality invaded the sacred enclosure. The preaching became less discriminating and pungent. The doctrines of the ancient faith, long neglected, and reduced in the minds of the people to a dead letter, were fast gliding away from the popular creed, and were on the eve of being displaced for another system.

Such was the condition of a large portion of the Churches of New England, when the great change to which I have alluded broke upon them in its power. Already had the morning star shone forth, in the great revival at Northampton, five years previous, under the faithful preaching of the old doctrines by the celebrated Jonathan Edwards. [*It is a fact worthy of special attention, that the same doctrine of justification by faith only, which in the hands of Luther was the life and soul of the Protestant Reformation, was, in the hands of Edwards, the means of imparting the first impulse to that great awakening, which revived to new life the decayed and slumbering Churches of this Country.] But the whole horizon began now to be illuminated. The whole land soon glowed beneath the brightness of the risen sun. Under the preaching of such men as Whitefield and Tennent, men evidently raised up to perform a special work, the impulse spread like electric flame. It stirred to its inmost depths the compact population of the larger commercial towns. It penetrated the interior villages. Churches which had long since “settled upon their lees” now began to feel within them a strange fermentation. Old respectability, proud of its decent forms, began to find the sceptre of its influence loosening in its grasp, and the legitimacy of its long dominion boldly questioned, by a race, professing to have been just now turned from darkness unto marvellous light.

The effect of this new impulse fell, as might have been expected, most heavily on the pastors of the churches. Secure of their support by the aid of the civil law, pledging all the real and personal estate, within certain geographical limits, for the fulfillment of their pecuniary contracts; and ministering to a people, not desirous of great pastoral fidelity, to the disturbance of their slumbering consciences, a large part of them had settled down into a dull routine of Sabbath day performances, and were spending their week day hours, when not employed in the preparation of their hasty discourses, in the improvement of their parsonage lands, the indulgence of their literary tastes, or in friendly correspondence and social intercourse with each other, and with those distinguished men in civil life who courted their society and respected their respectability, or sought to avail themselves, for their own purposes, of their unbounded influence. Many of the ministers of that day, it is supposed, were men who had never experienced, in their own hearts, the power of the faith which they professed to teach. Many had become very sceptical in regard to its fundamental doctrines. And even those who were at heart faithful men, and desired sincerely the spiritual welfare of their flocks, infected to a great extent with the surrounding atmosphere, had become over cautious, in regard to every thing like excitement in religion, and, to avoid offence, dwelt chiefly on those vague generalities, which at best play round the head but come not near the heart.

Upon a clergy so secure and slumberous, the great awakening burst forth like the shock of an earthquake. Some aroused themselves, like the five wiser virgins when the bridegroom came, and made haste to welcome the wonderful guest. Some at first acted the prudent part of bending to the storm, thinking to let it pass over them unresisted, and blow by. Others, really friendly to whatever was good and genuine in the work of grace, were yet alarmed by the evils which attended it, and, perhaps too much influenced by the opinion of some whom they deemed wise and judicious, run well for a little season and then were hindered.

It was not long, however, before the party lines among the pastors of the Churches became quite prominent. When the famous Whitefield first came to Boston, all the clergy there, and in the neighboring towns, with scarce an exception, welcomed him with open arms. A few years passed, and a considerable party among them had taken an entirely different view of his character and influence. His faults were magnified, his good depreciated. Pulpits were shut against him, and pamphlets warned the public to beware of his fanatical influence.

But it is not easy to stop an earthquake when it has commenced its motion, nor to stay the progress of a hurricane by the rebuke of human authority. The popular mind had been aroused, and the excitement could be quelled only by the voice of truth. Unfortunately for those who would restore the calm, truth was mainly on the side of their opponents. The people saw that the new doctrines, were, after all, only those which the fathers of New England taught, which were acknowledged in the confessions of faith of their own Churches, and in which, in childhood, they themselves had been instructed from the Assembly’s Catechism. They saw, too, that the effects produced by them, were, in the main, the legitimate results of those principles. And why then should the respected pastors of the churches wish to oppose the preaching of those doctrines, and the production of those effects?

The result was such as might have easily been anticipated. The coldness, which so many Christian ministers exhibited amidst the general fervor, led many to doubt the reality of their own conversion, and the sincerity of their professed attachment to the ancient faith; and what was doubtless true of many, soon began to be asserted boldly of the whole. The cord that bound the religious community together was now broken. The old decencies were despised as sheer hypocrisy. The influence of the pastors was no longer heeded, because the people had lost confidence in their sincere attachment to the cause of piety. Men of more zeal than knowledge now became, in many instances, the leaders of public opinion, and in the anarchy which must necessarily have ensued, all sorts of wild fire, mingling with the flame of newly kindled piety, burned unchecked till it became uncontrollable.

[The evils likely to result from the encouragement of ignorant laymen and youth destitute of all proper experience, to usurp the functions of the Christian ministry, were early foreseen and predicted by some of the most eminent promoters of the revival. But they had greater evils of an opposite character to contend with, and this fact neutralized, in a great degree, the influence of their admonitions. It is well known to all who are familiar with those times, that a prominent subject of controversy was the necessity of an educated ministry. The revival party insisted that grace in the hearts is of more importance than learning in the head; and their opposers, on the other hand, so magnified the importance of human learning, as to cast into the shade that of personal piety. Both were partly right and partly wrong. It must be said, however, in favor of those who seemed to despise education in their zeal for personal religion, that, of the two, they were contending for by far the more important point. It was the point likewise which, for a considerable time previous, had been most neglected. Had all the educated ministers of the community possessed the spirit of Colman, and Edwards, and Sewall, and Prince, no outcry would have been made, we may be sure, against human learning in the ministry–certainly no disposition would have been manifested to undervalue it, as an important collateral qualification. But the great dearth of such men at that important crisis, and on the other hand the violent opposition which the revival encountered from some, eminent for their intellectual attainments, produced, in many hasty minds, the impression, that great learning is unfavorable to ardent piety. Hence their confidence was transferred to another class, and the unskilfulness of their guides often led them lamentably astray.]

Far be it from me to approve the disorders and irregularities which attended that wonderful excitement. There was unquestionably much everywhere which the serious Christian must and ought to deplore. But what is the chaff to the wheat? The legitimate leaders in the sacramental host of God’s elect had declined their trust. The battle was for the inheritance, transmitted from the worthiest of fathers,–the inheritance of puritan faith, dearest of all others to the genuine New Englander. It was not so much a revolution, as a restoration, that they were now to contend for, not a conquest, but a recovery, of what had been insidiously stolen away, in an hour of forgetfulness. And should the people hesitate? In the absence of their regular leaders, they must lead themselves. In all their ignorance, they must march on, with such a degree of regularity as mere soldiers of the rank and file were able to secure. Who can wonder that there was little discipline among them? Who can wonder that the lawless mingled in their ranks, and obtained at times a temporary ascendancy? Who can wonder that the best disposed among them were chargeable with many things, which their posterity must censure, and which they themselves, when they had time for calm review, had occasion to deplore?

The prevailing spirit of that movement, was, we may not doubt, that of living Christianity. There was, truly, as those engaged in it believed, a glorious work of divine grace upon the hearts of individuals, and a glorious reformation accomplished in the Church at large. Great principles, long withdrawn from notice, and almost sunk into oblivion, were restored to their ancient supremacy. The faith, practice and experience of the puritans was revived. Religion flourished again. And as for the disorders, which unhappily attended its resuscitation, these were soon made to disappear before the power of intelligent and sober piety.

Words to Live By:
As the Rev. Bill Iverson is fond of saying, “God has no grandchildren.” By that he means that the work of evangelism must be done afresh in every generation. The Church can never afford to rest or to grow complacent. May we rise to the work that the Lord has given us to do; may the Lord of the harvest send out laborers into His harvest; and may we faithfully proclaim the saving Gospel of salvation in Jesus Christ alone.

To read the whole of A Historical Discourse commemorative of the Organization of the First Presbyterian Church, in Newburyport, delivered at the first Centennial celebration, January 7, 1846, click here.

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LarnedSylvester02On August 27th, 1820, the Rev. Sylvester Larned appeared for the last time before the congregation of the First Presbyterian Church of New Orleans. He had remained in the city during the summer’s “sickly season.” Death from fever was everywhere, and Rev. Larned has spent those weeks and months ministering to the city’s poor who could not afford to flee the city. It was in that context that “The whole of his discourse was solemn, and he himself was unusually affected by the considerations he presented to his hearers; and as he concluded, he wept.”

To me to live is Christ; and to die is gain.’ — Philippians 1:21.

“To a sentiment like this, my hearers, what can we conceive superior in dignity of thought, or loftiness of feeling? How majestic does he appear who can look with so triumphant an emotion upon the grave,and that too, not in the sternness of philosophy, nor the torpor of fatalism, but simply in the meek and confiding hope of salvation in Jesus Christ! In the present case, also, there are some facts which render the spectacle still more illustrious. When St. Paul uttered the language of our text, he was a prisoner at Rome. The terrible Nero had hunted long and eagerly for the aged saint, till at last the apostle was seized and conducted to that imperial monster, who had so often feasted on the blood and tears of the Church. Here it was that the godly old man—chained to a soldier, to prevent his escape, uncertain what day might prove his last, and listening, at every sound, for the fearful tread of the executioner,—here it was, under circumstances which might have appalled the stoutest heart, that he exclaimed, more like a conquerer than a captive,

To me to live is Christ; and to die is gain.’

Now what, my hearers, is life? It comprises, you well know, two leading ideas—activity and enjoyment. Every man has some great object upon which his activities are more awake than upon any other. Wealth to one, Beauty to a second, Fame to a third, and so on; and, I trust, experimental religion to a few, calls forth that paramount solicitude and exertion which show most decisively in what direction the main current of the feelings is set. By this rule, if you look at the apostle Paul, you may find out, at a glance, the real spring of his movements. His whole efforts were bent to the single aim of promoting Christianity, not only abroad, but in his own bosom—not alone in the display of its external embellishments, but in the urgency of its work upon the affections and thoughts.

The same is true in regard to the idea of enjoyment. There is scarcely a man in a thousand who does not show to the eye of his acquaintances, and indeed to his own eye, if he be candid and impartial, the actual feelings by which he loves chiefly to be engrossed. The secret will come out. The votary of pleasure, of fashion, of gold, and, may I add, of the Saviour, are sure to betray the supremacy of their attachment to their separate objects of pursuit.

By this rule, too, St. Paul appears in a character the most unequivocal. His enjoyments were in Christ. All his views of happiness appear to have centered on the one absorbing principle of union with Him, ‘in whom,’ to use his own words, ‘tho’ now we see Him not, yet believing, we rejoice with joy unspeakable and full of glory.’ Well then did the great apostle of the Gentiles say, that ‘To him to live was Christ.’ But, my brethren, does not his language convey a sentiment of conviction and reproof to you? Could you adopt it, and assert that the Lord Jesus constitutes the primary object of your lives, either by making you supremely active in His service, or by making you supremely happy in His promises?

These are inquiries which lie, depend upon it, at the very basis of personal religion. Easy as it may be to carry about us the semblance of a hope for eternity, the Bible declares that God looketh at the life, not simply in its visible conformities and observances, but in the entireness of its dedication to Jesus Christ. But the venerable Paul goes on to say, that ‘to him to die was gain.‘ How is this? How should a poor frail mortal, who had known only one world, feel a confidence so strong in approaching the untried scenes of another? The reason, my hearers, plainly was, that he had an interest in the Saviour’s blood.

This inspired his triumph, and having this, Death, was to him, as it is to every believer, a subject of thanksgiving and praise. It released him from all his sorrows; and many a one have the children of God in walking through this vale of tears. The hand of God’s bereavement, or the reverses of His Providence, break in upon their happiness so often, that, ‘if , in this life only, they had hope in Christ, they were, of all men, most miserable.’

And besides, in entering the grave, the Christian leaves his sins behind him; and I know of no one consideration more glorious or more animating to a renovated heart. Certain it is, that by just how much we are assimilated to the Redeemer, by just so much will the bare danger of violating his commandments, or incurring his displeasure, be to us a source of the most lively uneasiness and anxiety.

And then, more than every thing else, the hour of death, however shrouded for the time in gloom, ushers the experimental believer into a better and a brighter world. To him it is that God has promised ‘an inheritance incorruptible and undefiled, and that fadeth not away.’ The very moment life is gone, the certainty of Heaven comes home to him; and thus it happens that every one, rich or poor, bond or free, who can truly say, with the apostle, that ‘to him to live is Christ’, may say also with the same assurance, that ‘to die is gain.’

And here, my brethren, let me again inquire, if the sentiment of our text do not tacitly imply a reproach—or an expostulation to yourselves? In what sense is it that death, to you, would be ‘gain’?—Death, which will stop you short in your pursuits, and lay you motionless and cold, beneath the lids of the coffin—death, which will put forever beyond your reach the offers of mercy—which will cut short the busy activities of the world, and dismiss you at once to the tribunal bar of the Omnipotent God. Justly indeed might St. Paul contemplate these things with joy; for he was prepared to put off his clayey tabernacle. But, to us, the question comes most impressively up, whether we have any evangelical and well-grounded reason to believe that Christ has been formed in us the hope of glory?

“Now, my hearers, in looking at the subject which has been briefly examined, I cannot repress a remark, adapted, I think, to the serious reality of our present circumstances. It is this: At all times a becoming preparation for eternity presents itself to us as a most desirable attainment—but now more than ever, for the simple reason that now the distance between time and eternity seems to be most solemnly short. You can all attest how suddenly a few weeks past have hurried some of our fellow-beings from health to the tomb. Do not, however, mistake my meaning,—do not think I say this with a design to alarm. By no means. Your own good sense will teach you, that at a moment like the present, composure and tranquility, even without religion, ought carefully to be sought. But what I say is, have an interest in Jesus Christ. Then death will have no terrors, and the grave no victory.

Brethren, my heart’s desire and prayer to God for you is, that you may be saved. Why will you put off the business of your immortal souls? Why will you rush forward with the infatuation of madness and the rashness of despair, when the arms of a compassionate Saviour are thrown open to welcome you with all your sins and all your fears? I entreat, and God grant you may remember the appeal—I entreat you to be up and doing—to work while it is called today, because the night cometh,—and how soon or suddenly we know not,—wherein no man can work.”

———

By the exertions of this Sabbath he appeared to be much overcome, but complained of no indisposition until early the next morning, when he was seized with fever, which no medical skill or appliances could subdue; and on Thursday evening, the 31st of August, the very day on which he completed his twenty-fourth year, he resigned, in the full confidence of a blessed immortality, his soul to God.

To read more of the life of the Rev. Sylvester Larned, along with a small collection of his sermons, click here:
Life and Eloquence of the Rev. Sylvester Larned; first pastor of the First Presbyterian church in New Orleans, by Ralph Randolph Gurley (1844).

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Standing Against Conformity to the World

FRANCIS HERRON:
Born, in Franklin County, Pennsylvania, June 28, 1774.
Graduated, at Dickinson College, Carlisle, Pennsylvania, May 5, 1794.
LIcensed to Preach, by the Presbytery of Carlisle, Pennsylvania, October 4, 1797.
Ordained to the ministry and Installed as Pastor of the Presbyterian Church at Rocky Spring, Franklin County, PA, April 9, 1809.
Removed to Pittsburgh, and Settled as Pastor of the First Presbyterian Church, May, 1811.
Resigned his Pastoral Charge, December 1850.
Died, December 6, 1860.

So in short compass the life of a venerable Presbyterian divine, as it is summarized at the head of a slim volume issued in his memory. Rev. Herron’s life, it was said, was “a life of more than usual historic importance.”

herronFrancis_portrait1862Francis Herron was born near Shippensburg, Cumberland county, Pennsylvania, on June 28, 1774. He belonged to that honored and honorable race, the Scotch-Irish, memorable in the history of the world, but especially in our country, for a thorough devotion to evangelical truth and constitutional liberty. The training of his early years bore rich fruit at a subsequent period of his life, making him so eminent among his brethren as an effective preacher and an orthodox divine.

Receiving the careful training indicative of his parents high regard for knowledge, he entered Dickinson College, Carlisle, PA, then under the care of that distinguished Presbyterian, Rev. Dr. Nesbitt. Here he completed his classical course, and graduated May 5, 1794. The prayers of his pious parents were answered by the influence of grace upon his heart, and he was led to study for the ministry of reconciliation. He studied Theology under Robert Cooper, D.D., his pastor, and was licensed by Carlisle Presbytery, October 4, 1797.

He entered upon his Lord’s service as a missionary, going out into the backwoods, as it was then called, passing through Pittsburgh, Pa., then a small village, and extending his tour as far west as Chillicothe, Ohio. Stopping for the night at a tavern at Six Mile Run, near Wilkinsburg, Pa., the people prevailed upon him to stay till the following Sabbath, which he did, and under the shade of an apple tree this young disciple broke the bread of life to the people.

His journey resumed the next day, and with a frontier settler for his guide, he pushed on to his destination through an almost unbroken wilderness, his course often guided by the “blazes” upon the trees. Two nights he encamped with the Indians, who were quite numerous near what is now the town of Marietta, Ohio.

On his return from Chillicothe, Ohio, he visited Pittsburgh. The keeper of the tavern where he lodged, proved to be an old acquaintance, and at his request, he consented to preach. Notice was sent, and in the evening a small congregation of about eighteen persons assembled. The house he preached in was a rude structure, built of logs, occupying the site of the present First Presbyterian church. And such was the primitive style of that day, that during the services the swallows, who had their nests in the eaves, flew among the congregation.

At this time the churches in that portion of our country were visited with a season of refreshing grace, and Mr. Herron entered into the revival with all the ardor of youth filled with hopefulness and zeal. He preached for Rev. Dr. John McMillan at the Chartiers church, during a revival season. He also preached at the Buffalo church, where his fervid eloquence made a deep impression and the people presented him a call, and strongly urged it upon his attention. He however concluded to return to the vicinity of his home, especially, as a call from Rocky Spring church was awaiting him. This call he accepted, and he was ordained and installed as pastor of that church, by Carlisle Presbytery, April 9, 1800.

Some ten years later, he was invited to occupy the pulpit of the First Presbyterian church, then vacant by the recent death of Rev. Robert Steele.

The people were charmed with his discourse, his ripening intellect modified by that refined spirituality, which was a prominent element in his ministrations, had a powerful effect upon his audience. They urged him to preach for them a second time, which he did, the result was a unanimous call was made out and presented to him in the usual manner.

The Presbytery of Carlisle dissolved the relation that existed between Rocky Spring church and Mr. Herron, and he was dismissed to Redstone Presbytery, April 3, 1811, and he was installed pastor of the First Presbyterian church, Pittsburgh, PA, the following June. In a few weeks he removed with his family to his new home, travelling in a large wagon, with his wife, children, and all his household goods.

Francis Herron, D.D.He joined Redstone Presbytery June 18, 1811. The importance of his new position was fully and truly felt, the commercial importance of Pittsburgh had given all kinds of business an impetus, and prosperity was advancing rapidly; but this outward show referred only to worldly affairs, the religious condition of the people was cold and almost lifeless. The church to which he was called was embarrassed with debt, and the piety of the people manifested a degree of conformity to the world, which nearly appalled the preacher’s heart. But the experience of his ten years pastorate was to him invaluable, and girding himself, he entered upon his duties with a true heart and an earnest purpose. His preaching was the simple exposition of the truth as it is in Jesus, pointed, clear, and unwavering, revealing the enormity of sin and pleading with the fidelity of one who loved their souls. This style of preaching was sustained by his efforts to establish the prayer-meeting, which, strange as it now appears, met with much opposition, even among professors of religion; but this young pastor knew the holy influence of communion with God, and that God favored a praying people, he therefore went forward, and, in connexion with Rev. Thomas Hunt, who was pastor of the Second church, they persisted, and though to avoid a collision with the people the meetings were not held in the church, a small room was used for that purpose, in which Mr. Hunt taught a day-school. The first meeting consisted of the two pastors, one man, and six women, and thus for eighteen months did this meeting continue without adding a single person to their number.

The chilling indifference of the people soon grew into downright hostility, and husbands and fathers prohibited their wives and daughters from attending, and, finally, when the continued efforts of these pious people could be no longer borne, they waited upon Mr. Herron and told him that it must be stopped, his reply was the turning point in the spiritual condition of that people. He said, “Gentlemen, these meetings will not stop, you are at liberty to do as you please; but I also have the liberty to worship God according to the dictates of my conscience, none daring to molest or make me afraid.” From that time a spirit of piety manifested itself among the members of the church, several gay and fashionable persons were hopefully converted, and an impression was made upon the whole community, at once hopeful and healthful.

Words to Live By:
Do not expect courage of conviction from men who have no convictions, from those who have no anchor in the Word of God. The Scriptures must be drilled down deep into our souls if we are to stand against temptations and testings. May God give us pastors who will set an example, who will faithfully stand against the assaults of the world, the flesh and the devil.

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