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Library 1994.TOLER ATION
a 23tscounse
DELIVERED IN ST. JOHN'S CHURCH, BROOKLYN,
ON
Thankigiving day* December 10, 1835.
Bt EVAN M. JOHNSON, Recto*.
PUBLISHED BY REVEST OF THB VESTRY.
NEW YORK:
Protestant episcopal press, print.
M DCCOXXXY,The Author of the following Discourse has no fear that the doctrines of the Reforma*
tion, as taught by the Church of which he is a minister, should be carefully examined. If
any persons desire to read for themselves, they are referred to the following works, in
which the grounds of the Reformation are defended in a dignified and manly manner:
Dr. Barrow on the “ Pope’s Supremacy.”
Bishop Jewel’s “Apology for the Church of England.”
“Rule of Faith,” a very able charge by the Right Rev. H. U. Okdebdonk, of
Pennsylvania.
“ Father Clement,” an interesting popular work written without asperity.SERMON.
** FORBEARING ONE ANOTHER IN LOVE.”
Ephesians iv. 2.
If it were necessary to exhort Christians to forbearance
one with another in this early age of the Church, how much
more necessary now that this duty should be faithfully dis-
charged by the ministers of the Gospel of peace. The Church
of Christ is one—“There is one body and one spirit, even as
ye are called in one hope of your calling, one Lord, one faith,
one baptism, one God and Father of all, who is above all,
and through all, and in you all.”
It has pleased the Almighty to permit this Church to be
divided in sentiment on various points of doctrine and rules of
discipline. It still is as to the fundamentals one. In this
country, from the peculiar circumstances attending its early
settlement, and its increase in population, and also, from the
unlimited toleration intended to be secured by our equal laws,
there exists greater diversity of sentiment in religion than in
any other country on the globe. These religious sects, with
but a very few exceptions, acknowledge Jesus Christ to be
a messenger from Heaven, and consider themselves bound to
observe his commandments. He is by them generally believed
to be the Saviour and Judge of the world. In the service of
that God, whose will he reveals, some adopt one form, some
another, and some affect to adopt none. Some believe more,
some less. Some believe that the practices of the primitive
ages of the Church, and its modes of faith, are binding now ;
others think very lightly of primitive usage, and believe that they
are at liberty to introduce what new practice or doctrine they
may think proper. Such is the present outward state of reli-
gion throughout this country. If then it were necessary for the
Christians in the day of the Apostles to exercise forbearance4
with love, how much more so is it at present the duty of
Christian sects, especially in this country, to be kind and tole-
rant toward each other—'* To put away bitterness, and wrath,
and clamor, and anger, and evil-speaking.55
The true idea of free toleration in religion is comparatively
of modern origin. Long since the Reformation it was held as
a fundamental point, that all the subjects of the same govern-
ment must conform to the same forms of religious worship, and
be united in religious faith,
The Independents and Presbyterians of Cromwell’s time
were not more tolerant of one another, or of others, than had
been the Papists of former ages. The first settlers of New
England, as they are commonly called, “ the pious forefathers,”
came here to enjoy their own religion, not to allow others to
reside among them and to do the same.
The religious liberty of which we hear so much, and of
which they are said to be the fathers, was only the liberty to do
as they chose themselves. It was not to allow others the same
blessed privilege. No sooner had they established their civil
government and ecclesiastical law, than they persecuted those
who dissented from them with greater severity than they them-
selves had ever been called to endure. Roger Williams, one
of their number, who would not conform in all things to their
standard, was by them fined and banished. He took up his
residence among the Indians; among them he sought that
exercise of religious freedom which had been denied him among
the “ pious pilgrims.” * One of his great offences was, he
* As a specimen of-the poetry of the day, I quote the following by
Williams, from his work on the Indian language:
“ The courteous Pagan shall condemn®
Uncourteous Englishmen,
Who live like Foxes, Bears and Wolves,
Or Lyon in his Den.
Let none sing blessings to their souls,
For that they courteous are,
The wild Barbarians with no more
Than Nature goe so farre.5
held the doctrine that in religion no one man had any right to
coerce another; and that it was unreasonable in the civil ma-
gistrate to punish any for nonconformity -to the established
faith. In the controversy which grew out of the avowal of this
sentiment, he is charged by his opponent with holding the mon-
strous doctrine, that any one might plead his conscientious
scruples as an excuse for violation of the civil law. In answer
to this he thus defends himself. “ That ever I should speak or
write a tittle that tends to such an infinite liberty of conscience
is a mistake, and which I have ever disclaimed and abhorred.
To prevent such mistakes, I at present shall only propose this
case. There goes many a ship to sea, with many hundred
souls in one ship, whose weal and wo is common, and is a true
picture of a commonwealth, or a human combination or
society. It hath fallen out sometimes that both Papists and
Protestants, Jews and Turks, may be embarked in one ship.
Upon which supposal I affirm that all the liberty of conscience
that I ever pleaded for turns upon these two hinges : that none
of the Papists, Protestants, Jews or Turks, be forced to come
to the ship’s prayers or worship ; nor compelled from their
own particular prayers or worship, if they practise any. I
further add that I never denied, that notwithstanding this
liberty, the commander of the ship ought to command the ship’s
course—yea, and also command that justice, peace and so-
briety be kept and practised both among the seamen and all
the passengers. If any of the seamen refuse to perform their
service, or passengers to pay their freight; if any refuse to help
in person or purse, toward the common charges or defence;
if any refuse to obey the common laws and orders of the ship,
concerning the common peace or preservation; if any shall
If Nature’s sons both wild and tame
Humane and courteous be,
How ill becomes it Sons of God
To want Humanitie.”
This contains a severe reproof on those who had compelled him to
take up his residence among the Indians, because he did not think pre-
cisely with them on the subject of religion.6
mutiny and rise up against their commanders and officers ; if
any should preach or write that there ought to be no command-
ers nor officers, because all are equal in Christ ; therefore no
masters nor officers, no laws nor orders, no corrections nor
punishments: I say I never denied but in such cases, whatever
is pretended, the commander or commanders may judge, resist,
compel and punish such transgressors, according to their de-
serts and merits.55 I am thus particular in quoting this whole
remarkable passage, in which, it is believed, for the first time,
the great doctrine of religious toleration was publicly promul-
gated. To Roger Williams, driven by the cruel hand of perse-
cution from among those who are now by many called the great
“Fathers of Civil and Religious Liberty,55 belongs the high honor
of having first proclaimed the great duty of free, unlimited
religious toleration.* The colony of Rhode-Island was found-
ed by him. This great principle was here first put into prac-
tice. Here was the first experiment made of a Christian com-
munity living in peace and harmony, each individual possessing
free and unlimited authority to worship God according to the
dictates of his own conscience. The next settlement made in
any Christian land, in which free toleration was offered to every
religious persuasion, was Maryland. About the year 1634, a
brother of Lord Baltimore, Leonard Calvert, a Roman Catholic
with emigrants of the same faith, commenced the settlement
of the town of St. Mary’s. Here, as in Rhode-Island, free
toleration was proclaimed, and every one permitted to worship
the Almighty as he chose. It is not believed that the first set-
tlers of New-York ever persecuted any on account of their
religious opinions ; it is not known that they invited those of a
different persuasion to come among them, under the guarantee
of religious liberty.
Since the establishment of the national independence of these
United States, with but almost a solitary exception,! the entire
* A. D. 1630. Locke wrote his famous letter on Toleration, which
is generally considered its first defence, and published it in England
A. D. 1690.
t It was not until a few years since, in Massachusetts and Connec-
ticut, the descendants of those who persecuted Williams and others8
the enjoyment of every liberty which other denominations
enjoy. Suppose that by leading and influential individuals of
other denominations of Christians it should be thought that
this particular sect were becoming too numerous, and that the
spread of their tenets, as they were formerly injurious to reli-
gious liberty, were likely to become so again. It is then deter-
mined to adopt measures to stop this evil. A press is esta-
blished ; a paper printed, and extensively circulated, with the
recommendation of the most distinguished clergymen ; popular
lectures throughout the country in churches, and where these
could not be obtained, in public taverns and halls, are delivered
by ministers claiming a high personal standing in society;
in which the ignorant and uninformed should be entertained
with scandalous stories, and strong appeals made to their pre-
judices. Suppose that in this paper, and in these lectures, all
the facts connected with the origin and present state of this
sect were fully brought to view. The public should be told
that it originated in rebellion against lawful authority ; in obsti-
nate contention about things indifferent; that its early promot-
ers held doctrines leading to licentiousness ; and that the same
doctrines, viz. cc that all things are lawful for the saints,” and
that “ the end justifies the means,” which were held by their
forefathers, are practically illustrated in them at present. Were
all the cases of the wicked and wilful destruction of churches,
of robberies, and even murders, which were committed by the
fanatics of the age of Knox and Cromwell; all the cases of
banishment, maimings, fines, imprisonment, and persecution,
which distinguished the early history of the Presbyterians of
New-England ; were every case of misconduct in the ministers
and leading members of that sect carefully portrayed ; should
they be charged with having published spurious editions of the
Holy Bible, to favor their own doctrines ; and were they, as a
sect, to be accused of a general want of moral honesty; were
their present state fully considered, as it even now exists in these
United States, in every part of the country divided and sub-
divided ; their leading men the authors of schism after schism,
distracting society by the agitation of subjects producing angryr
and total separation of Church and State has been happily
effected. The broad doctrine is now universally admitted,
that every person shall enjoy without molestation his own
religious opinions; indeed, that he may, if he choose, refuse
to attach himself to any sect; that no one shall, in any man-
ner, be compelled to contribute toward the support of any
church or ministry; that every citizen shall be eligible to any
civil office to which he may be appointed ; that all persuasions
shall equally enjoy the right to meet together when they please,
to worship the Almighty as they please.1 They are not re-
cognised by the civil laws, further than the security of their
places of worship and their charitable funds requires. Here,
following out the similitude of Roger Williams, each mariner
and passenger on board our ship of state is compelled to obey
the captain, the civil magistrate, in every thing that relates to
the government of the nation ; but in regard to the worship of
his God, he has free, unlimited, universal toleration. This
natural right is secured to every inhabitant of our land by our
laws ; and hitherto, public sentiment has sustained the law. In
every country there are those who desire to abridge the natural
rights of men. In this, unhappily, a spirit of intolerance has
of late been excited, which, if it prevail to any extent, will
render our laws a dead letter. If public sentiment sustain
those voluntary associations, through means of which the lead-
ing members of various sects can be brought to act unitedly
and uniformly in the adoption of any measure and every mea-
sure to render any one sect, as such, odious to the community,
and to hold up to ridicule and infamy the persons of its mem-
bers ; if this can be done with impunity, then our laws may
enact what they will, religious liberty will no longer exist.
To illustrate this idea, let us suppose a case. The laws of our
country, affording equal protection to every religious denomi-
nation, secure to that which is in New-England call Congre-
gational, and in the Middle and Southern States, Presbyterian,
repealed the laws compelling attendance on their meetings, and con-
tributions from other denominations to support their ministry. They
were the last in the United States to adopt unrestrained toleration.9
contention and strife, rendering religion odious and ridiculous
by extravagances in doctrines and measures ; in a word, should
it be asserted, that on the whole, considering what heresies, and
schisms, and discords, originating with members of this sect,
at present distract the community, that therefore they do more
hurt than good, that it would be better if they were driven
away ; that no religion is far better than one productive of
such fruits. Suppose that the most explicit denial of those of
this age were given to the doctrines attributed to their fore-
fathers of a less enlightened age, and they were to be told that
their “ system was incapable of improvement.” I say, suppose
such representations were made through the press, and by
means of public lectures, and were to be continued year after
year, until the public mind became highly inflamed, and the
popular feeling excited against this sect, and against the persons
of its members. Suppose their churches were to be threatened
with destruction, and that Princeton College were burnt to
ashes, and not a court and jury could be found independent
enough to convict and punish those taken in the very act.
Suppose such a course of procedure to be adopted by other
denominations of Christians, united in this purpose, if in nothing
else, would it be thought by them that they enjoyed that tole-
ration which the letter of the law secures to every one ? Would
they esteem such conduct toward them consistent with the
Christian character ? Would they not justly cry out c perse-
cution ?5 In this case, through the medium of such voluntary
associations, these might be as effectually persecuted as by the
most severe enactments of the statute law, if public sentiment
would sustain such a procedure. It is believed, were such an
attempt to be made, there is remaining among us enough of
Christian charity effectually to put down the undertaking.
Every true Christian of every name would mourn over the
intolerance and delusion of the authors of such a scheme.
It must be remembered this is but a supposed case; it is
brought forward here only to apply it to other cases. If it
would be wrong, through the united efforts of Christian sects,
to prejudice the public mind, and by misrepresentation and
ridicule to hold up to scorn and contempt this particular
210
denomination; then it is equally wrong, by the same means,
to persecute those of any other mode of Christian faith. It is
with pain we are compelled to say, that here, in the very centre
of these United States, in this enlightened age, — among us,
who make our boast of civil and religious liberty, — among us
Protestants, who claim the right of free inquiry, who hold out
the promise of free toleration in religion to all that choose to
come among us, — in this age and country, the very case
which we have supposed has actually occurred, under far more
aggravating circumstances.
In consequence of the oppression by many of the European
governments of the lower orders of society, hearing that in the
United States civil and religious liberty are secured to all by
the constitution of the country, great numbers from Germany,
from Ireland, from various parts of France and its neighbor-
hood, and from other parts of Europe, have of late years
sought an asylum in our happy land. It must be well known
that in these various kingdoms and states, the Christian reli-
gion, as held by the Roman Catholic Church, generally pre-
vails ; of course those who have come among us are Roman
Catholics. It is true many have eome: they have often
brought with them their own pastors, and almost always have
brought with them a reverence for the church and ceremonies
to which they have belonged. Wherever Roman Catholics
in any considerable numbers have settled in our country, they
have established their churches, provided for the support of
their clergy, and, in some instances, founded schools and col-
leges for the education of youth. This certainly they had a
right to do, and by reasonable persons they will be commended
for so doing.
About five years since, certain individuals in New-York
began to be much alarmed at the increase and spread of
Popery. That it had increased was certain; that it would
increase from the same cause, viz. immigration, was sure. It -
was thought the time had come when an attempt ought to be
made to arrest its progress. An association, called the “ Pro-
testant Association,” composed at first, it is believed, of a very
few individuals, mostly of one religious sect, was formed for the11
open and avowed purpose of arresting the progress of Roman
Catholic error. To aid on this cause a paper called the
Protestant was established, and the services of a clergyman of
high standing with his sect secured as its editor. Other clergy-
men and laymen of various denominations were induced to join
the society. Individuals were employed to traverse the coun-
try and challenge Roman Catholics to come forward and defend
their Church and its doctrines. Those who have attended
these discussions can tell in what manner they have been con-
ducted ; what angry passions have been excited, what personal
invective, what gross profanity, have been called forth. So
absurd was this public discussion, it was soon abandoned by
common consent. Lectures were established, and have been
continued since, to exhibit the evils of Popery, and the dangers
of its increase, and in many instances, to hold up to ridicule
the persons of its professors, and the character of their priest-
hood. To effect the great object, the suppression of Popery,
the principal dependence was placed upon this paper called the
Protestant. I am compelled to say, though I do it with regret,
that the spirit, tone, and temper with which the paper was
commenced, and with which it has been since conducted, under
various different names, is utterly repugnant to the spirit of the
Gospel of peace. As a Protestant minister, I exceedingly
lament that such a course of intemperate abuse should ever
have proceeded from any claiming to be the disciples of Him
who came to establish peace upon earth, and to preach good-
will toward men. That I may not be considered as having
made this charge hastily or causelessly, I have taken the pains
to extract from some of the first numbers of this paper a few
passages which will convey an idea of the manner in which
this controversy was commenced and has been continued. In
the introductory remarks by the editor, it is said, “ The whole
system of Popery is a stupendous tissue of imposition and men-
dacity.” ** Forgeries and legends constitute the sole weapons
which a Papist can wield in defence of his idolatrous commu-
nity.” “ Multitudinous, loathsome, vexatious, and desolating as
the Egyptian frogs, lice, flies, and locusts; and blinding, cheer-
less, and terrific as the darkness which was felt, are the innu-merable narratives of the great lying wonders by which the
Beast deceiveth those who dwell on the earth.” * The editor
further adds, 44 These remarks develope the manner in which the
Protestant will be conducted.” He is true to his word. We
find the Roman Catholic Church styled 44 The mother of har-
lots ; ” it is said 44 not to be in the power of Satan to invent such
another delusion.” 44 Satan and the Pope are the Church ; ”
it is called 44 The abomination of desolation,” &c. &c. Their
places of worship are uniformly called 44 idolatrous mass-
houses,” 45 houses of death,” and 44 roads to the devil.” Roman
Catholic clergy are called 44 Babylonish priests,” 44 Popish liars,
jugglers,” 44 sons of imposture.” 44 A more anti-scriptural and
anti-Protestant position cannot be promulgated, than that Baby-
lonish priests are Christian ministers, and that Popish mass-
houses are Christian churches.” f They are called 44 monkish
forgers,” 44 infidel machinators,” and the like. It is said to be
the plan of all Romish priests, when they 44 cannot answer men
by learning, to oppress them with blasphemies and false reports.”
44 Popery is the vilest idolatry, and every true Papist a gross
idolater.” j: Their schools and colleges are every where spoken
of with the utmost contempt. They are called.44 nurseries of
infidelity.” It is said that in their schools the children are
taught that44 they must renounce all filial obedience, all domes-
tic relations, all natural feelings, all reason and common
sense, and all social duties, if the priest enjoins it—that they
must become robbers of their parents, betrayers of their
friends, and traitors to their country, if Rome and the Jesuits
demand it. That lying, deception, fraud, impurity, and mur-
der, although accursed acts in a Protestant, are most .holy
and meritorious deeds when done for the good of the Roman
craft, and in short, they teach them to assume all disguises, and
by every artifice to render them cunning workers of the most
pestilential mischief.” § It seems in Baltimore an attempt was
made to establish a female school for the education of colored
children; this 44 is pouring the utmost contempt on religion
and learning.”
* Vide 4 Protestant,5 page 3, vol. i. t lb. page 102. J lb. page 273.
§ lb. page 237.is
This is but a small specimen. Insinuations are continually
made in regard to their schools not proper to mention. The
Roman Catholic Church is represented as holding at the pre-
sent day doctrines the most wicked and abominable. For
instance : “ Murders are frequently practised, and encouraged
with promised rewards in heaven ;55 * that “ no faith is to be
kept with heretics.55 “ It teaches a wretched system of im-
posture, blasphemy, filthiness, cruelty, and despotismExtracts
of a like character might be made almost ad infinitum.
It matters not what the Roman Catholic Church is; what
its errors ; what its absurdities. Though no one can be more
alive than your preacher to those errors—no one more thankful
for the blessings conferred upon us by the glorious Reformation
—yet nothing can justify such intemperate and vulgar abuse.
Who would think that such language, such intemperance, could
have proceeded from any of one Christian sect, writing to con-
vert those of another to its faith? This was the manner in
which the attempt to convert Roman Catholics was commenced,
and there is no reason to believe that this spirit has been at all
moderated as the controversy has progressed, f What a com-
ment this upon that text, “ Let all bitterness, and wrath, and
anger, and clamor, and evil-speaking, be put away from you
with all malice ; and be ye kind one to another, tender-hearted,
forgiving one another, even as God for Christ’s sake hath
forgiven you! ”
The Roman Catholics of the present day have been charged
with holding precisely the same sentiments as those of former
ages; and the decrees of councils of the tenth, eleventh and
twelfth centuries have been quoted to exhibit the present doc-
trines of the Romish Church. In vain have they asserted,
through their papers, that they are not accountable for the
*e Protestant,5 page 44, vol. i.
t It may be said that the Roman Catholics have been equally as
abusive. It is very natural that they should defend themselves.
According to the ‘Protestant’s5 own showing they are utterly destitute
of Christian grace, but the Editor of this paper makes great professions
of evangelical faith and Gospel holiness. He ought to exhibit their
existence by acts of charity and kindness, Christian love and good-will.14
errors of their ancestors. They have been told their “ system
is incapable of improvement.” *
It is affirmed, if public sentiment will sustain such a method
of attack, if the respectable names which are attached to this
paper by way of recommendation have that weight in the
community which they ought to have, and which they would
have in a better cause; if the spirit which is manifested by
these lecturers and this editor could be made generally to
prevail, our laws might hold out free toleration to the Roman
Catholics, but they would exercise their religion only at the
peril of their lives. It is indeed surprising that in this age, any
success should have attended such an attempt. Since time for
reflection has been afforded, real Christians, or rather those
who deserve the name, have greatly regretted that a contro-
versy like this has ever been agitated, and conducted in a
manner so disreputable to the Christian character.
It is obvious that in this same manner, sect after sect might
be persecuted and crushed, and that one alone triumph which
should lead the way in this newly-discovered method of ecclesi-
astical warfare, f
From the results, as thus far developed, we may, however,
conclude that public sentiment does not sustain this species of
united attack and persecution. That no sect can be put down
by such violence and unchristian intemperance ; and despite of
such efforts, each denomination of Christians in our land will
continue to enjoy religious liberty, and every one be permitted
to worship the Almighty “ under his own vine and fig tree,
with none to make him afraid.”
* It surely is not the design of the author to defend the doctrines of
the Roman Church. Still he thinks the members of that Church have
an equal right to disclaim the violence of bigotry of former ages as
those do who charge them with like intolerance.
t It is not long since a book was published by a distinguished divine,
entitled “Quakers no Christians.” A Rev. gentleman has proved in
his public lectures in New-York, that neither Unitarians nor UniVer-
salists have any right whatever to call themselves Christians. In a
late number of the Christian Intelligencer, a writer who subscribes
W. C. B., asserts that all Methodists are Arminians, and all Arffiiniaiis
Deists. We may ask, What is left ?	_______15
It ought to be well known that the enemies of our common
Christianity, the Infidels of the country, have turned to their
own advantage these dissensions of Christians one with another.
They have entertained their audiences with extracts from this
very paper, and said, “See how these Christians hate one
another.” Might not Christianity, if personified, say, “ Save me
from my friends, and I will take care of my enemies.” It seems
now to be more generally admitted that controversy like this
has had an exceedingly injurious effect upon the personal piety
of those engaged in it. Christian ministers have, in many cases,
been led to embark in this and other disputations, and thus
necessarily to neglect the greater duty of preaching the Gospel
of Christ in its purity and simplicity; and the still greater yet,
of adorning that Gospel by their lives and conversations. Peo-
ple have been led away from the consideration of their own sins
and their own duties, in their great anxiety for the reformation
of others.*
The effect of all this upon the Roman Catholics has been to
confirm tho§e who were wavering in their former faith. They
look upon their church and ministry as persecuted, slandered,
and abused. They rally around them, and are more firmly
than ever determined to stand by to the last to the profession
of their faith. Who believes that a single Roman Catholic has
been hereby converted to the Protestant faith ? Who does not
believe the prospect of their conversion is farther than ever
removed ? Who that values the liberty wherewith Christ has
made us free, but will deplore the infatuation which has led to
such results ?
Called upon, as we are this day by pur civil rulers, to give
thanks to the Almighty for his many blessings, of which, not
the least is the enjoyment of our religious liberty, let me entreat
you, my hearers, not to be found, either directly or indirectly,
aiding or abetting in the further continuance of a controversy
begun in a spirit so intolerant, continued with such deadly
hostility, and productive of such disastrous results. While you
* An address of the General Assembly of the Presbyterian Church
contains some just remarks on this subject, deploring the decrease of
personal piety*	~16
are thankful for the liberty which, as a Christian denomination,
you have enjoyed; be also thankful that others have been
equally favored with yourselves* Permit me to commend to
you the advice lately given by that truly Right Reverend and
venerable prelate, the Bishop of the Eastern Diocese, who has
always been ready to. defend the Church over which he presides,
with so much credit to himselfand usefulness to others. Says
he to the Convention of his Mocese, “ Permit me, again to
remind you of what is, in my judgment, too generally neglected ;
the duty of loving those who love the Lord Jesus k(/HRist ; of
blessing God for the good that others do, and cultivating'union,*
harmony, and love among all Christian people, which is more
than all burnt-offerings and sacrifices. This is not, what pride
and bigotry may call it, coaxing and flattering others to be of
our persuasion ; it is obeying the Gospel; it is following the
example of the Apostles, and doing more to promote religion
than a thousand arguments, or an age of contention. To love
those who love our Saviour, and because they love him,ds the
best evidence that we are his.”	f
Your pastors* and all other minsters of the branch of the
Church of Christ to which it is our great privilege to belong,
at their ordination were asked by the Bishop, “ Will you mam-
tain and set forward, as much as shall lie in you, quietness, love*
and peace among all Christian people ?” They answered, “I
will do so, the Lord being my helper.” Let me then ask your
prayers, that we may be enabled faithfully to comply with this
most solemn engagement; that we may be preserved from
exhibiting by our conduct and actions, the existence within of
a proud, intolerant, persecuting spirit; that we may be enabled
to show that we are the servants of Him who went about doing
good by exercising those graces which adorned his character,
love, meekness, gentleness, and charity. And may each return-
ing thanksgiving day, which any of us may be permitted to
celebrate, find us all, both pastors and people, drawing nearer
and nearer to that place of holiness, and harmony, and happi-
ness, into which every true follower of the Lamb of God, of
every name and nation, shall not fail of obtaining admittance,
* St. John’s Church has an Assistant Minister, the Rev. J. W. Dlller.