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FAMILIAR ILLUSTRATIONS 
 
 OF 
 
 CHRISTIAN TRUTH. 
 
 No. L 
 
THE 
 
 SABBATH. 
 
 The Sabbath was made for man. 
 
 7^ 
 
 By henry a. WORCESTER. 
 
 BOSTON: 
 PUBLISHED BY OTIS CLAPP. 
 
 MDCCCXL. 
 
BO STON: 
 
 FREEMAN AND BOLLES, PRINTERS, 
 
 WASHINOrON STREET. 
 
TO 
 
 ALL PERSONS DESIROUS OF A MORE 
 ENLIGHTENED AND ORDERLY OBSERVANCE OF THE 
 
 CHRISTIAN SABBATH, 
 
 THIS LITTLE VOLUME 
 IS RESPECTFULLY INSCRIBED 
 
 BY THEIR FRIEND, 
 
 THE AUTHOR. 
 
Page. 
 CHAPTER I. 
 
 Introduction, 7 
 
 CHAPTER 11. 
 Morning Walk, 14 
 
 CHAPTER HI. 
 Breakfast and Morning Devotions, 24 
 
 CHAPTER IV. 
 The union of Moral and Intellectual Culture, 36 
 
 CHAPTER V. 
 On going to Church, 4^ 
 
 CHAPTER VI. 
 Self-examination, 56 
 
 CHAPTER VII. 
 Conversation at Dinner on the Sabbath, 66 
 
 CHAPTER VIII. 
 Visiting the Sick — a Scene, 79 
 
 CHAPTER IX. 
 The Bible Class, 90 
 
 CHAPTER X. 
 A Walk and Conversation in the Garden, .... 101 
 
 CHAPTER XI. 
 A Social Conversation on Sacred Music, 113 
 
THE SABBATH 
 
 CHAPTER I. 
 
 INTRODUCTION. 
 
 " Truth presented in natural imagery, is only dressed in the gar- 
 ments which God has given it." 
 
 Sampson Reed. 
 
 How unpleasant the contrast which many a 
 young student has felt on leaving the sphere of 
 home^ and entering upon the secluded and very 
 unnatural mode of education now pursued in the 
 colleges of our country ! No longer encouraged 
 by the expressions of parental love or filial affec- 
 tion, he suddenly comes into the almost exclusive 
 association of youth of his own age and sex ; 
 who, being drawn together for the same common 
 object, and, generally, actuated by no higher 
 motive than personal distinction, too often regard 
 each other only with the jealousy of ambitious 
 rivals. How many an ingenuous youth has long 
 1 
 
8 INTRODUCTION. 
 
 pined, even among his associates, as if in solitude, 
 for the more free, congenial atmosphere of home ! 
 How many the thoughts and reflections, which 
 pride or self-respect constrains him to conceal, till 
 the tedious days of the first term pass away, which 
 debar him from again participating in the spon- 
 taneous joys of his native fireside, — where he can 
 give the most unrestrained expression to every 
 sentiment ! 
 
 By degrees, however, these early sensibilities 
 become blunted. As the student contracts habits 
 of study and reading, his pleasures become less 
 social, but more intellectual and solitary, — till he 
 is at length tolerably reconciled to his secluded, 
 unnatural situation. The common ground of science 
 and literature affords an ample plane on which to 
 meet all his fellow-students, so that he is never at 
 loss for a topic to beguile a leisure hour, either in 
 his walks, or at his private room. And often those, 
 whose views and feelings are found, on further ac- 
 quaintance, to be most congenial, gradually draw 
 together and become more intimate, so as to revive 
 and cherish, to some degree, those social affections 
 and friendly sentiments which are the spontaneous 
 growth of each one's Aome, and on the exercise of 
 which his happiness so much depends. 
 
 But as a general thing, there is little real friend- 
 ship among young students. And notwithstanding 
 the interest felt in their studies, and the charms of 
 a student's life when viewed at a distance, they 
 
INTRODUCTION. » 
 
 are all looking forward to the termination of their 
 course with anticipations of pleasure ; and few, 
 very few, are not glad to bid farewell to college 
 life with all its attractions, and to separate from 
 their fellows in order to return to their own native 
 homes, or to enter upon the active scenes of life. 
 And as they settle in their respective professions 
 and enter into those relations of domestic life, 
 which spring more directly out of the affections, 
 it is surprising how rapidly the memory of their 
 fellow-students fades away ; and how seldom they 
 even think of those with whom they spent four 
 long years of their youth on terms of such fre- 
 quent and daily intercourse. 
 
 Sometimes, however, it is happily otherwise. 
 When congenial minds happen to meet, their long 
 term of studies and daily habits of intercourse, 
 tend to develop each other's character, and bring 
 out all their various feelings and sentiments. And, 
 in several instances, I have known those acquaint- 
 ances, which were at first only accidental, gradu- 
 ally become more and more intimate, till they 
 ripened into a mature and lasting friendship — that 
 continued through life, a source of mutual happi- 
 ness. Of this character I am happy to say, was 
 the issue of an acquaintance with my early friend 
 and fellow-student, Henry Clifford. 
 
 Mr. Clifford, the father of Henry, lived in a 
 neighboring town only about twelve miles distant 
 from the college at which he had placed his son to 
 
10 INTRODUCTION. 
 
 receive an education. Living at so convenient a 
 distance, Henry, at his father's request, got ex- 
 cused by his tutor several times during a college 
 term on Saturday afternoons, in order to spend the 
 Sabbath at home with his friends — returning early 
 Monday mornings to join in the studies of his class. 
 Nearly three years' acquaintance had already ren- 
 dered us very intimate, when, as is natural to every 
 parent, Mr. Clifford expressed a wish to become 
 personally acquainted with one whom his son often 
 spoke of as his most intimate companion, in order 
 to know whether to encourage him in the acquaint- 
 ance. Accordingly I received an invitation to 
 join my friend at some convenient time, in one of 
 his afternoon walks into the country, and spend the 
 Sabbath with him in his father's family. 
 
 " Great events often turn on little causes." And 
 surely I look back on the day spent in that well- 
 regulated and happy family, as having had no 
 small degree of influence on my subsequent life. 
 
 It was a delightful afternoon, in the month of 
 June, that I accepted my young friend's invitation. 
 We were joined in our walk by a mutual friend 
 and classmate, Charles Livingston, whose father 
 was an intimate friend of Mr. Clifl?brd, and whose 
 mother and sister were then spending a few days 
 in Mr. Clifford's family. A pleasant walk, beguiled 
 by the observations we made on such minerals and 
 plants as came in our way, and that served to 
 illustrate the studies to which we were then at- 
 
INTRODUCTION. 11 
 
 tending, brought us to the end of our little journey. 
 Presented by Henry as his friend, I was received 
 as such, and at once put at my ease as an inmate 
 in the family. How different our impressions when 
 first introduced to strangers ! We sometimes have 
 an instinctive feeling that we are in a congenial 
 sphere, and as at home ; although there may be 
 scarcely any external expression of it. At other 
 times the most labored and officious attentions 
 to all our wants, and every external expression of 
 kindness cannot banish the feeling that we are as 
 among strangers. My reception was cordial, and 
 I felt it to be sincere ; though there was but little 
 effort at external expression. 
 
 " We are happy to see you, Mr. Williams," said 
 Mr. Clifford, " and hope you will not require us 
 to treat the companion of our son as a stranger 
 while we have the pleasure of his visit." 
 
 The ease of manner, and the quiet and elevated 
 sphere that seemed to pervade the whole family, 
 caused me to feel that I was in the home of him, 
 in whose society I had long felt at home as a 
 fellow-student. 
 
 Mr. Clifford was to appearance an intelligent, 
 well-bred gentleman, somewhat past the meridian 
 of life, of a quick, penetrating eye, and frank, 
 open countenance ; and, as I subsequently learned, 
 he had been actively engaged in an extensive 
 mercantile business for many years. Though not 
 rich, he was in good circumstances, and his well- 
 conducted business gave a regular and liberal 
 
12 INTKODUCTION. 
 
 income for the support of his family. He had 
 been living with an amiable wife some more than 
 twenty years, who had rendered him the father of 
 seven children, of whom Henry was the eldest 
 living ; — their first born having died when but two 
 years old. Feroline, then a lovely blooming girl, 
 about seventeen, was next to Henry. Of the four 
 remaining children there were two sons and two 
 daughters. George, the next in age to Feroline, 
 was a bright boy, at this time nearly prepared to 
 enter college. Then came Ellen and Jane, two 
 sprightly girls attending school. And Charles, the 
 baby, — as the youngest is called till a dozen years 
 old — was a \iii\e prodigy for one of three and a 
 half years. 
 
 To the education of their children Mr. and Mrs. 
 Clifford were wholly devoted, and spared them- 
 selves no exertion or expense within their means. 
 And what gave effect to all their endeavors they 
 seemed to be entirely united in them. It is not 
 my design to enter into a detailed account of all 
 I subsequently learned of this engaging and happy 
 family. I simply wish to record from recollection 
 the sentiments and views of Mr. Clifford on several 
 subjects on which we happened to converse ; and 
 I know of no better way of doing it, than, having 
 now introduced the reader to the family, to allow 
 him to take with me a familiar review of the Sab- 
 bath I spent there. This will relieve me from 
 giving a mere dry abstract statement of his views ; 
 
INTRODUCTION. 13 
 
 and allow him to appear before the reader, and 
 often speak for himself in the original circum- 
 stances in which the conversations occurred. 
 
 After having spent a delightful evening in the 
 family of my new acquaintance, as I retired to 
 bed, Henry remarked that, in accordance with 
 their custom, the family would take an early walk 
 together in the morning before breakfast, and 
 invited Livingston and myself, if not too much 
 fatigued by our afternoon's walk, to rise in season 
 lojoin them, — adding, at the same time, that Mrs. 
 Livingston and Julia were to be of the party. 
 
^OVtuir OF 
 BEG. NOV 1880 
 
 CHAPTER II. 
 
 MORNING WALK. 
 
 "Wisdom finds tongues in trees; books in the running streams; 
 sermons in stones ; and good in every thing." 
 
 Shakspeare. 
 
 Accordingly at the hour appointed we were 
 ready to join the family in the proposed excursion, 
 and the sun did not appear till we had been all 
 refreshed by having attained the top of a neigh- 
 boring hill, at least a mile and a half from Mr. 
 Clifford's house. 
 
 To a well-regulated mind nothing has a more 
 inexpressible charm than an early walk in a 
 pleasant summer's morning. We have then just 
 awoke from a state of insensibility when all 
 around us was dark, still, and lifeless. The mind 
 and the body are alike refreshed and invigorated 
 by repose. All creation too seems to awake with 
 renewed life ; the trees and herbage are refreshed 
 and glistening with the dews of morning ; trees, 
 shrubbery, and flowers exhale stronger fragrance 
 and richer odors ; the mingling notes of birds 
 enliven the grove, and all animals seem to awake 
 with renewed life from the season of rest. 
 
MORNINaWALK. 15 
 
 But on the morning of the Sabbath, at this 
 season especially, it would seem that every devout 
 mind must be brought into harmony with the pros- 
 pects and the blending notes of praise around it. 
 There is often something so quiet and so still — so 
 peaceful and so holy in the return of the Sabbath 
 at this season, that it seems as if all nature were 
 in effort to allay the turbulence of the human mind, 
 and lull to sleep all the feelings and all the restless 
 passions excited during the week ; and on this day, 
 set apart for the duties to devotion, inspire man 
 with the spirit of love and praise to his Maker. 
 
 The route chosen for our walk this morning was 
 nearly three miles in circuit, (a distance which 
 may surprise one not accustomed to the ease with 
 which such a walk may be performed after a little 
 practice.) We went on one of the principal roads 
 which pass through the village, for nearly one mile, 
 and then turned into a lane, or by-way, which led 
 through fields and woodlands for about the same 
 distance, to another road on which we were to 
 return. 
 
 This, Henry remarked, was one of his father's 
 favorite walks, as there was on the way a promi- 
 nent hill which afforded a fine prospect of the 
 country, and which he was very fond of ascend- 
 ing ; and he often stopped there some minutes to 
 enjoy the surrounding prospect, frequently too in 
 season to see the sun in its first appearance. 
 
 In these morning walks on other days it was the 
 
16 MORNING WALK. 
 
 custom of Mr. Clifford to enter into a free and 
 familiar conversation with his children on the 
 various topics that came up on the way. 
 
 It had ever been a prominent object in the ed- 
 ucation of his children, to cultivate in them the 
 habit of attentive ohservation, and whenever en- 
 gaged in reading, or in studying a book on natural 
 history, or natural philosophy, to require them to 
 observe with attention whatever came in their way 
 that served to exemplify the principles which it 
 contained. 
 
 In this manner his walks with his family for 
 recreation and exercise, were rendered very in- 
 structive and useful. The natural sciences, he 
 was satisfied, were too much neglected in the com- 
 mon course of education. He had therefore pro- 
 cured for his children suitable books adapted to 
 their age on the various subjects of natural history, 
 and such branches of natural ijliiloso'pliy as were 
 suited to their capacities. He required them to 
 read and study under his own inspection, and he 
 himself appeared to take great delight in the ex- 
 ercise ; so that before the age at which these 
 studies are usually begun, each one of his children 
 had acquired so familiar an acquaintance with the 
 elements of botany, mineralogy, and the natural 
 history of animals, birds, and insects, that they 
 were familiar with the names of the various min- 
 erals, trees, and plants that came within the range 
 of their observation, and could easily classify and 
 
BIORNING WALK. 17 
 
 describe them. And few birds or insects were 
 strangers to them at a dozen years old. Indeed 
 he endeavored to throw off all other cares when 
 on a walk with his family, and make the outward 
 prospect around them a theatre of observation, and 
 endeavored to call up and illustrate the principles 
 they were learning at home, or from books at 
 school, by pointing out such examples as came in 
 his way, or directing them to seek for others. 
 Nothing however seemed to be premeditated in 
 these walks. The conversation seemed to arise 
 spontaneously out of the objects before them. It 
 varied and changed with the prospect. Now a 
 mineral was picked up which was to be classified, 
 and described ; he saw they all understood it, and 
 then that mineral was dropped. Another had ob- 
 served a flower, or caught an insect that was not 
 known or familiar, this was then to be discussed 
 and thrown by, or retained and carried home as a 
 specimen for their little cabinet of illustration. 
 Such was the course pursued in his every day 
 walks with his family. Their powers of observa- 
 tion, therefore, were quick and active ; and scarcely 
 an object of natural history fell in their way which 
 was not at once recognised as an old acquaintance 
 and assigned its place, or else marked as a stranger 
 for future study. 
 
 But the conversation on Sabbath morning, when 
 the weather permitted him to walk with his family, 
 took a different turn ; he did not even then repress 
 
18 MORNING WALK. 
 
 all observation of natural objects, but rather took 
 this occasion to lead his children to reflect on what 
 they had already learned and observed, than to 
 add to their knowledge. And the familiar acquaint- 
 ance which they were acquiring of natural science, 
 afforded him a most happy introduction for giving 
 them moral and religious instruction. He then 
 endeavored to point out to them the uses of know- 
 ledge, and to illustrate in what manner each sub- 
 ject which they were studying might be of use to 
 them, and to show the peculiar influence it was 
 calculated to have on the mind and the heart in 
 forming the character. 
 
 Those composing the party this morning did not 
 all walk so near each other as to admit of general 
 conversation on any one topic. While on the way, 
 in several detached groups, the conversation was 
 quite discursive. Mrs. Clifford having remained 
 at home to attend to domestic affairs, Mr. Clifford 
 walked with Mrs. Livingston. The subject on 
 which their conversation then happened to turn 
 was one very naturally suggested by the occasion — 
 nature and revelation. 
 
 " Your custom of taking such a walk on Sab- 
 bath morning is a singular one," said Mrs. Liv- 
 ingston, " but as I have the strongest assurance in 
 your life and character that it cannot be imputed 
 to an irreverence for the Sabbath, or to any dis- 
 respect for the doctrines of the Bible, I felt no 
 scruples in accompanying you this morning, al- 
 
MORNING WALK. 19 
 
 though contrary to my usual habits of spending the 
 Sabbath." 
 
 " I am well aware," replied Mr. Clifford, " that 
 my habits in this respect for many years have not 
 been in agreement with the prevailing sentiments 
 and customs of religious people in this country." 
 
 " As you redeem the time, however, by early 
 rising, or rather by devoting only those hours of 
 the morning to your walk which are so generally 
 wasted in sleep on this day, I surely cannot cen- 
 sure your custom as one unbecoming the sanctity 
 of the Sabbath," said Mrs. Livingston. 
 
 " You have anticipated what I look upon as a 
 very external excuse for doing so," said Mr. Clif- 
 ford. " It however satisfies most people that there 
 is no great harm in it, or at least, that it is no 
 worse than wasting the same time in bed. But I 
 have other and positive reasons for the custom. 
 The fact that my neighbor neglects to improve or 
 abuse a privilege is no excuse for my doing the 
 same." 
 
 " Surely not," said Mrs. Livingston. " But I 
 should be glad to hear your positive reasons for 
 this singular custom," she added, just as we all 
 ascended the summit of the hill, before alluded to, 
 and drew up near each other in order to join in 
 expressing our admiration of the delightful pros- 
 pect of the adjacent country'. 
 
 It was indeed a delightful landscape, combining 
 a great variety of rural scenery. The sun had 
 
20 MORNINGWALK. 
 
 just arisen, mild and serene. On every side of 
 the hill there was an extensive view of the country- 
 round. To the east was a rich meadow with many- 
 cultivated farms, through which a gentle river 
 wound its circuitous course. Here and there were 
 clumps of forest trees left standing which were 
 enlivened by the mingling notes of birds ; and at 
 a distance on every side were to be seen, farm- 
 houses, orchards, flocks of sheep, cattle, and all 
 that gives life to a variegated landscape. 
 
 " It has long been my endeavor," continued Mr. 
 Clifford, " to familiarize my own mind and the 
 minds of my children with the great but very sim- 
 ple truth that the Author of nature and the Author 
 of revelation is the same great and good Being. 
 And that the attributes of God, our Heavenly 
 Father, are to be seen in his Works as well as re- 
 vealed in his Word. And in illustrating all their 
 studies concerning nature, I have constantly en- 
 deavored to impress upon their minds that the 
 Works of God are as truly a medium of revealing 
 Himself to man as his Word. It has long appeared 
 to me that this great principle is too often over- 
 looked, and that the Sabbath is often made not only 
 tedious and irksome, but even gloomy, from our 
 mistaken views of its nature and the true mode in 
 which it should be observed. It is true, I do not 
 neglect giving my children instruction in the Bible 
 at home. But I find that instead of diminishing 
 their interest in the study of the Bible, I can greatly 
 
MORNING WALK. 21 
 
 increase their interest by connecting with it in- 
 struction drawn from another source, all tending 
 to the same great end." 
 
 " You see yonder bright sun rising again to 
 enlighten the world. You see how bright and 
 beautiful the extensive prospect around us now 
 appears. How joyful and animated all nature 
 seems on this holy morning. And surely does it 
 not seem proper for man, who alone is gifted with 
 reason, to rise from his bed and throw open his 
 mind to the influence of such a prospect ; to see 
 the Divine Wisdom and Love that are so embodied 
 forth in the works of nature, and to contemplate 
 their Divine Author as present in all hiswoiks! 
 If to any one habit more than another, I should 
 ascribe the uniform happiness of my life, it would 
 be that of constantly referring all things in the 
 works of nature, immediately to their Divine 
 Author, and looking to Him, not only as the great 
 Architect, but as the continually animating Soul of 
 the universe — thus of contemplating Him as every 
 where present in all his works." 
 
 " I know not whether there is more of poetic 
 merit or true religious sentiment in those beautiful 
 lines of Wordsworth, 
 
 " But he had felt the power 
 
 Of Nature, and already was prepared, 
 By his intense conceptions, to receive 
 Deeply the lesson deep of love which he, 
 
22 M R N I N G \V A L K . 
 
 Whom Nature, by whatever means, has taught 
 To feel intensely, cannot but receive. 
 
 Such was the Boy — but for the growing Youth 
 
 What soul was his, when, from the naked top 
 
 Of some bold headland, he beheld the sun 
 
 Rise up, and bathe the world in light ! He looked — 
 
 Ocean and earth, the solid frame of earth 
 
 And ocean's liquid mass, beneath him lay 
 
 In gladness and deep joy. The clouds were touched, 
 
 And in their silent faces did he read 
 
 Unutterable love. Sound needed none, 
 
 Nor any voice of joy : his spirit drank 
 
 The spectacle : sensation, soul, and form 
 
 All melted into him ; they swallowed up 
 
 His animal being ; in them did he live ; 
 
 And by them did he live ; they were his life. 
 
 In such access of mind, in such high hour 
 
 Of visitation from the living God, 
 
 Thought was not; in enjoyment it expired. 
 
 No thanks he breathed, he proffered no request. 
 
 Rapt into still communion that transcends 
 
 The imperfect offices of prayer and praise, 
 
 His mind was a thanksgiving to the power 
 
 That made him ; it was blessedness and love ! " 
 
 The tone and manner in which Mr. Clifford 
 repeated these lines, had an influence almost in- 
 spiring on us all. I never before had so perfect 
 an idea of what is meant by realizing poetry. His 
 mind seemed to be so attuned as to fill the words 
 with corresponding sentiment and life almost to 
 overflowing. 
 
 " But," said he " we must now continue our 
 walk, and break away from a subject which only 
 
MORNING WALK. 23 
 
 enlarges as we attempt to grasp it, and which has 
 no limits to our finite minds." 
 
 What he had said, however, or rather the manner 
 of it, seemed to have an inspiring influence. I 
 could not divert my own mind from the subject. 
 And the few hints he had dropped, gave the same 
 turn to the thoughts of the whole company, and 
 afforded abundant matter for conversation during 
 the rest of our walk, till we returned, all being 
 well refreshed, to Mr. Clifford's house. 
 
CHAPTER III. 
 
 BREAKFAST AND MORNING DEVOTIONS. 
 
 " Man shall not live by bread alone, but by every word that pro- 
 ceedeth out of the mouth of God." 
 
 After a suitable time for washing and complet- 
 ing the toilet, the bell rang as a summons for all 
 the family to meet in the breakfast room where 
 the table was already laid. 
 
 It was the usual custom of Mr. Clifford to have 
 a chapter in the Bible read every morning before 
 breakfast in a very deliberate and devout manner. 
 Every member of the family was furnished with 
 a Bible of his own, and a portion of the chapter 
 selected was read by each one in turn. And, 
 when they had all knelt and joined in repeating 
 the LorcVs Prayer^ they seated themselves at the 
 table for breakfast. 
 
 After having done the honors of the table, Mr. 
 Clifford, addressing Mrs. Livingston, remarked, 
 " I have long regarded the habit of going through 
 the external forms of family devotion of com- 
 paratively little use, unless the heart is engaged in 
 the exercise ; or even of reading the Sacred Scrip- 
 
MORNING DEVOTIONS. 25 
 
 tures, unless the understanding is active to com- 
 prehend the doctrines taught in them. An unen- 
 lightened sentiment of devotion, or a blind rev- 
 erence for the Sacred Scriptures, does no more 
 affect the real character of man, than the outward 
 forms of pagan worship, or a reverence for the 
 Koran, or the Veda. We are really Christians 
 only so far as we comprehend the doctrines and 
 precepts of the Sacred Scriptures, and make the 
 life and character of the Lord Jesus Christ the 
 example of our own." 
 
 Influenced by these sentiments, Mr. Clifford not 
 only taught his children to reverence the Bible as 
 the Word of God, but he also labored to render 
 them well instructed in its doctrines. To give 
 them a correct and clear understanding of the 
 literal sense of the Word was his first object. A 
 large and convenient map of Palestine was always 
 hanging in the room, and a dictionary of the Bible 
 was at hand for reference. As a means to this 
 end, he had also taken care to have them well in- 
 structed in ancient geography and natural history, 
 as well as in the manners and customs of the dif- 
 ferent nations referred to in the Bible. And it 
 was his daily custom to spend at least one half 
 hour at the table every morning, in such conversa- 
 tion with his family as arose out of the portion of 
 Scripture which had been previously read as a de- 
 votional exercise. He aimed not only to give 
 them a rational understanding of what they had 
 
26 MORNING DEVOTIONS. 
 
 been reading, but he also took occasion to apply 
 it, or to draw from it such practical remarks as 
 were suited to their respective states. To the 
 gospels of the New Testament he had devoted 
 himself with particular attention, and they had 
 gone through them many times. But as he had 
 continued this practice of reading the Scriptures 
 for several years, the members of his family were 
 now familiarly acquainted with all parts of the 
 sacred volume. 
 
 The portion of Scripture read this morning 
 happened to be the sixth chapter of Matthew. 
 Perhaps with some reference to his guests, instead 
 of dwelling on the literal meaning of the chapter 
 read, Mr. Clifford selected for remark only that 
 part which related to the subject of prayer. 
 And having e:kplained in a familiar way the di- 
 rections of the Lord to his disciples immediately 
 preceding the words which he gave to them as the 
 form of prayer, he requested Henry to explain 
 what idea we should attach to the words " Our Fa- 
 ther who art in heaven.'^'' 
 
 " The nearest natural relation is here used to 
 signify the relation of the Lord to men," replied 
 Henry. 
 
 " Very well," replied the father, " but I wish 
 you to tell what idea you form of the Being ad- 
 dressed by the name of Father^ 
 
 " As children derive their existence from natural 
 parents, and are long dependent on them, so by 
 
MORNING DEVOTIONS. 27 
 
 this image we are taught and are always to be re- 
 minded^ that we derive our existence from God, as 
 our Great Father in the heavens, on whom we are 
 always dependent for all things." 
 
 " This is indeed true also," said Mr. Clifford, 
 " but the subject of my inquiiy related to the idea 
 which we are to form of God, and under which 
 we are to approach and worship him." 
 
 Here Mrs. Livingston inquired " whether we 
 ought to think of God at all as existing in any 
 form.''^ 
 
 In reply to her Mr. Clifford said, *'I cannot con- 
 ceive the least idea of a being, except it be merely 
 an abstract quality, unless I think of that being as 
 existing in some form. And if I attempt to think 
 of God and worship him without at the same time 
 conceiving of him as existing in some form, all 
 idea of a personal God perishes, and the mind 
 sinks imperceptibly into naturalism, and at length 
 ends in atheism. There seems to be but two gen- 
 eral ideas under which God is worshiped at all ; 
 all others being but modifications or derivatives of 
 these, viz., naturalism, or God as existing in, and 
 identified with nature, but without a separate per- 
 sonal existence ; and what is called anthropomor- 
 phism, or God as existing in the human form, and as 
 possessed of attributes from which human attributes 
 are derived. The latter is certainly the philoso- 
 phy of the Bible with respect to the nature of the 
 Divine existence. The Sacred Writings begin 
 
28 MORNING DEVOTIONS. 
 
 and end with this idea. Not only are the human 
 form and attributes ascribed to God every where 
 in the Old Testament, but the Scriptures open 
 with the distinct announcement that ' God created 
 man in his own image and likeness.' And the 
 great central doctrine of Christianity is, that God 
 is in Christ reconciling the world to himself — 
 that the divine dwelt in the human, bodily. And, 
 in order to raise and give us the most exalted 
 idea which we can possibly form of the mode of 
 the divine existence — and of the idea under which 
 God is to be worshiped, Jesus Christ when on the 
 earth, selected three of his disciples, and took 
 them apart, and when he had led them up on an 
 exceedingly high mountain, he was transfigured 
 hefore them, he unveiled himself, and showed to 
 them his divine appearance as he is to be seen in 
 ' his kingdom, his face shining as the sun, and his 
 raiment was white as the light.' This I regard as 
 the most exalted idea under which God can be ap- 
 proached and worshiped. And this, as it appears 
 to me, is the idea which we should endeavor to 
 form, and under which we should approach him 
 when we repeat the words, ' Our Father who art 
 in the heavens.' " 
 
 " You have interested me so much in presenting 
 this view of the subject, that I must beg of you, 
 if it will not be interrupting the order of your usual 
 course, to give me a brief exposition of your views 
 on the whole of this most interesting form of 
 prayer." 
 
MORNING DEVOTIONS. 29 
 
 "My usual custom," said Mr. Clifford, "is to 
 call the attention of my whole family more direct- 
 ly to the subject by asking some one of them a 
 question which requires a definite answer. But at 
 your request I will deviate from my usual course, 
 and proceed to give a very brief explanation of 
 each petition in its order." 
 
 " Halloiced he thy name.'''' A name is a word 
 which is applied to a person or to a thing to signify 
 its quality. And a person or a thing is rightly 
 named when the name does truly express the char- 
 acter and quality of the person or the thing. Thus 
 all the different names applied to the Lord in the 
 Sacred Scriptures, only express his attributes and 
 the different relations in which he is there re- 
 vealed. But in a more enlarged sense, by name is 
 signified not merely the literal term applied to a 
 person, but whatever reveals and makes known his 
 peculiar character and attributes. Thus, in this 
 enlarged sense, as applied to the Lord, it signifies 
 all things by which his true character and attri- 
 butes are made known to man — his Works as well 
 as his Wordy all things as well as words by which 
 his attributes are revealed. And in the highest 
 sense to the divine Humanity called the Son, which 
 he assumed and glorified, and which so perfectly 
 reveals the Father's character and likeness. And 
 his name is to be hallowed, treated as holy, 
 because so intimately associated with the idea of 
 him whom it reveals." 
 
30 MORNING DEVOTIONS. 
 
 " Thy kingdom come^ The Lord is called a 
 king in the Sacred Scriptures, because he is the 
 author and source of all Truth, which is the Law 
 of his kingdom. And his kingdom in the heavens 
 and on the earth, is the practical acknowledgment 
 of his truth as a law that is to be obeyed by angels 
 and by men." 
 
 " Thy will he done, as in heaven so also upon 
 the earth.'''' The will of the Lord is Love — univer- 
 sal Love to all. From Love only, he creates, pre- 
 serves, and continually operates and governs. And 
 his will is done when we act from the same spirit 
 of Love from which the Lord acts. In the heavens 
 — that is, in the minds and lives of the angels, the 
 kingdom of the Lord, — his truth, reigns, and his 
 Love prompts to, and operates in, every action. 
 And his kingdom comes, and his will is done upon 
 the earth as it is in heaven, when men live as the 
 angels live — when in humility they open their un- 
 derstandings to the divine Truth, their hearts to the 
 influences of the divine Love, and when all they 
 perceive to be true, and all they feel to be good, 
 is freely brought forth and manifested in their 
 lives." 
 
 " Give us this day our daily hread^ Bread 
 literally means one kind of food — in an enlarged 
 sense, all nourishment for the body. This is its 
 natural signification. But it is used to signify by 
 correspondence, spiritual food — all nourishment 
 for the soul — that which nourishes spiritual life ^- 
 
MORNING DEVOTIONS. 31 
 
 namely, all those perceptions of Divine Truth and 
 good affections of Love, called the ' bread of God 
 which Cometh down from heaven and giveth life to 
 the world.' Asking is an acknowledgment of our 
 dependence. And as we are always required to ask 
 for our daily bread when we pray, we are taught 
 to live continually mindful of our dependence on 
 the Lord, both for natural and spiritual sustenance 
 and life." 
 
 " And forgive us our debts as ive forgive our 
 debtors.'''' 
 
 " This petition," said l\Irs. Livingston, " I 
 often hesitate to repeat as it reads, and some- 
 times I am disposed to insert a word which wodd 
 render it more expressive of my own feelings and 
 desires. I fear that if it should be answered to the 
 letter we all should be hardly dealt with. For who 
 exercises the same forgiveness tov/ards his enemies 
 for which he prays from his Maker? I am, there- 
 fore, often disposed to pray thus, 'forgive us our 
 debts,' not as we do, but as we should ' forgive 
 our debtors.' " 
 
 " The words are right as they stand," replied 
 Mr Clifford. " It is only so far as man does ex- 
 ercise forgiveness, that he can feel that he is for- 
 given. The Lord is Love and mercy itself. He 
 imputes sin to no one, but is ever ready to exercise 
 free forgiveness towards all. But so long as man 
 is selfish, unforgiving and revengeful, the charac- 
 ter of the Lord appears the same to him. It ap- 
 
32 MORNING DEVOTIONS. 
 
 pears to him as it is seen reflected in his own 
 character. When he is himself unforgiving and 
 revengeful towards his enemies, the Lord appears 
 so to him. When he comes into the exercise of 
 forgiveness, the character of the Lord to his ap- 
 pearance undergoes a corresponding change, and 
 he feels that he is forgiven. In a word, it is only 
 an appearance which originates in his own deprav- 
 ity, that the Lord is ever angry with him, or is 
 ever unforgiving. The real truth is, that his char- 
 acter must always appear to be corresponding to 
 the state and character of man. And that his true 
 character can be seen only so far as man partakes 
 of his likeness, and comes into the exercise of for- 
 giving love. Continually, therefore, in prayer for 
 forgiveness, should man be reminded of the con- 
 ditions of his forgiveness. That it is on no 
 other grounds than that of simply exercising the 
 same forgiveness towards his enemies for which 
 he prays to the Lord. And that, if he, from the 
 heart, forgives not men their trespasses, neither 
 will his heavenly Father forgive (or appear to 
 him to forgive) him his trespasses. Notwithstand- 
 ing all the learned controversies about the Atone- 
 ment, and about the conditions of forgiveness, and 
 justification with God, the whole truth is summa- 
 rily, but fully expressed in the words, ^^ forgive and 
 ye shall he forgiven^ " For with what measure 
 ye mete, it shall be measured to you again." 
 
 " Lead us not into temptation, hut deliver us 
 from eviW'' 
 
MORNING DEVOTIONS. 33 
 
 " Here again," said Mrs. Livinj^jston, " there is 
 a seeming inconsistency in tlie language used 
 in this petition, as well as in several other pas- 
 sages in the Bible. In one place it is said, ' God 
 tempted Abraham,^ but the explicit declaration of 
 the Apostle James is, ' Let no man say when he is 
 tempted^ I am tempted of God ; for God cannot he 
 tempted, neither tempteth he any man. But every 
 man is tempted, when he is drawn away of his own 
 lusts, and enticed.'' If God does not tempt man, 
 why is temptation ever ascribed to Him ? Or why 
 are we required to pray that he would ' lead us 
 not into temptation'' if the only cause of the 
 temptation is (as the Apostle James declares) in 
 ourselves — our own evil propensities and lusts ? " 
 
 Mr. Clifford replied, " One is the real truth, the 
 other is the apparent truth — or the truth as it ap- 
 pears to man in a merely natural, unregenerate 
 state of mind. It is really true that the Lord 
 tempts no man, but that man is tempted only when 
 drawn away of his own lusts and enticed. The 
 cause of the temptation is always in himself. But 
 it does not always appear so to him. It appears 
 to him that external associates and circumstances 
 were the cause of his temptations to sin. He 
 reasons in this manner, ' Had I not been placed 
 in these peculiar circumstances, or influenced by 
 bad associates, I should not have been guilty of the 
 sins I have committed.' Thus he looks out of 
 himself for the cause of his sins. He attributes 
 
34 MORNING DEVOTIONS. 
 
 the formation of his character, not to any latent 
 evils, or bad propensities in himself, but merely to 
 the external circumstances and associates which 
 were the cause of awakening and bringing them 
 out into open manifestation. And when he prays, 
 ' Lead us not into temptation,'* these words are 
 understood by him as meaning. Withhold me from 
 such associates, and from going into such circum- 
 stances as will cause me to commit sin. But as 
 he advances in spiritual life, he gradually learns 
 by experience the real truth, that the only cause 
 of his temptations to sin, are within himself — are 
 his own evil propensities and lusts, which external 
 circumstances and associates only excite and man- 
 ifest to him, — that apart from these evils within 
 himself, external circumstances and associates can 
 have no power over him. And consequently he 
 then desires to be delivered from these evils within 
 himself, which he now sees to be the cause of his 
 temptations, but which his external circumstances 
 and associates were the means of first exciting and 
 manifesting to him. Thus the language of the 
 petition is perfectly adapted to every state, though 
 differently understood, according to the difference 
 of state and degree of advancement in the regen- 
 erate life." 
 
 " For thine is the kingdom, the power, and the 
 glory for ever." These words are a form of ac- 
 knowledgment, that the laws of order, or divine 
 truth, which is signified by kingdoju, and all power 
 
MORNING DEVOTIONS. 35 
 
 to obey it, and all praise and honor, are to be as- 
 cribed to the Lord alone. 
 
 " Amen,'''' is but a solemn asseveration of the 
 truth of what has been uttered." 
 
 " Thus you see, that when rightly understood, 
 this simple form of prayer, comprehends every 
 request, which, in a good state of affections, we 
 can make to the Lord. And, instead of disobey- 
 ing the direct command of the Lord, not to imitate 
 the Pharisees in making long prayers to be seen of 
 men — and using a vain repetition of words, it is 
 our duty to conform to his instructions, and rather 
 than multiply words, endeavor to bring our affec- 
 tions into that state of true resignation to the di- 
 vine will, in which this form of prayer will be 
 seen to express every desire which we ought to 
 cherish, — and in which it will be seen to be as 
 the perfect body, of which the real sentiments of 
 veneration and love to the Lord, united to a true 
 resignation to his will, are the sow/." 
 
CHAPTER IV. 
 
 THE UNION OF MORAL AND INTELLECTUAL CULTURE. 
 
 [ntellectual culture, and moral discipline, must be united. The 
 renovating influences of religion must impregnate the streams of 
 knowledge as they descend from the hill of science, or else they will 
 carry only moral disease as they flow through the land. 
 
 Mr. Clifford always felt a deep and a lively in- 
 terest in the great subject of education. But while 
 he witnessed with pleasure the advances made by 
 our schools in improving the understanding and 
 cultivating the taste, he often deplored the neglect 
 of moral and religious culture. And he lost no 
 occasion to inspire the young with correct motives 
 of action, and to teach and impress upon them 
 the true ends of acquiring knowledge. 
 
 When we had all retired from the breakfast 
 room into the parlor, he entered upon a famil- 
 iar conversation with Livingston and myself re- 
 specting the state of our college. Although not 
 liberally educated himself, he had during life de- 
 voted much time to systematic study and mis- 
 cellaneous reading, and was now well informed 
 in most of the sciences taught in our literary 
 institutions. 
 
MORAL AND INTELLECTUAL CULTURE. 37 
 
 Having drawn from us a pretty full statement 
 of the condition of the institution to which we 
 belonged — the course of studies which we were 
 pursuing — and the many particulars as to the 
 details of the mode of instruction pursued, — he 
 inquired, " And what now appears to be the end, 
 or the great moving principle held up before you 
 as the motive to exertion ? There are, doubtless, 
 a great variety of motives, and perhaps as many 
 shades and degrees of purity in them as there are 
 individuals ; but what I mean is, what appears to 
 be the esprit de corps of your institution — that 
 which is inspired and appealed to, by the example 
 and the influence of your instructors ? " 
 
 "If I understand your question aright," said 
 Livingston, ''I should say that it was honor — or 
 ambition for literary distinction. The chief topic 
 of conversation among our students, is their rela- 
 tive standing as men of talents and scholarship ; — 
 and this appears to be the only common measure 
 applied in the estimation of character." 
 
 " I was afraid that it was too much the case," 
 said Mr. Clifford. " But are not serious efforts 
 made on the part of your instructors to correct 
 this false principle, and to inspire you with higher 
 motives of action ? " 
 
 " We do, indeed," said Livingston, *' sometimes 
 in a grave lecture hear the principle of ambition 
 proscribed as of evil tendency, and on the Sabbath 
 we are often seriously warned and exhorted not to 
 
oS THE UNION OF MORAL 
 
 yield ourselves to its influence. But then even 
 the mode in which this is done, I have thought 
 rather tends to inspire us with emulation to imitate 
 the speaker's style and manner, than to cause us 
 to reflect on our own states, and make a personal 
 application of his remarks to ourselves. I am often 
 reminded by the manner of what Cicero says 
 even while listening to the most solemn exhorta- 
 tions from the pulpit on the Sabbath : ' Even those 
 philosophers who have written on the subject of 
 despising fame, have been careful to inscribe their 
 own names in the books they have written.' " 
 
 " And then what avail precept and principle 
 which are habitually and daily contradicted by 
 practice ? We are gravely told in a lecture that 
 ambition is a wrong motive, and seriously exhorted 
 in a sermon not to yield to its influence ; — but what 
 influence can this have on our conduct, when, at 
 the very next exercise, perhaps the very same per- 
 son in the capacity of an instructor, marks our 
 relative standing among our associates when we 
 recite, and thus appeals to the very same principle 
 as a motive of action, which he before had con- 
 demned as bad and of evil tendency." 
 
 " I am very glad," said Mr. Cliflx)rd, " to find 
 that you are not blind to the inconsistency of such 
 a course." 
 
 " It is one thing, my child," said Mrs. Living- 
 ston, "to be sharp-sighted, and able to detect 
 errors and inconsistencies in others, and a very 
 
AND INTELLECTUAL CULTURE. 39 
 
 different one to avoid the same ourselves. And I 
 fear that, although so ready to see and acknow- 
 ledge the inconsistency of this course, you do not 
 escape being as seriously affected by it yourself 
 as your fellows. I have labored much to try to 
 inspire you with higher and different motives — 
 not, indeed, wishing to abate your ardor and zeal 
 in your studies, but to cause you to pursue them 
 with an entirely different end in view." 
 
 " It is all but impossible," said Charles, " for 
 any one not to be affected by the strong influences 
 which there surround him, and I am also led to 
 think that it is right for our instructers to stimulate 
 and encourage our progress in science by appeal- 
 ing to our selfish ambition and love of fame. The 
 motive, to be sure, is selfish, but still greater attain- 
 ments are made in science and literature than 
 would be without appealing to this motive of ac- 
 tion." 
 
 " This is a subject on which I have bestowed 
 much reflection," said Mr. Clifford, " and the 
 result has been a conviction that inteUectual cul- 
 ture is not a blessing, either to the individual him- 
 self, or to the community, only so far as it is under 
 the control of moral principle, and religious mo- 
 tives of action." 
 
 " All moral evil may be traced to the abuse of 
 that knowledge which is above the state of our 
 moral affections. Of all states none is more hope- 
 less than that of the mere ambitious sciolist — the 
 3 
 
40 THE UNION OF MORAL 
 
 man whose understanding is raised far above the 
 level of his affections — who seeks for knowledge 
 merely for the sake of distinction and display, and 
 who is for ever engaged in argument from the 
 mere love of dispute and controversy. Such a 
 one sees no beauty in truth for its own sake. In 
 all his studies into the works of nature, which em- 
 body so much of the divine wisdom and goodness, 
 instead of being reminded of their divine Author — 
 of the sun that shines above — alas, he sees only 
 the comparative length of his own shadow — he 
 hears nought but the sound of his own footsteps. 
 If his motives are selfish and corrupt, talents and 
 education are but the sword of mischief in his 
 hands, which enables him to perpetrate acts of 
 villany and vice on a larger scale. And by them 
 he is enabled to breathe moral poison more effectu- 
 ally into the veins of society around him." 
 
 "But do you not think, Mr. Clifford," inquired 
 Mrs. Livingston, " that intellectual education is, 
 on the whole, a blessing to society ? " 
 
 "When rightly understood," answered Mr. Clif- 
 ford, " it is undoubtedly the greatest and best bles- 
 sing to man. But I am now speaking of intellectu- 
 al education to the neglect of corresponding moral 
 and religious culture. And I am much afraid that 
 society is not to be rendered happier by the pres- 
 ent mode pursued in the education of our youth. 
 My only hope is, that 1 am deceived in the amount 
 of moral and religious principle instilled into their 
 minds. 
 
AND INTELLECTUAL CULTURE. 41 
 
 " Knowledge and talents are power, and enable 
 man to accomplish his end, be it good or evil. If 
 supremely selfish in the state of his affections, 
 education does not change the current of his life ; 
 it only opens a deeper and a broader channel in 
 which it flows forth. If bent on wealth, the same 
 selfish passion which prompted the ignorant man 
 to acts of petty theft or robbery, when united to 
 talents and education, will find a more successful 
 development in counting the dishonest gains of 
 trade, or in evading the toils of the law. And by 
 whatever means it is acquired, great wealth will 
 give such a man an artificial standing in society, 
 it will create dependants around him, and, in a 
 thousand ways, give him a bad influence on the 
 community. 
 
 *' Our daily intercourse with men in business 
 brings us acquainted with those who seem to be 
 dishonest to the extent of their wits, — who lose 
 no opportunity to take every advantage of their 
 neighbours, — and, in view of their disposition, we 
 see that we have the greatest reason to thank God 
 for limiting their power to do evil by the narrow 
 compass he has given to their understanding, — and 
 that they do so quietly lay their heads on the lap 
 of ignorance, and that it is made so easy to them. 
 
 " Again, if ambition, or the love of dominion, 
 be the ruling passion, while limited and kept in 
 check by ignorance or a feeble understanding, it 
 is comparatively harmless; but when united to 
 
42 THE UNION OF MORAL 
 
 talents and high intellectual attainments, we can 
 prescribe no limits to its evils. 
 
 " As we turn over the pages of history and re- 
 view the past condition of mankind, as we sigh 
 over the tales of war and distress, and the calam- 
 ities of the great mass of society in all nations of 
 past ages, to what does the historian point us as 
 the cause of the evil ? It is to selfish ambition 
 united to talents and education — to intellectual 
 culture, to the neglect of corresponding moral and 
 religious improvement. What, for example, gave 
 to Alexander power to overrun the earth with all 
 the evils and desolations of war ? What but the 
 superior mind of his ambitious father, Philip, that 
 had prepared and disciplined his army, and the 
 education which he received from the great Aris- 
 totle, that gave him talents to command it, and 
 enlarged the sphere of his ambition ? It was his 
 superior talents and education, that enabled Julius 
 Csesar to sieze the reins of power in Rome, and 
 trample on the liberties of his country. The 
 same cause has but so recently put the sword of 
 the French nation into the hands of Robespierre, 
 and has now transferred it to Napoleon Bonaparte, 
 who is filling Europe with all the horrors of war. 
 These are, indeed, some of the most striking ex- 
 amples of this false principle. Yet it may also be 
 seen illustrated in its minor forms, and in different 
 degrees, by the present distress and miseries, in 
 all the civil governments of the world. What is 
 
AND INTELLECTUAL CULTURE. 43 
 
 it that now keeps up such systems of oppression 
 and disorder in the government of all nations — 
 compelling the many to toil for the few — that 
 makes the ruled the slaves of the rulers, while 
 these are but the slaves of their own passions ? 
 It is this same false principle, giving to men the 
 superior advantages of intellectual improvement, 
 to the almost total neglect of the heart — the 
 moral and active powers which are to direct and 
 control the understanding. 
 
 " And I greatly fear that we shall not long be 
 required to look for examples out of our own coun- 
 try. If men of strong ambition, great talents, and 
 intellectual attainments exist in a free republic like 
 ours, when their talents are under no moral re- 
 straint ; but selfish ambition alone directs and con- 
 trols them, then will there be scenes of continual 
 turmoil and strife. The aspirants after the honor 
 and rewards of office will continually breathe the 
 venom of party spirit and civil discord among the 
 people — foment divisions among the several states 
 — corrupt the press, and unite in clans and parties 
 to barter and sell offices as merchandize. And 
 this beautiful fabric of our government — this new 
 temple of civil liberty, in theory so beautiful ! may- 
 yet become but a den of such political thieves, 
 and then what will become of our liberties ? 
 
 " You must excuse, Mrs. Livingston, the enthu- 
 siastic ardor with which I speak upon this subject," 
 «aid Mr. CliffiDrd, " I am only desirous to make an 
 
44 THE UNION OF MORAL 
 
 effectual impression on the minds of these young 
 students, and to awaken in them serious attention 
 to this principle." 
 
 " I am very much gratified to hear the princi- 
 ples which I have constantly endeavored to instil 
 into my children, so forcibly and ably illustrated," 
 said Mrs. Livingston. 
 
 Here Charles inquired, "Do not the evils al- 
 luded to result from the advantages of education 
 and intellectual improvement being restricted and 
 confined to the few, while the great mass of the 
 people are left comparatively ignorant, rather than 
 from a defect in their motives of action ? If all 
 were equally well educated, each one would see 
 what was for his interest, so that one would be a 
 check upon another, and thus prevent aggravated 
 abuses, though all were governed only by motives 
 of selfish ambition." 
 
 *' The selfish and depraved passions of men," 
 said Mr. Clifford, " when excited, are not restrain- 
 ed and governed by their reason. If devoid of 
 moral principle and religious restraint, a com- 
 munity of equals in talents and intellectual attain- 
 ments cannot subsist together in society. When 
 Alexander said, that * the world has not two suns, 
 neither can it bear two conquerors,' he spoke, 
 like a disciple of Aristotle, the true language of 
 ambition. If equally ambitious, and equally talent- 
 ed, each one would aspire to the same stations of 
 power and of influence, and they would be either 
 
AND INTELLECTUAL CULTURE. 45 
 
 driven apart by a mutual reaction, and live solitary 
 like beasts of prey, — or else provocation would 
 call forth resentment, insult would be followed by 
 revenge, and mutual extermination would ensue. 
 When ambition alone is the propelling motive of 
 action, a man can have no rest till he has risen 
 above all whom he regards as less talented than 
 himself. It is not till he feels his own inferiority 
 of talents, that he is content with a subordinate 
 station, and thinks it sufficient glory to serve anoth- 
 er. As soon as he thinks himself equal to his 
 chief, he will serve him no longer. Then aliena- 
 tion and war commence between them. 
 
 " It is not, therefore, to an equality of talent 
 and education, that we can look for order and har- 
 mony in society. But so long as men are equally 
 governed by selfish ambition alone, it is by the 
 diversity of talents — in the greater and less de- 
 grees of intellectual power, that the disturbing 
 forces of society can be balanced and counter- 
 acted by opposing principles. The man who is 
 possessed of talents superior to all others in the 
 same community, if only equal in ambition, will 
 easily gain the ascendency ; he will gradually be- 
 come the centre of motion and of power, while 
 those of inferior grades of talent, will, in their 
 several stations, be content to acknowledge him as 
 their superior, while they are permitted to play 
 subordinate parts in the same system, and revolve 
 around him as planets or satellites, according to 
 their several degrees of ability. 
 
46 THE UNION OF MORAL 
 
 " I might continue the subject," said Mr. Clif- 
 ford, " much farther, and show the pernicious in- 
 fluence of talents and education on society, when 
 under the control of selfish motives through the 
 medium of literature, and in all departments of 
 authorship. Men view the subjects on which they 
 write or speak, not as they are, but as they appear 
 to them. And it is their own moral state which 
 gives the coloring and the hue to every subject 
 they contemplate. 
 
 " When an author, be he an historian, a poet, a 
 philosopher, or even a divine, writes under the in- 
 fluence of a merely selfish ambition, he writes not 
 for truth, but for fame, or for the pecuniary re- 
 ward of his labors. He will, therefore, accom- 
 modate himself to the state and to the prejudices 
 of the sect or party for whom he writes, adopt 
 such opinions and sentiments as will not be repug- 
 nant to those to whom he looks for approbation 
 and support. Hence we see the world is becom- 
 ing filled with books which this love of distinction 
 and prostitution of talents are bringing into exist- 
 ence ; — books, which are only the ofl*spring of 
 party prejudices, of a narrow sectarian spirit, or 
 of a low and squeamish moral sentiment. Books, 
 in no wise adapted to elevate or to instruct, but 
 merely suited to catch the gale of popular favor, 
 and secure to the author a party, or a sectarian sup- 
 port ; — while, at the same time, they are not only 
 corrupting the taste, but made the vehicles of er- 
 
AND INTELLECTUAL CULTURE. 47 
 
 roneous sentiments, and convey moral poison into 
 society. 
 
 " While we see that the human understanding is 
 capable of such an indefinite degree of expansion 
 and improvement, — that knowledge is poz(?<?r, and 
 that intellectual education is but the means of its 
 development, how can we feel indifferent to the 
 state of the moral and active powers — to that 
 which is to direct and control the intellect, and 
 cause it to become the great instrument either 
 of so much good or of so much ill. 
 
 " It will, perhaps, assist you to apprehend more 
 clearly my views of what the aim of education 
 should be, if we refer to the divine character as 
 the standard for imitation. The attributes of God 
 are equal in degree — his love is equal to his 
 wisdom — his knowledge or his power does not 
 exceed his benevolence — in Him they blend and 
 unite in undivided perfection. Man was created 
 to be a finite recipient of the divine attributes ; 
 but he becomes an image of his Creator, only so 
 far as he receives of his attributes in eiiual degree 
 — only so far as his benevolence is equal \.o\i\s 
 understanding and his knowledge, — only so far 
 as his moral affections are as benevolent as his 
 understanding is enlightened by knowledge. This 
 is the union of goodness and truth — that state of 
 order which God is in effort to effect in all men ; 
 and what God is in effort to join together, man 
 should not put asunder." 
 
CHAPTER V. 
 
 ON GOING TO CHURCH. 
 
 " O sweeter than the marriage-feast, 
 'Tis sweeter far to me, 
 To walk togi ther to the kirk 
 With a goodly company ! — 
 To walk together to the kirk, 
 And altogether pray, 
 While each to his great Father bends. 
 Old men, and babes, and loving friends, 
 And youths and mai>.lens gay I " 
 
 Coleridge. 
 
 At the first summons of the bell, Mr. Clifford 
 and his family were in readiness to set out for 
 church. The distance which they had to walk 
 was such, as, when punctual in leaving at that 
 hour, allowed them sufficient time to be all quietly 
 seated ten or fifteen minutes before the public ser- 
 vices commenced. And at all seasons of the year, 
 unless detained by the extreme inclemency of the 
 weather, or by sickness, he was punctual at church 
 with his whole family. 
 
 In a subsequent conversation with him on the 
 subject of public worship, Mr. Clifford freely com- 
 municated his sentiments as follows. 
 
 "Religion, as it aims to exalt and purify the 
 
ON GOING TO CHURCH. 49 
 
 affections of the soul, as well as to enlighten the 
 understanding, and thus to direct and control the 
 springs of action, is not only the best bond of 
 civil society, but the only true safeguard of all 
 social and domestic happiness. And public wor- 
 ship on the Sabbath, is one of the most direct and 
 efficient means of keeping its principles alive and 
 operative in the minds of all classes of society. 
 
 "In the temple consecrated to religious worship 
 on the Sabbath, the rich man and the poor man, 
 the learned and the ignorant, meet on a common 
 plane, and recognise each other as brethren — 
 children of the same great Father of all. There, 
 all worldly distinctions of rank and fortune should 
 be annihilated and forgotten. Every unhallowed 
 desire should be chastened and subdued. Whilst 
 each one endeavors to realize that he is now in 
 the more immediate presence of Him, in view of 
 whose majesty and glory it becomes us to indulge 
 no affections but those of deep reverence and 
 love. 
 
 " In this hallowed retreat from a world of self- 
 ishness and depravity, no jarring elements, or 
 sectarian diflerences of sentiment, should be allow- 
 ed to disturb for a moment the harmony of our 
 worship, or strike a single note of discord. The 
 mind of him whose office it is to minister at the 
 altar — to lead our devotions and to unfold the 
 doctrines of eternal life, should be pure, and ele- 
 vated above all efforts at paltry display. He should 
 
50 
 
 ON GOING TO CHURCH. 
 
 be too earnestly engaged in discharging the office 
 of his mission, to discuss with sectarian zeal mere- 
 ly abstract and speculative difTerences of opinion 
 before a miscellaneous congregation, who are ill- 
 prepared to follow a metaphysical argument, but 
 all of whom require to be fed with the plain, sub- 
 stantial bread of life. Having first overcome all 
 opposition to the truth in himself, and being thus 
 prepared to lead the way, he should so present the 
 truth, and adapt it to the state of his flock, that 
 'his sheep will hear his voice and follow him' as 
 their spiritual shepherd. And through him, as a 
 humble medium of the Lord, they should be ena- 
 bled ' to go in and out and find pasture.' 
 
 " I have always found it impossible to make a 
 sudden transition from one state of affection to 
 that which is very different, without doing violence 
 to my feelings. Indeed, it is evidently in accord- 
 ance with the nature of the mind, that these 
 changes should be gradual. When, therefore, we 
 come at a late hour into the house of public wor- 
 ship, we not only interrupt the devotions of others, 
 but our own minds also are not prepared to join 
 with proper feelings, in the exercises of divine 
 worship. We require some time to come into a 
 frame of mind suited to religious devotion, I 
 have, therefore, for a long time, regarded it as one 
 of the duties connected with religious worship, not 
 only to be punctually seated before the exercises of 
 worship commence, but to be seated with my 
 
ON GOING TO CHURCH. 51 
 
 whole family, so much before this time, as to en- 
 joy a short season of silent meditation, and of still 
 communion with my own mind. I find this a 
 profitable season to withdraw my thoughts more 
 effectually from all outward and worldly cares — 
 to realize for what object I have come into the 
 house of worship — and whom I am about to ad- 
 dress in prayer. 
 
 " The influence of the truth on my mind, I 
 have learned by experience does not depend so 
 much on the clearness and force with which it is 
 delivered, or, even on the affections of the minis- 
 ter, as upon the state of preparation in my own 
 mind. My own affections must be open to instruc- 
 tion — my attention given — or nothing has an 
 abiding place in the mind. 
 
 " It is, therefore, as much our duty to take heed 
 how we hear, as ivhat we hear — that we should 
 come into the house of worship with such a sense 
 of the sacredness of the duties in which we are 
 about to unite, as shall restrain the wandering look, 
 and the prying gaze, and give that external com- 
 posure to the countenance, and that meek expres- 
 sion to the whole demeanor, which ever become 
 the house of worship. 
 
 " From those who are governed by no higher 
 motives than fashion, or merely external considera- 
 tions, we are not to expect a reform to commence ; 
 — but surely it is lamentable to consider what 
 vague and indefinite ideas prevail on the subject of 
 
52 ON GOING TO CHURCH. 
 
 religious worship, among those who profess a deep 
 interest in religious truth. Instead of having, what 
 appears to me, a true standard before them on the 
 nature and uses of true worship, — instead of en- 
 deavoring to come together in a state to join de- 
 voutly in spiritual worship at its regular and proper 
 seasons, and regarding the exercises of worship 
 merely as the means of their advancement, most 
 professing christians at the present day, seem to 
 regard them as the end. They seem to multiply 
 their number so as to distract and fatigue the mind, 
 — and to have fallen into the habit of attending 
 them merely with their outward presence. They 
 appear to go to church as to idle pastimes — like 
 listless spectators — without even thinking of the 
 end in view, and without feeling that they them- 
 selves have a part in the exercises of devotion. 
 
 " How different," said Mr. Clifford, " is the gen- 
 eral custom from what it should be on this subject. 
 When we assemble in the house of worship, in- 
 stead of feeling that we are spectators, we should 
 feel that we ourselves have a part to sustain in 
 every exercise. That the form used is to be filled, 
 not by the minister alone, but by every one 
 present. 
 
 " When, for instance, the minister who leads 
 the devotions of the church engages in the exercise 
 of prayer, instead of leaving him to go through 
 with the form for them, it is for each one present 
 to bring his own mind into a devout and prayerful 
 
ON GOING TO CHURCH. 53 
 
 frame. Knowing that we cannot add to the know- 
 ledge of the Lord respecting our wants, or even 
 change his purposes respecting our desires by 
 prayer, (only so far as it has an influence upon our 
 own state, and prepares us to receive from him,) 
 we should endeavor to come into the most feeling 
 sense of our dependence upon Him, and of our 
 relation to Him. Though we may be joining in 
 prayer with others, we should not for a moment, 
 be unmindful that we are praying to the Lord. 
 We should endeavor to prostrate our wills before 
 Him — we should externally assume that posture 
 in our devotions, which the feelings of true rever- 
 ence will involuntarily give as the posture of sin- 
 cere prayer. And the form of words used in 
 public prayer, should be such as are most suited, 
 as a means to produce the affections of prayer in 
 the minds of all — of raising their thoughts above 
 self and the world, and of preparing the mind to 
 receive the instructions imparted from the Word 
 into corresponding affections. 
 
 " So also should it be in the exercise of sacred 
 praise.^'' 
 
 Here I remarked. How pleasant it appeared to 
 see all the members of his own family join in that 
 interesting exercise. 
 
 *' True," said he, " they are all able to do so, 
 although several of them have not what is called 
 a natural ear — or a natural voice for music. The 
 truth is, that with proper early instruction, every 
 
54 ON GOING TO CHURCH. 
 
 child may, and should be taught enough of music, 
 to join in all the ordinary exercises of public wor- 
 ship. I have often found it a most delightful ex- 
 ercise, and a source of the most happy influences 
 in our domestic circle. And then at church, it is 
 of the greatest importance that all children should 
 be brought up to feel that they have a part to sus- 
 tain in every exercise. But I am diverted by your 
 allusion to my family. It is important for every 
 one to feel that he has a part to sustain in each ex- 
 ercise of worship. And O, how delightful, too, it 
 is to be able to join in the devout songs of praise 
 to the Lord in the assembly of his people ! to join 
 in concert with those who can ' sing with the spirit 
 and with the understanding also ! ' What the pos- 
 ture and the language o^ prayer are to the feelings 
 of devotion — sacred 7riusic is to the sentiments of 
 holy joy and sacred praise. It is the natural lan- 
 guage of these aflfections. And as the language 
 of prayer is to be repeated as giving expression to 
 the feelings and desires of the soul, or else as the 
 means by which we may be assisted to receive the 
 true affections of reverence, and a feeling sense 
 of our dependence on the Lord ; so the exercise of 
 devotional music is to be used to give external ex- 
 pression to the feelings of holy joy and sacred 
 jaraise, or else as the means of awakening these 
 emotions in the mind. And when we engage in 
 the exercise of sacred praise in public worship, 
 the heart, if not the voice of each one, should be 
 
ON GOING TO CHURCH. 55 
 
 attuned to the sentiments, and its chords should 
 vibrate in harmony with the subject. 
 
 "And when we hear the Sacred Scriptures read, 
 or the spiritual doctrines contained in them un- 
 folded in their application to the regenerate life, 
 we should ' take heed how we hear.' Our minds 
 should be laid open to the full and deep impress of 
 what we hear. It should be received as addressed 
 to our own individual states, and as what we should 
 apply to ourselves. And when we retire, we 
 should carry it along with us, stored up in the mind 
 for future reflection and application to life. 
 
 " When such is the state of those who unite in 
 religious worship, a corresponding sphere is cre- 
 ated, a sympathetic influence seems to pervade the 
 assembly, and the Lord is felt to be present with 
 them, and in the midst of them. The spirit of 
 truth can then accompany the preaching of the 
 word, and like a copious shower of rain descend- 
 ing through a warm and a genial atmosphere, or 
 like the milder influences of the distilling dews 
 of evening, its doctrines can descend in a manner 
 adapted to the states of all, — giving strength to 
 the weak, consolation to the afflicted, confidence 
 to the wavering, and causing all to feel renewed 
 life by being elevated for a season above self and 
 the world, and brought nearer to Him who is the 
 great fountain of influent life to the soul." 
 4 
 
CHAPTER VI. 
 
 SELF-EXAMINATION. 
 
 Food taken into the stomach does not nourish the body, until it 
 undergoes digestion, is taken into the blood, and assimilated in the 
 system — corresponding to these are the transformations which truth 
 received into the menjory must undergo, before it can give nourish- 
 ment and vitality to spiritual life. 
 
 Having provided suitable entertainment for 
 those visiting at his house, Mr. Clifford, in accord- 
 ance with his established habit, excused himself 
 for an hour, after returning from church, in order 
 to retire for the purpose of self-examination. 
 
 Nothing appears to evince more clearly the de- 
 pravity of the human heart, and the shallowness 
 of religious sentiment in the church at the present 
 day, and how little ground there is for religious 
 truth, even in those who profess to be governed by 
 a faith in things unseen and eternal, than the trifling 
 and even volatile conversation which we so often 
 hear immediately after the most solemn and affect- 
 ing discourses from the pulpit on the Sabbath. 
 I can well remember the impressions I received 
 from this prevailing habit, while yet in my child- 
 hood. My own mind was often deeply interested 
 
SELF-EXAMINATION. 57 
 
 and affected by the truths which I had heard. 
 And, instead of returning immediately into the 
 society even of our own family circle, I frequently 
 wished to retire and meditate on the subject, and 
 consider it in its practical application to myself. 
 Such being the impressions left upon my mind, 
 my feelings have been often shocked at the light 
 and frivolous conversation in which almost all 
 allowed themselves to indulge. The passing news 
 of the day — the gossip of the neighborhood whis- 
 pered into the ear on the way to church — the ap- 
 pearance of a stranger — the form of a fashiona- 
 ble dress or bonnet, was often the first, and ap- 
 parently the uppermost subject on the mind even 
 of the members of the church. 
 
 Surely it is not because we do not hear, but 
 because we do not take heed how we hear, that we 
 remain in such spiritual ignorance. We often hear 
 too much, but give to what we hear no reflection. 
 We make religion to consist merely in attending 
 religious meetings, and hearing without giving 
 attention to the duties of self-examination, or mak- 
 ing any application of the truth to our own state. 
 
 This almost universal habit had not escaped the 
 observation of ^Ir. Clifford. But what he saw and felt 
 as an evil in others, he sought for in himself, and 
 endeavored to correct it. He therefore made it 
 his almost invariable custom, after returning from 
 church on Sabbath morning, to retire by himself 
 in order to reflect on the subject of the sermon, 
 
58 SELF-EX iiMINATION. 
 
 and make a practical application of the truth to 
 his own state of mind. 
 
 His pious mother had trained him up from a 
 child to write down the text and the heads of the 
 sermon in his journal. And she had also encour- 
 aged him to transcribe from memory such portions 
 of the sermon as he could recall to mind, immedi- 
 ately after returning home. 
 
 This gave him the habit of fixed attention to 
 what he heard, and it also gave him great facility 
 in recalling it afterwards. 
 
 As he advanced in life, he found this habit of 
 great advantage. Not because he then thought 
 best to transcribe the sermon into his journal, 
 but he still wished to recall to mind, and review 
 with attention the doctrine and the sentiments 
 it contained. If, at any time, he detected what 
 appeared to him as inconsistent, either in the doc- 
 trine, or the reasoning by which it was supported, 
 instead of speaking of it openly to the detriment of 
 Mr. Wakefield, his pastor, he would take an early 
 opportunity to inquire of him, if he had rightly 
 understood the subject. And if he found on in- 
 quiry, that he was not mistaken, he would then 
 freely state his objections to him. And they would 
 enter upon a free and candid inquiry into the sub- 
 ject, which often resulted in their mutual benefit. 
 
 But the great point which Mr. Clifford always 
 kept before him at these seasons, was that of self- 
 examination. Taking such parts of the sermon as 
 
SELF-EXAMINATION. 59 
 
 had a practical bearing on his own state, he held 
 them up before his mind in order to compare his 
 feehngs and habits of life with them. 
 
 Here was the secret of Mr. Clifford's growth 
 and advancement in religious life. He practically 
 applied his religious teachings to himself. He 
 held up the truth which he heard before him — 
 saw and compared himself, with all his deficiencies, 
 by that as a standard. Here, he would say to 
 himself, I have been deficient in some duty. 
 There, again, I performed the duty externally, 
 but it was not done in a right spirit — it was done 
 too much as a mere duty, not because it was loved. 
 In some other respects, perhaps, he could perceive 
 he had made some progress. There was no stand- 
 ing still with him. He never rested, or felt satis- 
 fied with his attainments. Forgetting the things 
 behind, he was pressing on to something higher 
 and better. He was deeply impressed with the 
 belief, that the tendency of true spiritual religion 
 was to make us pure in heart, even as Christ is 
 pure. He saw and felt, too, that if we really en- 
 deavor to follow the Lord in the regeneration, we 
 shall have to contend with foes within as well as 
 without. That it requires many painful conflicts 
 to subdue our evil passions and selfish desires, and 
 to bring them all into subjection to the laws of 
 divine order. What every Christian has to learn 
 by experience, he had learned ; — that many were 
 the " foes of his own household " — the evils and 
 
60 SELF-EXAMINATION. 
 
 the false persuasions of his own mind. But still 
 he kept constantly in view, that the end of the 
 Christian's warfare is peace. Even in the darkest 
 hour of spiritual temptations, he was cheered by 
 the promises and encouraged by the example of 
 his Lord and Master. " Be of good cheer, 1 have 
 overcome the world. Peace I leave with you, my 
 peace I give unto you. Let not your heart be 
 troubled." 
 
 The kind of preaching which Mr. Clifford most 
 enjoyed, was that which presented the doctrines of 
 religious truth most clearly in their practical rela- 
 tions to life and conduct — which aimed at reach- 
 ing the springs and motives of action — which 
 shrunk not from declaring the whole truth, and 
 which, while it gave no unnecessary pain, aimed 
 at probing the disease to its centre, in order to 
 work an effectual cure. 
 
 One custom peculiar to him, was not to suffer 
 any one exercise of the Sabbath to press on ano- 
 ther so soon as to destroy or impair its appropriate 
 influence. He was well acquainted with the phi- 
 losophy of the mind, and he knew that nothing 
 could ever be gained by over-tasking its powers — 
 that the most important and interesting exercises 
 may become tedious and useless, either by being 
 too frequent in their recurrence, or too much pro- 
 longed in duration. After much reflection and 
 observation, he had come to the conclusion, that 
 one exercise on the Sabbath expressly for religious 
 
SELF-EXAMINATION. 61 
 
 worship^ was as beneficial in its results as more. 
 And he accordingly did not attend meeting for 
 worship, except at the morning service. 
 
 He wished to hear religious truth then presented 
 in a clear and forcible manner, so as to leave a 
 deep and an abiding impression on the mind. 
 He desired to have solid matter for reflection. 
 But then he knew, that if he would profit by his 
 pastor's instruction, he must make a practical ap- 
 plication of it to his own state of mind. Instead, 
 therefore, of allowing the impressions he received 
 at morning worship, to be immediately effaced, by 
 the repetition of another exercise of the same kind, 
 he took time to reflect on what he had heard. He 
 endeavored to digest and make it his own, so that 
 it became spiritual food, forming the flesh and the 
 blood of his spiritual life. 
 
 Before cOming to a determination, however, to 
 adopt this course, he had some conscientious scru- 
 ples, and several serious conversations with Mr. 
 Wakefield, his worthy pastor. He said to him one 
 day in conversation on this subject, " I often find 
 my mind to be much confused and weary, after 
 returning from a second or third meeting for re- 
 ligious worship. I have not time during the inter- 
 mission to give the first sermon sufficient reflec- 
 tion, so as to feel prepared for another subject. 
 And when I attempt to think them over together, 
 to review the subjects, and apply the sentiments to 
 imy own mind, I am often reminded of a person 
 
62 SELF-EXAMINATION. 
 
 who unwisely takes a second dinner, while the 
 first would naturally be undergoing the process of 
 digestion ; the result of doing which is, to inter- 
 rupt the order of nature, and to debilitate rather 
 than give strength to the system." 
 
 Without wishing to dictate or to prescribe his 
 course of duty, he very frankly expressed to Mr. 
 Wakefield his own views on this subject. " If 
 you," said he, " instead of attempting to write 
 two or three sermons a week, would concentrate 
 all your studies into one, and bring forth a sermon 
 that is mature, replete with instruction, and con- 
 taining spiritual food for reflection, it would, as it 
 appears to me, produce a more healthful and or- 
 derly growth in religious life. 
 
 " In the first place, if you preached but one ser- 
 mon on the Sabbath, your meetings would be more 
 punctually attended, and your discourses would be 
 listened to with greater attention. And again, 
 your own attention would not be distracted by a 
 variety of subjects during the week, but you 
 could give such mature reflection, and systematic 
 order to your sermons, as would render them much 
 more instructive ; and, besides, you would have 
 strength and ability to cause them to make a deep 
 and abiding impression on the mind. And my 
 own experience has taught me, that one such dis- 
 course, in which religious truth is presented with 
 clearness and force, and in a manner to make a 
 deep inqpression on the mind, is incomparably 
 
SELF-EXAMINATION. 63 
 
 better in its effects, than to have the attention dis- 
 tracted and wearied by continually listening to a 
 variety of wordy declamatory efforts, which con- 
 tain but little matter for future reflection." 
 
 " But what would you have my people do in the 
 afternoon ? " said Mr. Wakefield. 
 
 "Do," said Mr. Clifford, "in the first place, I 
 would give them something to reflect upon in the 
 morning sermon, and then teach them liow to re- 
 flect, and give them time to do so." 
 
 " Alas," replied Mr. Wakefield, "I fear you are 
 not aware how few there are who care enough 
 about a sermon to give it any reflection." 
 
 " True," said Mr. Clifford, " but I have thought 
 that the present mode of preaching and of spend- 
 ing the Sabbath, directly calculated to destroy the 
 litle inclination there is still remaining to give seri- 
 ous reflection to religious truth. In the first place, 
 but little that is practical is given them to reflect 
 upon ; and then they are allowed no time to re- 
 flect upon that, before they are required to attend 
 upon another exercise of the same kind." 
 
 " But what course would you suggest } " in- 
 quired Mr. Wakefield. 
 
 " After allowing proper time for reflecting on the 
 subject of the morning sermon," replied Mr. Clif- 
 ford, " I would have a different kind of exercise 
 in the latter part of the day, which would call up 
 new and different trains of thought and reflection, 
 while it would leave undisturbed the deep and 
 
64 SELF-EXAM INATlON. 
 
 inward feelings and impressions awakened by the 
 morning service. The sentiments and feelings of 
 worship are peculiarly appropriated to this service. 
 Then, the spiritual doctrines of religion should be 
 presented in their ^^rac^icY// application to the re- 
 generate life, and in a manner too, to awaken deep 
 reflection, and give rise to strict self-examination. 
 This state I would leave undisturbed by again at- 
 tempting to awaken a similar kind of sentiment 
 and reflection. But there might be an exercise for 
 doctrinal instruction — or for social conference on 
 doctrinal and practical subjects, which would not at 
 all interfere with the influence of the morning 
 service. At that time the more advanced mem- 
 bers of the church might meet and freely converse 
 together on subjects and principles then engaging 
 their attention. The youth and children could be 
 brought together in classes according to their ages 
 and degrees of advancement, and have a system- 
 atic course of religious instruction laid out, adapted 
 to their various states ; so that all the members of 
 the society, who could be brought to feel any in- 
 terest in the subject, would be provided for." 
 
 " I am convinced," said Mr. Wakefield, " that 
 the course you recommend is far better, and I only 
 have to regret that the public sentiment, and con- 
 firmed habits of my people are such, as do not ad- 
 mit of adopting it at once in practice." 
 
 Mr. Cliflbrd did not fear the reproach of being 
 singular ; he knew that every man who is at all 
 
SELF-EXAMINATION. 65 
 
 enlightened in advance of his contemporaries, has 
 that to encounter. He resolved, therefore, with 
 the approbation of Mr. Wakefield, to enter upon 
 this course ; and in his own family to adopt that 
 mode of spending the afternoon of the Sabbath, 
 which he thought would be most conducive to their 
 improvement. 
 
 The time which, as we have observed, he him- 
 self devoted to reflection and self-examination, he 
 required his children to spend in the same manner 
 that he had been accustomed to do in his youth. 
 Immediately after returning from church, each 
 one of them was required to record the text, and 
 to transcribe into his journal such portions of the 
 sermon as he was then able to recall. To what 
 account this was turned, the reader will see in the 
 following chapter. 
 
CHAPTER VII. 
 
 CONVERSATION AT DINNER ON THE SABBATH. 
 *' The Son of Man is Lord even of the Sabbath day." 
 
 Punctually at two o'clock, the usual hour, the 
 bell rung as a summons to a well-served dinner. 
 It was the usual custom of Mr. Clifford to sit at 
 dinner with his family a whole hour. Instead of 
 meeting them at the table w^ith all the cares and 
 anxieties of business on his mind, he endeavored to 
 throw off every thought on these subjects, to relax 
 his mind in the quiet sphere of social enjoyment, 
 and enter into free conversation with his wife and 
 children. 
 
 After having gone through with the honors of 
 the table in connection with his wife, he entered 
 into free and familiar conversation on such topics 
 as he deemed most useful and instructive to his 
 children. But, on the Sabbath, the standing sub- 
 ject of conversation while at table, was the sermon 
 of the preceding morning. 
 
 Without varying from his custom in consequence 
 of having company at dinner, he began as usual : 
 " Well Jane, my daughter, can you name good 
 Mr. Wakefield's text this morning .^" 
 
CONVERSATION AT DINNER. 67 
 
 "Yes, papa, I remember it easy to-day, for it 
 was part of the fourth commandment." 
 
 "What were the words, my child?" 
 
 " ' Remember the Sabbath day and keep it 
 holy,' Exodus, 20th chapter and 8th verse." 
 
 " Very well. Can you, Ellen, now give us the 
 heads of the sermon .^" inquired Mr. Clifford. 
 
 " After some introductory remarks," replied 
 Ellen, " Mr. Wakefield said he should, ^ first ^ 
 endeavor to explain the signification of the Sab- 
 bath in the Jewish church — secondly^ that he 
 should remark on the distinction between the Jew- 
 ish and the Christian Sabbath — and thirdly^ that 
 he should speak on the mode of oh serving the Sab- 
 bath — on what is to be understood by keeping it 
 holy: " 
 
 " Very well," said her father, " and now, 
 George, you may read what you have transcribed 
 into your journal of what was said on the first 
 head." George then read from his journal as 
 follows : 
 
 " In the representative^ or typical church of the 
 Jews, time was divided into periods of seven days, 
 seven years, and seven times seven, or forty-nine 
 years. Of these periods of time, the first six days, 
 and the first six years, they were commanded to 
 labor, and do all their work, but they were required 
 to abstain from all labor, and to rest during the 
 seventh. These periods of time in that church, 
 represented states of mind. The six days and the 
 
68 CONVERSATION AT DINNER 
 
 six years of labor, represented the labors and com- 
 bats, or spiritual temptations, which are to be 
 passed through during our regeneration ; — the 
 seventh day, and the seventh year, the rest and 
 peace which follow the labors of self-denial." 
 
 Here Mrs. Livingston said, " I should be happy 
 to have you, Mr. Clifford, explain further what was 
 said in this part of the discourse. The explana- 
 tion was new to me, and I should be glad to under- 
 stand it better." 
 
 "The Jewish church," said Mr. Clifford, "was 
 not a true spiritual church, but the merely typical 
 representative of such a church. Its outward 
 rites and ceremonies of worship, were such as 
 could only represent by external signs, and natural 
 symbols, true spiritual worship. A similar expla- 
 nation is to be given of the division of time in that 
 church into periods of seven days, seven years, 
 and seven times seven years. This division of 
 time into these stated periods, was to represent 
 by correspondence, the various changes of state 
 through which every man must pass while he is 
 being regenerated and prepared for heaven." 
 
 " But will you have the goodness to explain," 
 said Mrs. Livingsion, " what we are to understand 
 by the natural., and what by the spiritual or re- 
 generate state." 
 
 "All men are born into the world," replied Mr. 
 Clifford," with an hereditary ruling affection, which 
 is selfish, or which proraps them to seek their own 
 
ON THE SABBATH. 69 
 
 good, and to disregard the good of others ; — while 
 they continue to live, and to act from this, as the 
 ruling affection of life, they are said to be in a 
 natural, or in an unregenerate state. But when, 
 from an acknowledgment of the authority of the 
 divine law, man denies himself the gratification of 
 this affection, and lives in a state of voluntary sub- 
 jection and conscientious obedience to the truth, as 
 the law of his life, he is then said to be in a 
 spiritual or in a regenerate state of mind. The 
 love of self with its gratification, is the life of the 
 natural man — obedience to the truth, from the 
 love of others, and from an acknowledgment of 
 the Lord as its source, is the life of the spiritual 
 man." 
 
 " Do then the six days of labor signify the 
 natural state, and the Sabbath of rest the spiritual 
 state ? " inquired Mrs. Livingston. 
 
 " Not exactly so," said Mr. Clifford. " But I 
 was going on to explain further, and make an ap- 
 plication of this natural division of time to rep- 
 resent those changes of state, which take place 
 while leing regenerated, or while coming into a 
 spiritual state of mind." 
 
 " When a child shall have passed the period of 
 instruction and of subjection to his parents, and 
 arrived at the age of freedom, and moral respon- 
 sibility, he will be left free to form his own char- 
 acter — that for which he is responsible. If he 
 then act from his hereditary selfish affections, and 
 
70 CONVERSATION AT DINNER 
 
 disregard the known laws of God, and violate his 
 conscience, he will continue to be a merely natu- 
 ral man. Or, if, from merely selfish motives, he 
 live in external obedience to the laws of moral 
 and civil life, though a better citizen, and a better 
 member of society, still he will be merely a natu- 
 ral man. But if, on the other hand, he shall then 
 endeavor to live in conscientious obedience to the 
 truth which he may have been taught, shall deny 
 himself when tempted to violate it, and make that 
 the law of his life, then his spiritual life will have 
 begun. Spiritual or regenerate life commences 
 by a voluntary obedience to the truth as the ac- 
 knowledged law of God. But spiritual life will 
 then have only begun. Many days of labor are 
 to be passed through before he will come into a 
 state of spiritual rest^ 
 
 " The six days of labor, then," said Mrs. Liv- 
 ingston, " represent the labors of self-denial — 
 or the opposition which is felt between the two 
 opposite principles of the mind — the love of self, 
 and the love of our neighbor, while man is pass- 
 ing from the natural to the spiritual state." 
 
 " Just so," said Mr. Clifford. " Before we can be 
 brought to give up our own wills, and to act from 
 love to others, a great work must be done within 
 us. All our latent evils must be brought out and 
 shown to us in such a manner, that we shall see 
 them and be led to forsake them. There is a sense 
 in which we must lay down our own lives, and 
 
ON THE SABBATH. 71 
 
 forsake all that we have, before we can be fully 
 regenerated, and become true disciples of the 
 Lord, so as to enter into the rest signified by the 
 Sabbath." 
 
 Here Charles remarked, " There is a continued 
 succession of weeks, or of these same periods of 
 time, and I should like to inquire, if it would not 
 interrupt the order of your explanation, whether a 
 person who is leing regenerated^ must always be 
 passing through the same alternations of state. If 
 so, it would seem that he is not making any pro- 
 gress." 
 
 "The work of man's regeneration," said Mr. 
 Clifford, " is a great work. It consists of many 
 days and nights, weeks and years, before it is 
 fully accomplished. 
 
 " You recollect that time was divided into peri- 
 ods of seven days, seven years, and seven times 
 seven years, or the period of the general jubilee, 
 when a new series again commenced. This great 
 period was that which represented the full com- 
 pletion of the work of man's regeneration, and 
 preparation for the heavenly rest, — that state 
 when the love of self is effectually broken and 
 subdued, and the Lord reigns in, and governs the 
 whole life. 
 
 "But before coming into this state, there are 
 many successive states to be passed through. 
 Each individual act of serious self-denial, occa- 
 sions internal struggles, or spiritual combats in the 
 5 
 
72 CONVERSATION AT DINNER 
 
 mind — a state of spiritual labor, which is repre- 
 sented by the six days' labor in the Jewish church. 
 But when we have effectually overcome the evil, 
 and are brought to feel more deeply our depend- 
 ence on the Lord, and to act from ^ spirit of love 
 to our neighbor, then we come into a correspond- 
 ing season of spiritual rest — into the state repre- 
 sented by the Sabbath. Many are the successive 
 alternations of state through which we must pass. 
 Our evils, or spiritual enemies, are an innumera- 
 ble host, which cannot be overcome at once, ' but 
 by little and little,' must they be driven out. It is 
 only by repeated and successive combats with 
 them, as they are individually manifested, that they 
 will be at last overcome and exterminated, so that 
 the spiritual truths of the church, represented by 
 the sons of Israel, can come in, take possession of 
 the land, and enjoy the Sabbath of spiritual rest." 
 
 Feroline was then requested to read from her 
 journal what she had transcribed from the sermon, 
 on the distinction between the Sabbath of the 
 Jeivish and Christian churches. She then read 
 as follows : 
 
 "There is precisely the s«me distinction," re- 
 marked Mr. Wakefield, " between the Sabbath of 
 the Jewish and the Christian churches, that there 
 is between the two churches themselves. Inter- 
 nally, or considered as to their origin and spiritual 
 design, these two churches are the same ; but, 
 externally, or as to their outward form, they are 
 
ON THE SABBATH. 73 
 
 very different. They were both, and equally, 
 revelations from the Lord, and established by di- 
 vine authority. Their design is the regeneration 
 of man. But the Jewish dispensation was not a 
 true spiritual church. It was only the external or 
 typical representative of such a church. As re- 
 spects the Jews, it had no internal spiritual char- 
 acter. They were external natural men, and only 
 made the medium of receiving and of giving to the 
 world, the mere outward form^ or typical repre- 
 sentation of a spiritual church. But the Christian 
 church is a higher, a more spiritual dispensation. 
 For the Lord Jesus Christ by whom it was estab- 
 lished, spiritually fulfilled in himself all that was 
 typically represented in the Jewish church. That 
 is, he fulfilled the Sacred Scriptures of the Old 
 Testament, by taking upon himself our nature, 
 and while being glorified, passing through all those 
 different states which were typically represented 
 in the corresponding external forms, and significa- 
 tives of the Jewish church. And as far as man 
 follows him in the regeneration, he will also pass 
 through corresponding states, and come into the 
 internal spiritual state of mind which was out- 
 wardly represented by the Sabbath of the Jews, 
 The nearest approach to this state of spiritual rest 
 to which the merely natural man can approach, is 
 such a state of natural rest as was enforced on the 
 Jews. But as man becomes spiritual, as he follows 
 the Lord in the regeneration, he will come into the 
 
74 CONVERSATION AT DINNER 
 
 fulfilment of this external form. The Sabbath will 
 not be merely a day of abstinence from labor and 
 natural excitement and pleasure, but a day of in- 
 ward peace and positive enjoyment. The spiritual 
 affections of love towards man will flow forth freely 
 into corresponding external acts and expressions 
 of joy." 
 
 " The distinction then between the Sabbath of 
 the Jews and the Lord's day," said Mrs. Living- 
 ston, inquiringly, " is, that the one was the mere 
 outward /orm, of which the other is not only the 
 form but the reality ?" 
 
 "I should rather say," answered Mr. Clifford, 
 " that the Sabbath of the Jews was the nearest 
 form, which the merely natural man can be made 
 to observe and keep, of the state of spiritual rest 
 signified by the Sabbath. Had the Lord con- 
 formed strictly to the ideas of the Jews respecting 
 the Sabbath, they would not have accused him so 
 frequently of breaking it. But when he brought 
 forth the affections of divine love into the works 
 which he wrought, and into the doctrines which 
 he taught, ' This man cannot be of God,' said the 
 Jews, ' for he keepeth not the Sabbath day.' But 
 I am already remarking on the third head of Mr. 
 Wakefield's sermon — on the mode of observing 
 the Sabhath — or, luhat is to be understood by keep- 
 ing it holy.'''' 
 
 The sentiment had been advanced by Mr. 
 Wakefield on this head, that the ideas which men 
 
ON THE SABBATH. 75 
 
 form of the Sabbath, correspond to their ideas of 
 heaven. 
 
 Here Mrs. Livingston inquired "whether the 
 ideas of men respecting the Sabbath, and the 
 proper mode of observing, it must not necessarily 
 change as they were advancing in the regenera- 
 tion, or from a natural to a spiritual state." 
 
 " Undoubtedly they must," answered Mr. Clif- 
 ford. " The strict pharisaical manner in which 
 the Jews, and some sects of Christians but little 
 in advance of the Jews, observe the Sabbath, is 
 in perfect accordance with the ideas which they, 
 and all other natural men, seem to have of the 
 nature of holiness. Having no true idea of an in- 
 ternal Sabbath — a state of spiritual rest, they re- 
 gard only the outward form and appearance. 
 Instead of looking on the Sabbath as a state of 
 spiritual conjunction with the Lord and with 
 heaven — a state of that true inward happiness 
 which springs from the union of goodness and truth, 
 of inclination and duty, they seek only to put on 
 such a sanctimonious garb and appearance as ac- 
 cords with their gross and natural ideas of the 
 nature of holiness. Hence come that rigid punc- 
 tilious adherence to all merely external rites, and 
 formal observances — that banishment of cheer- 
 fulness and social enjoyment — that painful aus- 
 terity and gloom with which the day is often in- 
 vested, but which corresponds so perfectly to their 
 idea of heaven." 
 
76 CONVERSATION AT DINNER 
 
 " Your remarks," said Mrs. Livingston, " remind 
 me of the good woman, who, when correcting her 
 son, attempted to appeal to his fears and render 
 him submissive, by telling him, that unless he re- 
 formed and became a better boy, he would never 
 go to heaven. — I don't care whether I ever do, 
 said the child, for it is ahoays Sabbath day there." 
 
 " The poor child only expressed what I fear has 
 been but too often the sentiment of all children 
 brought up under the prevailing rigid puritanical 
 views of the Sabbath," said Mr. Clifford. 
 
 " As I was remarking, they seem to have but 
 little more idea of filling the Sabbath with its cor- 
 responding spirit, and of freely bringing forth on 
 that day, spiritual affections into the works of 
 charity, and into the forms and relations of social 
 life, than the Jews had. Like the Pharisees among 
 the Jews, those rigid and external sects among 
 Christians, have set up a standard of holiness, re- 
 quiring those punctilious outward observances, and 
 a continual round of attendance on public worship, 
 by which they test the virtue of all actions. Any 
 departure from this standard draws forth their cen- 
 sure and condemnation. And should a more spir- 
 itual Church now arise in the midst of them, which 
 should really keep the Sabbath, as the Lord's 
 day — ^and bring forth freely true spiritual affec- 
 tions into the forms of charity, use, and true social 
 enjoyment on the plane of religious affections, the 
 same accusations would be brought against such a 
 
ON THE SABBATH. 77 
 
 Church which the Jews so often brought against 
 the Lord, for working miracles, and in a free so- 
 cial manner imparting instruction on that day — 
 * This man cannot be of God, for he keepeth not 
 the Sabbath day.' " 
 
 " I would not, however, object to their mode of 
 observing the Sabbath, or their views respecting it, 
 when considered merely in relation to their state. 
 Their views of the Sabbath are such as the merely 
 natural man must have of all religious truth ; and 
 such as the lowest form of Christianity, which is 
 suited to his state, must necessarily teach. We 
 ought not, therefore, to take from them this degree 
 of acknowledgment, or this outward mode of observ- 
 ing the Sabbath, until they are prepared for some- 
 thing higher. But we should object to these views 
 of the Sabbath being enforced as a standard for 
 others. For, after the work of regeneration shall 
 have really commenced, and man has begun to 
 learn by experience the nature of true holiness, 
 he will', by degrees, come into higher views of the 
 Sabbath, and into a corresponding external mode 
 of observing the day. 
 
 "The Lord, to appearance, lay dead during 
 the Sabbath of the Jews. And he is spiritually 
 dead in the merely external, formal Sabbath of 
 the natural man, and a pharisaical Church. But, 
 as spiritual life begins and grows in the mind, the 
 Lord will appear to arise from the dead ; his cha- 
 racter will open, and become exalted within the 
 
78 CONVERSATION AT DINNER. 
 
 mind ; we shall have clearer views of spiritual 
 truth, and corresponding perceptions of the mode 
 of bringing it forth into life ; — we shall learn by 
 experience, ' that the Son of man is Lord even of 
 the Sabbath day.' 
 
 " As the consequence of advancing spiritual life, 
 and the internal union of inclination and duty — 
 of goodness and truth in the soul, our ideas of ho- 
 liness must change, and our external mode of keep- 
 ing the Sabbath must undergo a corresponding 
 change. The limits of our horizon will be en- 
 larged. Those rigid and narrow views, those dark 
 and gloomy associations connected with the Sab- 
 bath, will pass away. Those external bonds of 
 irksome restraint will be broken ; and instead of 
 being a day of weariness and painful confinement, 
 it will become a season of internal peace and joy, 
 and of corresponding works of charity and ex- 
 pressions of happiness and delight. So that what 
 were at first but the walls of our prison, will 
 become transformed into the circumference of our 
 pleasures." 
 
CHAPTER VIII. 
 
 VISITING THE SICK A SCENE. 
 
 " Almighty God ! 'tis right, 'tis just, 
 That earthly frames should turn to dust ; 
 But, O the sweet, transporting truth — 
 The soul shall bloom in endless youth." 
 
 Woodworth. 
 
 Aftee rising from dinner sufficient time was 
 always allowed for the necessary attention to a 
 lesson in the Bible, as preparatory to the instruc- 
 tion about to be given. At an appointed hour in 
 the afternoon several children and youth of the 
 neighborhood regularly came in to join those of 
 Mr. CliffiDrd's own family, making a Bible class of 
 about twenty in number. 
 
 Mr. Clifford devoted a full hour, and often a 
 longer time, in efforts to instruct and interest those 
 who looked to him as their spiritual teacher and 
 guide. And this he regarded as one of his most 
 useful fields of labor. 
 
 But the interval of time between dinner and 
 meeting his class in the Bible he usually employed 
 either in visiting the sick, or in dispensing charity 
 among the deserving poor in his neighborhood. 
 
80 VISITING THE SICK — A SCENE. 
 
 He therefore excused himself after dinner as 
 having an engagement at that hour ; and, on leav- 
 ing, said to Henry, that possibly he might be de- 
 tained till past the usual time for the class to meet ; 
 in which case, he desired him to take the charge 
 of it, as he often did in his father's absence. Then 
 addressing himself to me, " Mr. Williams, 1 have 
 a mile to walk to visit a sick family, and as it is a 
 pleasant afternoon, perhaps you would not object 
 to accompanying me." 
 
 I readily assented, and we were soon on our 
 way. 
 
 " The poor family which I am going to visit," 
 said Mr. Clifford," is one that has seen deep afflic- 
 tion. It now consists of a widowed mother and 
 six young children. 
 
 "Ten years ago," continued he, " Seth Patrick 
 was a strong active man for labor, and I often em- 
 ployed him to perform such service as he was able 
 to render. But owing to the prevailing custom of 
 giving a daily dram to laborers he soon acquired an 
 appetite for spirit, which gradually increased upon 
 him, till at length he became very intemperate, 
 and was generally regarded as a hopeless subject 
 for reformation. 
 
 "I knew that he naturally possessed a good dis- 
 position, and that he had strong natural affection for 
 his wife and children. I therefore resolved, under 
 providence, to make an effort to bring him back to 
 his former habits, and save him as a blessing to 
 his family. 
 
VISITING THE SICK A SCENE. 81 
 
 "Accordingly one Sabbath afternoon, just five 
 years ago this month, I walked over to see him at 
 the same house to which we arc now going. I 
 resolved to approach him in a kind, aflectionate 
 manner — to avoid every thing that would be likely 
 to irritate, or to appear like reproach. I really 
 felt for him as a man who had been led astray, and 
 I had no wish to conceal from him that I did feel 
 deeply interested in his welfare. 
 
 " I found him at home, and, what had now be- 
 come unusual at that hour of the day, he was per- 
 fectly sober. His wife had gone out to meeting, 
 and he was remaining at home with the two 
 youngest children. 
 
 " After a little conversation I frankly told him 
 the object for which I had come to see him. I had 
 never used the language of reproach to him, and 
 my treatment of him had always been such that 
 he seemed to regard me as his friend, notwith- 
 standing my frequent reproofs for his conduct. 
 
 "I now reminded him of his former good health, 
 and how easily and happily he got along in the 
 world, before he gave himself up to his present 
 course of life. I gradually led him to see and to 
 acknowledge, that his present debilitated health 
 and impoverished condition, were entirely owing 
 to the change which had taken place in his habits. 
 I told him plainly if he continued his present 
 course, that he must soon, and very soon too, die 
 — die, leaving behind him the name and character 
 
82 VISITING THE SICK A SCENE. 
 
 of a poor abandoned drunkard. ' While you con- 
 tinue this course,' said I, ' you must be miserable 
 here, and, O, what must be your state hereafter P 
 I then pointed to his little daughter whom he was 
 holding in his arms, and said, ' How, Mr. Patrick, 
 can you think of leaving such a beautiful, lovely 
 child to the cold charity of the world — to no in- 
 heritance but beggary, and her father's ignominy ?' 
 I saw that he was affected. The tear started in his 
 eye, and his quivering lip showed that his heart 
 was moved. He soon recovered and became self- 
 possessed." 
 
 " Mr. Clifford," said he, " you have always 
 showed yourself a true friend to me. You 
 have always treated me with Christian kindness. 
 You have never followed me with reproaches. 
 But you know not — and I pray you may never 
 know, the cravings of a drunkard's appetite — his 
 strong and burning desire — his conscious degra- 
 dation and guilt — and at times, his awfully de- 
 sponding gloom. All reproaches I have ever met 
 with scorn. All compulsory efforts at reformation 
 I have treated with contempt. You are the only 
 man who has approached me in the spirit of Chris- 
 tian love. And you have faithfully discharged 
 your duty to one who is regarded as an abandoned 
 man. And I am now resolved that your labor 
 shall not be thrown away upon me. From this 
 time I will listen to your advice, follow your direc- 
 tions, and forever abandon the use of rum." 
 
VISITING THE SICK — A SCENE. S3 
 
 " I put but little confidence in sudden conversions. 
 There must be a time, however, when reformation 
 begins, and it was not for me to say that this hasty 
 resolution might not prove the beginning of a new 
 life. I was indeed afraid it might fail, but I gave 
 him encouragement, procured work for him, and 
 with a guardian care watched over him and en- 
 deavored to keep him out of temptation. I saw 
 that he was in earnest. He had made a good 
 resolve, and it was my duty to help him keep it. 
 And, to sum up his story in a few words, he did so. 
 From that day he became a sober, industrious man 
 — was constant to his family, retrieved his circum- 
 stances, and was not only getting along well in life, 
 but he afterwards gave evidence of a more deep and 
 inward reformation ; and I have reason to hope 
 was governed by a conscientious regard to the 
 principles of the Christian religion. 
 
 " But six weeks ago, by an imprudent exposure 
 he took a severe cold — a violent fever soon fol- 
 lowed, and his disorder was so rapid that I saw him 
 but once before his death. He was then low, and 
 knew that his case was critical. I conversed 
 freely with him. He appeared calm and resign- 
 ed ; and I have good reason to hope that he died, 
 not only an externally reformed man, but a hum- 
 ble Christian, leaving a disconsolate wife with six 
 small children to lament his death. 
 
 " By my assistance three of them are now pro- 
 vided with good places ; but the mother has the 
 
84 VISITING THE SICK A SCENE. 
 
 youngest three still to provide for by her own 
 labor. 
 
 " Three weeks ago, Ellen, the youngest but one, 
 was taken very ill, and has continued to fail ever 
 since. I saw her the last Sabbath, and from what 
 I have heard during the week, I expect we shall 
 find her very low." 
 
 As Mr. Clifford was repeating these last words, 
 I saw the smoke rising from their humble cottage 
 through the trees. Jane, her older sister, a little 
 girl about nine, came running in haste to meet us. 
 "O, Mr. Clifford," said she, " little Ellen is very 
 sick. Ma says she fears she cannot live. She is 
 in great pain and much more sick than she was 
 last Sabbath. Do you think Ellen will die, Mr. 
 Clifford .?" 
 
 " I hope she will not, my child," said he, taking 
 hold of her hand, and engaging in conversation 
 with her to console her grief. 
 
 As we entered the cottage Mrs. Patrick met us 
 at the door, but was so deeply affected with grief 
 as to be unable to speak ; for Ellen had just ex- 
 pired. She attempted to address Mr. Clifford. 
 " My child " — she said, but could say no more, 
 and her grief found vent in tears. In a moment 
 she recovered, and led us to the bedside, and felt 
 of the face and hands of her child to see if she 
 was indeed gone — or whether there were any 
 symptoms of returning life. She stroked aside 
 the dark flowing locks from her lovely face. Her 
 
VISITING THE SICK A SCENE. 85 
 
 body was still warm, but her pulse had ceased to 
 beat, her eye was closed, for the spirit had depart- 
 ed to return no more. 
 
 The mother was then too much under the first 
 transports of grief to command her feelings. Na- 
 ture must have its course, and Mr. ClifTord did not 
 for some time attempt to offer her the consolations 
 of religion. 
 
 Two females of the neighborhood were called 
 in, and Mr. Clifford relieved the mother by taking 
 the charge, and giving necessary directions for all 
 that was to be done. 
 
 By the time the corpse was laid out, the bedding 
 removed and the room ventilated, the mother had 
 become more composed, and we all went into the 
 room where the corpse was laid. 
 
 After we were seated, Mr. Clifford, addressing 
 the afflicted mother, said, "Your child has indeed 
 left us. But she has gone to Him who said, ' Suf- 
 fer little children to come unto me, for of such is 
 the kingdom of heaven.' I know that you must 
 feel deeply this separation from your child. I too 
 have been a mourning parent, and can sympathize 
 in your sorrow. I have known by experience the 
 pangs of parting with a first born child. But it is 
 at such times as these that we feel the consolations 
 of religion. Though removed from your sight, we 
 are taught by Him who cannot deceive, that she 
 still lives — that she lives in a world where she 
 will be kept from evil and from sin. She is now 
 
86 VISITING THE SICK — A SCENE. 
 
 to be placed under the guardian care of those angels, 
 who, says our Lord, ' do always behold the face of 
 my Father.' Fear not that they will be to her bet- 
 ter than earthly parents can be. They will in- 
 struct her in true wisdom, and lead her in the ways 
 of heavenly life. You should not therefore mourn 
 for her, but let a living faith in the great truths of 
 the Gospel lift your soul above this natural sorrow, 
 and inspire your mind with filial confidence in the 
 wise providence of your heavenly Father. He has 
 indeed seen best to take away your child. But 
 though removed from your sight, she still lives 
 under his guardian care. He knows better than 
 we can what is best, and we should endeavor to 
 be resigned to his will, and trust in the wisdom of 
 his providence that all things are ordered for our 
 good. You should therefore think of your child, 
 as having gone to her heavenly Father, as being 
 now instructed by the angels in his more imme- 
 diate presence, in his house of many mansions. 
 
 " But let us now turn to ourselves, and see what 
 lesson this dispensation of providence is designed 
 to teach us. Our thoughts and affections are all 
 prone to this world — to be taken up and confined 
 to the objects and cares of this life. We often lose 
 sight of the great end of our being, and forget our 
 relation to the spiritual world. And we sometimes 
 require even what appears to be a severe trial, or 
 violent shock to our natural feelings, in order to 
 break the spell, disengage our thoughts from earth, 
 
VISITING THE SICK A SCENE. 87 
 
 and open our minds to the living realities of the 
 spiritual world. And nothing has so great an in- 
 fluence upon our state, and tends so directly to 
 carry our thoughts into the other life, as the re- 
 moval of those friends and relatives, -whom we 
 tenderly love. Our affections and thoughts follow 
 them, ' for where our treasure is there will our 
 hearts be also.' " 
 
 Then making a more particular application to 
 the state of the afflicted mother, he continued, 
 " First, your husband was taken from you ; and now, 
 your darling child is called to follow him into the 
 spiritual world. In these afflictions the hand of 
 the Lord appears heavy upon you. Perhaps, your 
 affections were too much bound up in them, and 
 your thoughts too much confined to the things of 
 this life. But as he who seemed to be your de- 
 pendence and support was first taken, and as your 
 dearest child is now removed, your thoughts can- 
 not but go with them, and these objects of affection 
 will now become the connecting link between you 
 and the world to which they are gone. Your 
 mind must now be more open to the great realities 
 of the spiritual world, and to a sense of your more 
 immediate dependence on the providence of the 
 Lord. Your mind will naturally be anxious and 
 troubled about providing for your own wants and 
 the wants of your surviving children. But you 
 must remember that the providence of the Lord 
 extends to all our necessities, that not a sparrow 
 6 
 
88 VISITING THE SICK A SCENE. 
 
 falls to the ground without His notice. You should 
 therefore be led to feel more directly your de- 
 pendence on Him — and to cast all your cares and 
 burdens on the Lord. For in all our afflictions, 
 and in all the dealings of his providence, whether 
 they appear prosperous or adverse, he has con- 
 stantly our own good in view — to break our hold 
 on this life, and so far to carry our thoughts and 
 affections into the world to come, that we shall 
 look on the present life only as a scene of prepa- 
 ration for the next ; — to subdue our worldly affec- 
 tions and self-reliance, and to bring us into that 
 state of filial love and obedience to his will, and 
 into that nearness of spirit to him, that our under- 
 standings will always be opened to see his hand 
 employed, in all the good or seeming ill which 
 checkers our path through life." 
 
 The tones of affection, and the manner, no less 
 than the sentiment of these remarks, seemed to 
 have a tranquillizing influence upon us all. This 
 the afflicted mother especially felt. She appeared 
 to be so much drawn into the sphere of her Chris- 
 tian friend, as to be gradually lifted above her 
 afflictions. Her grief subsided, and her mind be- 
 came composed and calm. With a resigned coun- 
 tenance she drew near to the body of her child, 
 and stroking her hand gently over its lovely fea- 
 tures, she said, " Yes, Mr. Clifford, this was a hard 
 stroke for my poor heart. This was my dearest 
 child. My heart was bound up in her, — I fear 
 
VISITING THE SICK A SCENE. 89 
 
 she was becoming my idol, and God has been 
 compelled to take her away, no less for her moth- 
 er's good, than her own. But I would not now re- 
 call her. I thank God I can now say, ' Not my 
 will, but thine be done.' " 
 
 Her mind was so much affected by what had 
 been said, that she seemed to be pervaded by a 
 quiet sphere of resignation to the divine will, and 
 a state of inward settled peace. And the expres- 
 sion on her countenance was that of a subdued, 
 though a resigned and a confiding spirit. As we 
 left this humble cottage, I was more deeply im- 
 pressed than ever before whh the power of Chris- 
 tian truth, when administered in love, to find its 
 way to the human heart — to reform vice — to 
 give support and consolation in affliction — and 
 even to lift the mind above the influence of the 
 deepest sorrow, by inspiring the soul with a filial 
 confidence, and a settled trust in the overruling 
 wisdom and goodness of our allwise and merciful 
 Father. 
 
CHAPTER IX. 
 
 THE BIBLE CLASS. 
 
 " The entrance of Thy Word giveth Light; 
 It giveth understanding to the simple." 
 
 As Mr. Clifford had anticipated, we did not re- 
 turn in season to meet his Bible-class at the ap- 
 pointed hour. But in accordance with his request 
 Henry had taken the charge of it ; and, at the time 
 of our return, he was engaged in free conversation 
 with the older members of the class endeavoring 
 to satisfy some inquiries on the subject of original 
 sin, which had arisen out of a passage in the 18th 
 chapter of Ezekiel, the subject of their lesson the 
 same afternoon. 
 
 We went directly into the room, in which about 
 twenty children and youth from the families in the 
 neighborhood were assembled. They were all 
 seated, each with a Reference Bible in his hand, 
 at a convenient distance around a table in the 
 centre of the room, on which lay a Commentary, a 
 large Dictionary of the Bible, and such other books 
 of reference, as well as maps, as would help them 
 to a better understanding of the Sacred Scriptures. 
 
THE BIBLE CLASS. 91 
 
 Mr. Clifford adopted the following mode of in- 
 struction. He gave out a certain portion of Scrip- 
 ture, which all were expected to study attentively ; 
 and he usually commenced the exercise by hear- 
 ing the younger members of the class, repeat the 
 passage from memory, — being very attentive that 
 they repeated the very words as they stand in the 
 Bible. He then read it over very carefully himself, 
 and in a familiar manner endeavored to explain it 
 as he went along — hearing and answering such 
 questions as naturally arose out of the subject. 
 
 He thought that children and youth should early 
 be taught to make a distinction between the Sa- 
 cred Scriptures and all other books — to look upon 
 and revere them as the Word of God. He was 
 therefore particular to cultivate the habit of first 
 committing them to memory just as they read. It 
 was by no means a blind reverence which he 
 aimed to cherish for the sacred volume ; but after 
 they had committed the portion assigned for the 
 lesson accurately to memory, he endeavored to ex- 
 ercise their understandings upon it. He questioned 
 them severally to see what ideas they had formed 
 of it. He tried to awaken and draw out their own 
 reflections. And when they had become deeply 
 interested, and he had gained their whole attention, 
 he seized the time to give them such plain, practi- 
 cal instruction as was suggested by the subject, 
 and as they seemed to require. And his remarks 
 not only often took a strong hold of their feelings. 
 
92 
 
 THE BIBLE CLASS 
 
 but they were calculated to give a strong bias to 
 their future characters. 
 
 He understood hunnan nature too well to think 
 it sufficient, that a child should be merely taught to 
 understand a subject intellectually. And though 
 he did not neglect to instruct and inform the un- 
 derstanding, he aimed at more than merely to do 
 this — he endeavored to gain their affections, and 
 interest their feelings in the subject — to correct 
 the moral habits and repress the first outward man- 
 ifestation of their evil propensities and passions. 
 This often led him to allude to facts which had 
 come to his knowledge — to point out defects in 
 their conduct and habits — and in various ways 
 aim at their moral improvement. 
 
 No person had more implicit confidence in the 
 Sacred Scriptures, when studied with a docile 
 spirit, to make men wise unto salvation. And as 
 it was his own happiness to study and practise 
 them, so it was his delight to impart a knowledge 
 of them to the rising generation. 
 
 He lived before the Sabbath school had formed 
 such an era in the Christian Church, but he had 
 already anticipated this very important institution 
 by the manner in which he devoted himself to the 
 religious instruction of his own children, and those 
 of his neighbors, who were allowed to receive his 
 instructions. 
 
 His views of the Sabbath, as we have already 
 seen, were somewhat peculiar to himself. He 
 
THE BIBLE CLASS. 93 
 
 never excused himself or any member of his 
 family from attending public worship on Sabbath 
 morning, except for the strongest reasons. But he 
 did not usually attend a second meeting for public 
 worship on the same day. The afternoon he 
 thought should be devoted to the moral and reli- 
 gious instruction of his children, and those commit- 
 ted to his care. His views on this subject were 
 enlarged and extensive. He longed to see the 
 time arrive when the whole congregation should 
 form one great, well organized Sabbath school, 
 over which the pastor should preside. 
 
 His plan was something like this : that the 
 whole congregation should be formed into separate 
 divisions, and that each division should be under 
 the instruction of a separate teacher. These divi- 
 sions might all meet at the same time in the after- 
 noon, either in the same place, or in different 
 places as most convenient. But an hour or two 
 before the general divisions met under their respec- 
 tive teachers, the teachers themselves should meet 
 and form a separate class, which should be under 
 the immediate charge of the pastor himself. And 
 the pastor ought to look upon and regard this as 
 one of the most important duties of his office. He 
 might then direct, and, through them as mediums, 
 give the same course of instruction to all his con- 
 gregation, be made acquainted with their difficul- 
 ties, and have opportunity to answer all inquiries, 
 without being obliged to repeat them to each indi- 
 
94 THE BIBLE CLASS. 
 
 vidual separately. The course of instruction and 
 the books selected should be such as would give 
 unity and method to the whole, while, at the 
 same time, they should be adapted to the different 
 states and capacities of all ages. In this manner 
 the Scriptures might be studied and explained, and 
 the great doctrines contained in them systemati- 
 cally taught and illustrated every Sabbath, in a 
 manner calculated to awaken interest and elicit 
 inquiry so as to be rationally understood. 
 
 The lamentable fact that almost all men are 
 deplorably ignorant of religious truth, had not 
 escaped the attention of a mind so observing as 
 that of Mr. Clifford. Even the better class of so- 
 ciety, and the members of the Church, have but 
 little rational knowledge of the Sacred Scriptures, 
 and read them with a blind reverence rather than 
 in the spirit of free inquiry — with a desire to com- 
 prehend, and in order to practise the doctrines 
 they contain. And but few have interest enough 
 to inquire even into the dogmas and tenets of their 
 own respective sects. Consequently their preju- 
 dices and bigotry (which are always in proportion 
 to their ignorance) are correspondingly great. 
 While such is the condition even of those most in- 
 terested in the subject of religion, the studies and 
 labors of a truly enlightened and good pastor, if 
 they had one, would be lost on the greater part of 
 the congregation. Very few are prepared to de- 
 sire or to receive elevated spiritual instruction from 
 
THE BIBLE CLASS. 95 
 
 him. Still fewer are qualified to comprehend and 
 follow his reasoning. And whenever he attempts 
 to awaken their interest and fix their attention, he 
 can do it only by descending to their level, in su- 
 perficial and empty declamation, by alarming their 
 fears, or making pathetic appeals to their passions. 
 
 Illiberal prejudices and bigotry, we know, are 
 the inevitable consequence of such a state of igno- 
 rance among the people. Each sect or denomina- 
 tion, therefore, looks upon itself as the only pecu- 
 liar people of God — cantoned out and chosen as 
 the only fit subjects for the kingdom of heaven. 
 And they but too often manifest their zeal and 
 interest for religion, more by misrepresenting and 
 abusing the sentiments and characters of each 
 other, than by a life governed by the principles of 
 the gospel. 
 
 Now Mr. Clifl^Drd thought the only effectual 
 way in which a change can be effected, was by 
 enlightening the great mass of the people in re- 
 ligious truth. They must be induced to read and 
 inquire for themselves. They must be taught to 
 think, and, with a liberal spirit of free inquiry, 
 look into, examine, and compare the sentiments of 
 different denominations. 
 
 But he saw that it was hopeless to attempt to 
 change the character of men who had grown up 
 in ignorance and bigotry, and who had become 
 strongly wedded to sectarian sentiments and 
 opinions — that they would neither be taught by 
 
96 THE BIBLE CLASS. 
 
 another, nor use their own reason to reflect for 
 themselves. The only way, therefore, was to turn 
 to the rising generation, and endeavor to implant 
 the seeds of truth in the susceptible mind of youth, 
 and early give them such a direction as would lead 
 to free inquiry and impartial examination for them- 
 selves. 
 
 And nothing, he thought, was so directly calcu- 
 lated to remove those evils, as educating and bring- 
 ing up the children of all denominations in such a 
 way as would give them a familiar acquaintance 
 with the Bible — thus bringing them back to the 
 elements of all true faith — to that which all 
 Protestant Christians, however widely they differ, 
 acknowledge as the only foundation of their doc- 
 trines. The work he knew was a great work, and 
 that it could be but very gradually accomplished. 
 Several generations might pass away before the 
 end would be fully attained. But this course he 
 saw, must in time undermine and break up all 
 these narrow contracted views; and, at length, 
 bring all, who were interested in knowing the 
 truth, together on the broad plane of free inquiry, 
 and give them a liberal and charitable spirit as 
 well as a rational and enlightened faith. 
 
 And even now are we already beginning to see 
 the truth of these expectations realized. Much in- 
 deed remains to be done. But a great revolution, 
 we can see, is already in progress. How changed, 
 both in spirit and in faith, is the Christian church, 
 
THE BIBLE CLASS. 97 
 
 from its condition fifty years ago ! There is a more 
 enlightened spirit of free inquiry. The peculiar 
 tenets and dogmas of the several sects do not now 
 interpose so high and so impassable barriers to as- 
 sociation and intercourse as formerly. Indeed, the 
 spirit of free inquiry, and that greater enlargement 
 of reason, which have been derived from an in- 
 creased attention to the Sacred Scriptures, are al- 
 ready turned to a rational examination and free 
 discussion of the long established dogmas and 
 tenets of the several sects. They are now being 
 canvassed, and brought forth at the J^ar of Divine 
 Truth, and allowed to stand or fall, as they can 
 bear the daylight which shines from a rational 
 understanding of the Word of God. 
 
 The unsettled and changing state of the Church 
 is now a common subject of wonder and remark. 
 It sometimes appears as if it were approaching an 
 entire dissolution. Old levels seem to be heaving 
 up and breaking — deep and radical changes seem 
 to be taking place. But the real Church is in no 
 danger amid all these changes and commotions. 
 It is only casting off the chains and shackles of its 
 past bondage. The Church is indeed being revo- 
 lutionized. Its former external and sectarian cha- 
 racter is passing away. It begins to feel renewed 
 life ; — the silent power of truth, which comes from 
 a more enlightened understanding of the Sacred 
 Scriptures, is the vital principle within — causing 
 such an inward growth and expansion of the mind, 
 
98 THE BIBLE CLASS. 
 
 that it can no longer be held in its past states of 
 prejudice and bondage. Indeed, a new centre is 
 already being formed, to which all who have the 
 spirit of free inquiry and love for the truth, are 
 beginning to converge. And in the midst of that 
 centre, the Sacred Scriptures are enthroned as the 
 medium of all truth to the Church, as well as the 
 medium of its vitality and power. 
 
 But whence this change, and this changing 
 state in the condition of the Church ? It is now 
 eighty years, as we are taught, since that remark- 
 able event transpired in the spiritual world, which 
 was foretold in the Sacred Scriptures, and which is 
 there spoken of as the " consummation of the age ;" 
 — (the original terms being erroneously translated 
 to signify " the end of the world.'''') At that time 
 a crisis was formed in the first dispensation of the 
 Christian Church. A judgment then took place, 
 by which the world of spirits was restored to a 
 better state of order, and so arranged as to become 
 the medium of higher and better influences to the 
 Church on earth. This was the beginning of a 
 new era in the Church, and in the world. From 
 this time renewed life and power has been seen 
 and felt in the human mind. The sun of the coming 
 day has not yet risen on the world, yet its dawning 
 light begins to appear, and the nameless influences 
 of approaching morning already begin to awaken 
 the Church from the slumbers of the past, ena- 
 ble it to see the truth in the early twilight, and 
 
THE BIBLE CLASS. 99 
 
 inspire the Church with a disposition to arise and 
 obey it. 
 
 At the same time also the Divine Word — " the 
 Book" which was seen by John in his vision " in 
 the right hand of Him that sat on the throne, which 
 was written wilhin^ and on the hack side., and seal- 
 ed with seven seals," began to be opened. For 
 through Emanuel Swedenborg, that distinguished 
 servant of the Lord, the true principles were then 
 first taught by which the internal sense of the Word, 
 that which is signified by what was " icritten tcith- 
 i?^," can be clearly seen so that the spiritual doc- 
 trines of the Christian Church can be now ration- 
 ally understood and confirmed by an enlightened 
 reason, and a true understanding of the Word of 
 God. 
 
 Mr. ClifTord was one among those individuals in 
 different countries into whose hands some of the 
 works of that enlightened author early happened 
 to fall. Though soon convinced of their truth, 
 yet thinking the world not prepared to receive and 
 acknowledge the principles taught in them except 
 by gradual and almost imperceptible degrees, like 
 Oberlin,he read and studied them in private, form- 
 ed from them his religious faith and his practical 
 views of Christian life, and endeavored to exem- 
 plify them in his own character. And, like that 
 distinguished apostle of the Lord, whenever oppor- 
 tunity ofTered, it was his delight as well as his 
 duty, to bring them forth in a manner suited to 
 
100 THE BIBLE CLASS. 
 
 the wants and the degree of preparation seen in 
 his religious friends and associates. 
 
 He saw clearly that a very great change must 
 of necessity take place, before the world would 
 come into a state to receive these doctrines. Still, 
 though surrounded by comparative darkness and 
 disorder, he nevertheless saw and felt them to be 
 true. And though their progress must be gradual 
 and slow, yet he had an unwavering faith that the 
 time would eventually come, when the truth itself 
 would be acknowledged and established in the 
 Church, — when the influences through the Church 
 of the New Jerusalem in the heavens, would de- 
 scend, and be so powerfully and so orderly trans- 
 mitted to the Church on the earth, that the time 
 would be fulfilled, " when the tabernacle of God 
 would be with men, and they would become his 
 people, and God himself would be with them — 
 their God." 
 
CHAPTER X. 
 
 WALK AND COiNVEKSATION IN THE GARDEN. 
 
 " Blest be the Church, that, watching o'er the needs 
 Of infancy, provides a timely shower, 
 Whose virtue changes to a Christian flower 
 A growth from sinfuJ Nature's bed of weeds ! " 
 
 jyordsworth. 
 
 Adjoining Mr. Clifford's house was a spacious 
 garden, regularly laid out and well stocked with 
 trees. The walks were wide, and bordered with 
 shrubbery and flowers. At the remote end of the 
 large central walk was an open, circular arbor, 
 furnished with seats, and well protected from the 
 rays of the sun by the luxuriant foliage of a sweet- 
 scented grape vine. 
 
 After finishing his instructions on Sabbath after- 
 noon, Mr. Clifford often walked in the garden with 
 his wife and children an hour before tea. And 
 they were sometimes joined by such members of 
 the class as were on terms of intimacy with his 
 own children. 
 
 " It is a very pleasant day, papa," said little 
 Charles, taking hold of his father's hand and pull- 
 ing him towards the door after Henry had finished 
 
102 CONVERSATION IN THE GARDEN. 
 
 his instructions, " and I hope we shall now have a 
 good walk in the garden." Accordingly after a 
 few minutes, the whole family with their guests, 
 and several members of the class, making up quite 
 a large company, were seen walking leisurely in 
 the alleys of the garden in scattered groups, some 
 engaged in conversation on the subject of the 
 lesson, others on the plants and flowers of the 
 season, or on other topics suggested by what was 
 before them. 
 
 After a while they all met, as by accident, at 
 the arbor, where Mr. Clifford with his wife and 
 Mrs. Livingston were already seated ; Mr. Clifford 
 was engaged in conversation, endeavoring to ex- 
 plain to Mrs. Livingston the doctrine of original 
 sin, which had just been the subject of remark be- 
 fore the class. 
 
 " As the young folks have now all come to join 
 us," said Mrs. Livingston, " I wish you would begin 
 the subject anew, for I am already much enlight- 
 ened by your remarks on a doctrine which it has 
 always been very difficult for me to understand." 
 
 " I was just saying," said Mr. Clifford, address- 
 ing himself to Henry, " that a garden affords a 
 very happy figurative illustration of the subject 
 which you were attempting to explain to the class 
 as I returned." 
 
 " On this point of doctrine," said Mrs. Livings- 
 ton, " much has been written. I have read much, 
 but have never met with a clear and satisfactory 
 explanation." 
 
CONVERSATION IN THE GARDEN. 103 
 
 " But what do you understand the doctrine of 
 original sin to be, as it is taught by those w.ho pro- 
 fess to believe in it ? " inquired Mr. Clifford. 
 
 " That I may not misrepresent their belief, I will 
 answer in their own language — that which is 
 adopted as the confession of faith for the orthodox 
 churches in this country," replied Mrs. Livings- 
 ton, " and which my good father required me in 
 early life to commit to memory." 
 
 " 1. God having made a covenant of works and life there- 
 upon, with our first parents, and all their posterity in them, 
 they being seduced by the subtlety and temptation of Satan, 
 did wilfully transgress the law of their creation, and break 
 the covenant by eating the forbidden fruit. 
 
 "2. By this sin they, and we in them, fell from original 
 righteousness and communion with God, and so became 
 dead in sin, and wholly defiled in all the faculties and parts 
 of soul and body. 
 
 " 3. They being the root, and by God's appointment stand- 
 ing in the room and stead of all mankind, the guilt of this 
 sin is imputed, and corrupted nature conveyed to all their 
 posterity descending from them by ordinary generation. 
 
 <'6. Every sin, both original and actual, being a trans- 
 gression of the righteous law of God, and contrary there- 
 unto, doth in its own nature bring guilt upon the sinner, 
 whereby he is bound over to the wrath of God, and curse 
 of the law, and so made subject to death, with all miseries, 
 spiritual, temporal and eternal."* 
 
 "It is indeed but the part of Christian charity to 
 treat with forbearance the characters of those who 
 differ from us in faith," replied Mr. Clifford. 
 
 * Ratio Disciplinae. Confession of Faith, chap. 6. 
 
 7 
 
104 CONVERSATION IN THE GARDEN. 
 
 " But what moral qualities do those impute to God 
 who believe, that by his appointment our first 
 parents stood in the room and stead of all man- 
 kind^ and that the guilt of their sin is imputed to 
 their unborn posteriti/. Such a doctrine appears 
 too absurd to reason, and too shocking to moral 
 sense to require a serious refutation." 
 
 " There will always be confusion on this sub- 
 ject," continued Mr. Clifford, " until we make a 
 well defined distinction between actual sin, and 
 that original, or rsxiher hereditary depravity, which 
 leads to sin." 
 
 " Sin is a free and wilful violation of a law 
 known as the rule of duty. It is impossible there- 
 fore that a child should incur the guilt of sin, until 
 he is capable of knowing the law and perceiving 
 the distinction between right and wrong ; till then, 
 he is not a moral agents 
 
 "This appears very clear," said Mrs. Livings- 
 ton. " But is there no other original sin than the 
 first sin of each wilful transgressor of the known 
 law of God.?" 
 
 " There is no other original sin and nothing for 
 the possession of which a child is in the least de- 
 gree guilty, or liable to punishment," replied Mr. 
 Clifford. " But mark well the distinction between 
 sin and that hereditary depravity in our nature 
 which leads to sin. This is the subject I was go- 
 ing to illustrate." 
 
 " Before proceeding to the illustration," said 
 
CONVERSATION IN THE GARDEN. 105 
 
 Mrs. Livingston, " I beg you would define more 
 definitely the meaning of hereditary depravity. '''' 
 
 " By human depravity,'^'' replied Mr. Clifford, " I 
 mean that disordered state of man, by which he is 
 inclined to evil rather than good. By hereditary 
 depravity, I mean that disorder which is trans- 
 mitted from parent to child, in consequence of 
 which the child is inclined to evil, but for the pos- 
 session of which by inheritance, he is not in the 
 least degree ^m'Z^?/. It is his calamity — not his 
 crime. That which tends to palliate rather than 
 increase the guilt of actual sin. 
 
 *' Every man does practically believe in the 
 doctrine of the hereditary transmission of moral 
 dispositions and affections, as well as in intellec- 
 tual and physical qualities — or that the moral 
 state and character of the child are affected either 
 for good or evil by that of his parents previous to 
 his birth. If they were in a state of purity and 
 order, the child would have no hereditary bias to 
 evil. The more entirely and deeply they are de- 
 praved, correspondingly strong do we expect to 
 find the bias to evil in the child. Education and 
 moral influences we know may do much to coun- 
 teract or qualify the hereditary dispositions and 
 character of the child, but still, notwithstanding 
 there may be some apparent exceptions, this is the 
 practical belief of all men. A belief which in- 
 fluences all rational men in forming every intimate 
 connection of life. 
 
106 CONVERSATION IN THE GARDEN,- 
 
 " Now let US take the state of the ground, whicb 
 in the spring of the year is to be formed into a 
 garden, to represent the hereditary state of a child 
 at birth. If descended from parents and ancestors- 
 who for many generations have been uniformly 
 depraved and irreligious, he will of consequence 
 inherit bad dispositions — or strong inclinations 
 and tendencies to evil. His state will be compara- 
 tively like a soil which for many successive years 
 has been neglected, till it is barren, or filled only 
 with noxious weeds. If, on the contrary, the child 
 is born of virtuous and religious parents, who have 
 descended through many generations from ances- 
 tors of a similar character, he will possess by in- 
 heritance a corresponding state or similar disposi- 
 tions. The original stamina of his mind, will be 
 comparatively like a soil that for several succes- 
 sive years, has been well cultivated and enriched ; 
 and in which no weeds have been suffered to ripen 
 and deposit their seeds. Thus the condition of the 
 soil from which you attempt to form a garden in 
 the spring of the year, will happily illustrate by 
 analogy the original state and character of the 
 child at birth. 
 
 The gardener in the spring first prepares the 
 soil, and then plants the seeds of those fruits, plants 
 and flowers he wishes to cultivate. If the soil is 
 then rugged and barren, or covered with thorns 
 and briars, it first requires much labor to subdue 
 and prepare it for the reception of the seeds which 
 
CONVERSATION IN THE GARDEN. 107 
 
 he desires to plant. But if the soil has been well 
 subdued, and under good cultivation for a succes- 
 sion of years, comparatively easy will be the task 
 to prepare it. So, comparatively, it is with the 
 original state of the child. His preparation to re- 
 ceive instruction — to have the seeds of truth im- 
 planted in his mind, will be greatly influenced by 
 the state and character of his parents and ances- 
 tors. If for a succession of ages the seeds of error 
 only have been allowed to take root in the mind, 
 and bear the fruits of actual sin, the offspring will 
 come into the world with a nature hereditarily still 
 more corrupt. And ihe peculiar evils which have 
 prevailed in his parents and progenitors, will be 
 those to which he is naturally most inclined. But 
 if it shall have been their effort to subdue their 
 hereditary evils, and, from a religious principle, to 
 bring their lives into a state of conformity to the 
 divine laws of order, then will there be a corres- 
 ponding susceptibility in the mind of their off- 
 spring to receive instruction, and to be brought into 
 a state of obedience to the truth. 
 
 " By this illustration, however, let me not be 
 understood as teaching that hereditary evil even in 
 the best of children, is qnqv wliolly subdued, so that 
 the seeds of truth are of spontaneous growth. I am 
 speaking now only comparatively. All possess a 
 nature hereditarily depraved, but depraved in dif- 
 ferent degrees. The life — the ruling love of the 
 parent, is recommenced in the child, and unless 
 
108 CONVERSATION IN THE GARDEN, 
 
 the original state and bias of his mind should be 
 changed or modified by education, he would natu- 
 rally grow up with a character similar to that of 
 his parents. But enough, perhaps, has been said 
 to illustrate what is meant by hereditary depravity ^ 
 as distinguished from actual sin. 
 
 " When the doil is subdued and fitted for the re- 
 ception of the seed,the gardener plants the garden, 
 and leaves his work to the genial influences of the 
 sun, and the refreshing showers of the season. But 
 the same influences which cause the seeds planted 
 with the utmost care, to swell, germinate, and shoot 
 forth a tender blade, are at the same time operating 
 to cause the latent spontaneous weeds to spring up 
 and grow. Many kinds of weeds appear sooner 
 than the seeds which are planted, and they grow 
 with rank luxuriance — even without care. In- 
 deed, if suffered to remain, they soon choak and 
 destroy the tender plant at its first appearing. The 
 gardener must early eradicate those which first 
 appear, or all his future labors will be useless. 
 Nor is it enough to do this once. Often, and re- 
 peatedly, must it be done. No sooner does he 
 eradicate and destroy one kind of weeds, than he 
 finds others beginning to appear. So that he must 
 watch with constant vigilance, and toil without 
 remission during the whole season. 
 
 " Just so it is with the religious education of 
 your child. The instruction — the seeds of truth 
 which you early implant in his mind, are from the 
 
CONVERSATION IN THE GARDEN. 109 
 
 first in danger of being choaked and overpowered 
 by hereditary evils, by the seeds of depravity and 
 error, which from the first, and continually during 
 the whole period of childhood and youth, must be 
 eradicated and kept in subjection." 
 
 " But," inquired Mrs. Livingston, " are not the 
 seeds of truth and virtue hereditary — or inherent 
 in the native state of the child, as well as the seeds 
 of error and vice .?" 
 
 " You see," replied Mr. Clifford, " the present 
 state of the ground within my enclosures. It has 
 been for some years my continual effort to culti- 
 vate and dress my garden with the utmost care. 
 But still I find, notwithstanding all my efforts and 
 vigilance, that spontaneous weeds, from seeds 
 which either did not come up the preceding year, 
 or else were brought from some neighboring field, 
 appear every spring and require renewed atten- 
 tion. Though my own garden is now as you see 
 in its present flourishing state under my renewed 
 culture the present season, just observe on the 
 other side of the street the condition of my neigh- 
 bor's, who is now absent from home, and who has 
 suffered his garden to remain untilled this present 
 year. In the early spring that soil was in the 
 same state of preparation as my own, but now you 
 see spontaneous weeds growing up in rank luxu- 
 riance, but only here and there are a few sickly 
 plants and flowers among them that sprans; from 
 seeds deposited in the soil last year, but which are 
 
110 CONVERSATION IN THE GARDEN. 
 
 not SO well adapted to it as to exclude the growth 
 of spontaneous weeds. 
 
 " Whether it will ever be that the plants and 
 flowers which alone are good for food, and pleasant 
 to the sight, and which it is our effort to cultivate, 
 will be spontaneous, and not require to be planted 
 anew every season, and then protected from the 
 more luxuriant growth of native weeds, may be a 
 matter of mere speculative curiosity. But as the 
 ground was cursed so as to bear thorns and briars 
 in consequence of man's disordered and sinful 
 state, so we are taught to hope that as he shall 
 gradually return to a state of perfect order and 
 purity, ' that the wilderness will again be made 
 like Eden, and the desert like the garden of the 
 Lord.' But it does not appear sufficiently plain 
 to teach with confidence, whether in that primeval 
 state of order all was spontaneous, and sprung from 
 the soil without planting and culture, or whether it 
 was a part of man's duty included in the divine 
 command, to ' keep the garden and to dress it,'* to 
 plant as well as to protect and dress the garden. 
 
 " But dropping the figure to reply directly to 
 your question, it appears that the hereditary state 
 of the child as affected by the regenerate state of 
 his parents, consists in a hetter adaptation to re- 
 ceive instruction — to be rightly affected by the 
 truth which he is taught, rather than by any spon- 
 taneous or instinctive perception of it, without its 
 being first implanted by instruction. Indeed, k 
 
CONVERSATION IN THE GARDEN. Ill 
 
 seems to be the order of Divine Providence that 
 the child should be taught everything: like ani- 
 mals of instinct he is not born into the science of 
 his affections, or into knowledge of any thing. 
 And though he were not hereditarily depraved, 
 still it does not appear that he would have an in- 
 tuitive, or an instinctive perception of the truth — 
 only that he would be in a state better fitted to 
 receive instruction — more ready to apprehend the 
 truth when presented, and more easily kept in 
 subjection to its influence. 
 
 " The child is just as passive in receiving his 
 hereditary character as this garden — has no more 
 agency in causing his hereditary state and natural 
 disposition to be what they are. How then can he 
 be in the least degree responsible for them ? Nei- 
 ther has he any more agency in determining the 
 society and circumstances of his birth and educa- 
 tion during infancy and childhood. How then can 
 he be responsible for the habits in which he may 
 be brought up, or for the doctrines and sentiments 
 of religious belief in which he may have been 
 educated ? For all these he is not responsible, or 
 in the least degree guilty, however depraved and 
 erroneous they may be, until he shall have been 
 taught, and shall have clearly seen them to be so. 
 His first sin — that for which he is himself respon- 
 sible, and guilty — consists in freely acting con- 
 trary to his own perception of what is right and 
 true. Consequently, if he should never be taught 
 
112 CONVERSATION IN THE GARDEN. 
 
 the truth, he could never be guilty of actual sin. 
 And the degree of his guilt must always be rela- 
 tive to the degree in which his mind shall have 
 been enlightened in the truth. 
 
 " It is not now my intention to discuss the time 
 and circumstances of the first act of sin. It is 
 sufficient to know that it cannot be till the child 
 has arrived at a state of moral accoimtahility, and 
 has a clear perception that the act in which it 
 consists is contrary to what is true and right. And 
 the doctrine that the child is guilty of any other 
 sins than those of this character — or that the sins 
 of his first j^arejits are in any way imputed to him, 
 so as to render him guilty of them, ' whereby he 
 is bound over to the wrath of God, and curse of 
 the law,' is destined soon to be numbered among 
 the errors of past ages, and to live, it is to be 
 hoped, not in creeds of the living ; but preserved 
 only as a monument of past ages — a striking ex- 
 ample of human weakness and spiritual blind- 
 ness." 
 
 At this time the announcement that tea was 
 ready, put an end to our conversation, and we were 
 soon seated around the table, where instructive 
 conversation still continued to be happily blended 
 with great freedom and sociability. 
 
CHAPTER XL 
 
 SOCIAL CONVERSATION ON SACRED MUSIC. 
 
 " There prevail at present two kinds of music, as diverse as their 
 origin — profane and religious. — In the one, there is often something 
 of sensuality ; in the other, of sadness. There is a point in moral im- 
 provement, in which the sensual will be subdued, and the sorrowful 
 disappear 3 which will combine the pleasure of the one, with the sanc- 
 tity of the other." Sampson Reed. 
 
 We have now followed Mr. Clifford througl: the 
 day, and seen how he so varied the duties and em- 
 ployments of the Sabbath, as to give development 
 to all the moral and religious affections without in- 
 ducing weariness by the too frequent repetition, or 
 by the too long continuance of the same exercise. 
 
 One point only remains to complete the design 
 of this little volume, viz. to illustrate Mr. Clifford's 
 views on the nature of the social intercourse, and 
 of the recreations suitable to the Sabbath. And 
 perhaps I cannot do this in a better manner than 
 to introduce the reader at once into the drawing 
 room, where, at an early hour in the evening, 
 several of his intimate religious friends, who were 
 in the habit of the most free intercourse, had 
 already assembled. 
 
 " Before we engage in conversation on the sub- 
 ject proposed last week, for this evening," said Mr. 
 
114 SOCIAL CONVERSATION 
 
 Hodgson, one of his friends," I must beg the favor 
 of Miss Feroline to play and sing in solo that beauti- 
 ful ode of Addison's with which she so much de- 
 lighted us all the last evening we met here. I do 
 not know liow it is ; I am not philosopher enough to 
 occount for it, but the music which 1 have some- 
 times heard here has a very peculiar influence 
 upon my mind — an influence not transient and 
 momentary, but one that is 'prolonged. Indeed, 
 the effect appears to continue and live as in the 
 very centre of the soul ; and often, as if touched by 
 an unearthly hand, the chords of the heart seem 
 to vibrate anew, and at intervals the same tones 
 seem to revive with even increased power over the 
 mind." 
 
 Accustomed to regard music as little else than 
 a genteel accomplishment, of little importance ex- 
 cept as a convenient mode of introducing a young 
 lady into society to the best advantage, — embar- 
 rassing, indeed, thought I, must be the circum- 
 stances in which Miss Feroline would now take her 
 seat at the organ, after expectations awakened by 
 a compliment so great, but still so perfectly unde- 
 signed. 
 
 With unaffected simplicity, however, Feroline 
 took her seat at the organ. I saw, in the gentle, 
 subdued expression of her countenance, a mind 
 superior to affectation or vanity. It was the ex- 
 pression of early piety in a mind richly cultivated, 
 and exquisitely alive to the beautiful and the true 
 ia nature and in art, 
 
ON SACRED MUSIC. 115 
 
 The ode was indeed very beautiful, and the 
 music to which it was set, was happily suited to 
 give the best effect to the sentiment. But though 
 I had heard it sung a hundred times, I never 
 before had the least idea of the grandeur of the 
 poet's conception. Every idea now seemed to be 
 brought perfectly before the mind, and every sen- 
 timent it contained to be realized, to be embodied 
 forth in the expression. The voice, style, manner, 
 every thing, was lost sight of. Only the concep- 
 tions of the poet were before her. Nature and 
 education had given her power to sympathize with 
 the poet, — to take his conceptions, and to feel as 
 he felt. Nothing, therefore, seemed studied or 
 artificial. Her music was the most free and sim- 
 ple expression of what she really appeared to un- 
 derstand and feel. 
 
 When she had finished the ode she left her seat, 
 and immediately something required her to be ab- 
 sent from the room, but the performance was still 
 before the mind. Every tone that gave expres- 
 sion to its varied sentiment was still repeated in 
 echo. Never did a painter convey by colors a 
 more perfect expression of the conceptions of his 
 own mind, than did the performer by her tones 
 and manner the real sentiment and conceptions of 
 the poet. 
 
 After a few minutes of involuntary silence, oc- 
 casioned by the influence of the music, Mrs. Liv- 
 ingston said, " I can now well sympathize with you, 
 Mr. Hodgson, and excuse the degree of warmth 
 
116 SOCIAL CONVERSATION 
 
 with which you spoke of the power of music, which 
 I confess appeared to me rather enthusiastic at the 
 time.'' 
 
 " The power of true music is indeed wonderful," 
 said Mr. Clifford, " and I can almost believe the 
 ancient fables related of Orpheus — that even the 
 stones and the trees were so enraptured by the 
 tones of his lyre, as to be gifted with the power of 
 motion, so as to follow him in order to listen to its 
 strains." 
 
 " But still," said Mrs. Livingston, " I am at 
 loss to determine in what such power of music 
 consists. To me there is something mysterious 
 in the subject. I have sometimes heard the sweet- 
 est tones of voice united to the highest degree of 
 mechanical skill in the performer, with no other 
 than a very transient and momentary effect. It 
 may have been pleasant at the time, but its influ- 
 ence was lost as soon as the tones died on the ear." 
 
 " The secret power of music," replied Mr. Clif- 
 ford, " that which enraptures and takes captive the 
 soul, and long holds it in willing abeyance, has a 
 more inward source than the voice and the most 
 perfect command of an instrument. It must come 
 from the mind, and have its origin in the very 
 affections of the soul. It is nothing else than the 
 affections of the soul brought forth into correspond- 
 ing words, tones, and modulations of the voice ; 
 accompanied, perhaps, by an instrument to aid 
 and give it more fulness of expression. We can- 
 not but sympathize with the true language of na- 
 
ON SACRED MUSIC. 117 
 
 ture whenever we hear it. When real grief and 
 sorrow come forth into sighs and tears, or joy and 
 merrinnent into laughter and sport, we cannot with- 
 hold our sympathies. We are insensibly afiected 
 by the same passion. But an artificial represen- 
 tation of natural passion has no such power over 
 the mind only so far as the actor does himself at 
 the time really feel what he expresses. The art 
 of acting on the stage consists in the acquired 
 powers of the actor to give himself up for the 
 time, to an actual possession of the passion and 
 character he personifies. An actor may have the 
 most perfect conception of the character he is to 
 represent, but with the best qualities of voice and 
 physical powers for action, unless he give himself 
 up to the entire possession of the subject, so as to 
 really enter into the poet's conceptions and sympa- 
 thies, till they, for the time, become his own, his 
 acting will be powerless, and it can take no hold 
 of the sympathies of his audience. 
 
 " It is the same with music. Music is but the 
 external expression by tones of the sentiments and 
 emotions of the soul. The performer, therefore, 
 can have real power over others, only so far as he 
 does truly enter into the sympathies and realize 
 the conceptions of the poet himself. But so far as 
 he does this, and has acquired that command of 
 his own powers which enables him to bring forth 
 these sentiments into a true corresponding form of 
 words and tones of utterance, there must be life 
 and power in his music." 
 
118 
 
 SOCIAL CONVERSATION 
 
 It appears that Mr. Clifford had endeavored to 
 keep this principle constantly before his mind in 
 the education of his children in music. He early, 
 even from childhood, taught them to sing such 
 juvenile airs as were adapted to their state. And 
 as they advanced, while he left it to the teacher to 
 discipline the voice, and to impart a knowledge of 
 the science and practice of music, he would never 
 suffer them to sing or perform on an instrument, 
 without first endeavoring to give them a clear and 
 strong conception of the sentiment of the piece 
 before them — and of the manner suited to its 
 performance. Nor v^as this all. He miight do 
 this and still leave them merely cold affected 
 imitators. He went farther. He endeavored not 
 only to understand the conceptions and sentiments 
 of the poet, but to fed them himself. And then 
 he found it easy to transfuse by sympathy his own 
 sentiments into their minds, and to awaken in them 
 corresponding emotions. Thus he led them on to 
 that perfect, unaffected simplicity of manner, which 
 resulted from yielding themselves up to such an 
 entire possession of the sentiment and conceptions 
 of the part, as caused them to forget themselves^ 
 while giving to them a natural and perfect ex- 
 pression. 
 
 As we have already said, instead of engaging 
 again in such exercises of religious worship as 
 were suited to awaken only feelings of devotion, 
 it was Mr. Clifford's usual custom, on Sabbath 
 evening, to meet several of his iniimate religious 
 
ON SACRED MUSIC. 119 
 
 associates on the plane of free social intercourse, 
 in order to enjoy the recreation of sacred and so- 
 cial music, and to engage in conversation on sub- 
 jects suited to the occasion. 
 
 It so happened that the subject of sacred music 
 had been conversed upon at the preceding meet- 
 ing, and it devolved on one of his friends to em- 
 body in the form of an essay and read tliis even- 
 ing, the substance of the remarks which were then 
 made. He then read as follows : 
 
 " Music is the natural language of the affections. 
 It is to the affections of the ivill^ what the language 
 of words is to the thoughts of the understanding. 
 Every kind and degree of affection, therefore, has 
 a corresponding form of expression which gives to 
 music all its difference and variety. This leads 
 us to see at once the difference between secular 
 music and sacred music. Secular music is the 
 free expression by sounds and numbers of the 
 natural affections and passions. Sacred music, on 
 the other hand, is the expression of the religious 
 affections and sentiments, of such affections as are 
 not spontaneous, but which arise in the mind when 
 the natural affections are under restraint, or have 
 been chastened and subdued by religious principle. 
 
 "All the difference and variety in secular music 
 originate, in a corresponding difference and variety 
 in the natural affections. The lively emotions of 
 joy cannot be expressed in the minor tones and 
 slow numbers which are suited to the affections of 
 grief and sorrow. Neither can the feelings of 
 8 
 
120 SOCIAL CONVERSATION 
 
 grief and mourning be uttered in the quick and 
 lively notes adapted to joy and gladness. The 
 natural passions of love and friendship, of courage 
 and patriotism, of joy and grief, freely flow forth 
 into corresponding external forms of expression, 
 and give to secular music all its difference and 
 variety. The words of the song, and the music to 
 which it is sung, are only the external form ex- 
 pressive of the affection or sentiment from which 
 it originated. 
 
 " So also all of the difference and variety in 
 sacred music, originate in a corresponding differ- 
 ence and variety in the religious sentiments and 
 affections. Though the ruling affection of the life 
 may be good, yet the state of the religious affec- 
 tions will be various, and often changing as man is 
 progressing in spiritual life. Although he may be 
 well established in his religious faith, and the gen- 
 eral current of his affections may be those which 
 spring from love to God, and charity to the neigh- 
 bor, yet he will be subject to alternations of state 
 while passing through the different stages of his 
 regeneration. Today, the mind may be in a state 
 of temptation, — in darkness and in doubt, and 
 weighed down with a sense of its evils. In slow 
 and minor tones would this affection flow forth, in 
 words like these : 
 
 * Hear my cry, God ; 
 
 Attend unto my prayer. 
 
 From the end of the earth will I cry unto thee, when 
 
 my heart doth faint. 
 Lead me to the rock that is higher than I.' 
 
ON SACRED MUSIC. 121 
 
 " Tomorrow, the cloud of darkness may disap- 
 pear, and light may shine on the troubled spirit. 
 The emotions of joy and thanksgiving which arise, 
 will prompt to livelier and quicker tones, suited to 
 corresponding words : 
 
 * give thanks to Jehovah, for he is good. 
 
 For his mercy is for ever. 
 
 Let them exalt him also in the congregation of the people. 
 
 And praise him in the assembly of the elders.' 
 
 " Again, when the mind is made bare for the 
 full impression of the works of the Creator, and 
 the understanding is able to perceive his wisdom 
 and his goodness as displayed in them, the affec- 
 tions will involuntarily flow forth in corresponding 
 words, tones, and numbers. And the blended 
 emotions of wonder, delight, gratitude and praise, 
 will be manifested in the tones and numbers in 
 which the words are uttered — in the music of the 
 sounds, as well as in the thoughts contained in the 
 words themselves. Indeed, words, apart from the 
 proper tones of expression, cannot convey to an- 
 other the emotions of the mind. How entirely dif- 
 ferent the effect produced on the mind by merely 
 reading scientifically that Psalm, beginning with 
 the words, 'The heavens declare the glory of God, 
 and the firmament showeth the works of his hands,' 
 from what it is when the same words are chanted 
 in a tune suited to give them a just expression, by 
 one whose devotional affections seem to flow forth 
 freely into the language and the music. 
 
 " The mind has a sympathetic relation and com- 
 
122 SOCIAL CONVERSATION 
 
 munication with every thing which it is habitually 
 accustomed to contemplate. And the affections 
 and emotions, which arise in the mind, are quali- 
 fied by the objects which it contemplates, and in- 
 finitely varied by them. And when these affec- 
 tions and emotions are truly expressed, they will 
 give to speech a corresponding difference of man- 
 ner and tone of expression ; and to music, all its 
 variety. And speech and music become perfect, 
 only so far as they are fitted to give free and full 
 expression to the feelings and emotions, already in 
 the mind, and are adapted to awaken the same 
 feelings in the mind of another. 
 
 " Hence we see the impropriety of uttering, or 
 of singing language expressive of different affec- 
 tions and emotions in the same tone of voice, or in 
 the same tune of music. The tone and manner of 
 speech, and the style of the music should ever 
 vary and correspond to the affections which inspire 
 the language. 
 
 " Sacred music, it has been said, is the just and 
 true external expression of the religious sentiments 
 and affections. The Psalms, in particular, and 
 many other parts of the Sacred Scriptures, are the 
 yoetry oi those sentiments and affections — lan- 
 guage descriptive of them, and inspired by them ; 
 and which can be fully and rightly understood and 
 appreciated only when under their influence. 
 
 " Without some degree of the same feelings and 
 sentiments they cannot be correctly read or sung. 
 They are language descriptive of all the varied 
 religious affections of which man can be the sub. 
 
ON SACRED MUSIC. 123 
 
 ject — whether they be those of spiritual joy or 
 grief — temptation or victory — seasons of fasting 
 and sorrow, or of thanksgiving and rejoicing — 
 whether they arise from the contemplations of the 
 wisdom and the goodness of the Lord in the ivorks 
 of creation, or whether they spring out of the won- 
 ders of his redeeming love. And we cannot rightly 
 understand the language, and fully express it either 
 by speech or by singing, only as we ourselves be- 
 come the subjects of such sentiments and emotions. 
 To a man in a perfectly natural state of mind the 
 language of the Scriptures appears to have no such 
 meaning. And it would be absolutely impossible 
 for him to read or to chant them (except from imi- 
 tation) so as to give any correct idea of the senti- 
 ments which they are given to express. He can- 
 not learn to speak the language of Canaan while 
 he remains in Egypt ; nor to chant the songs of 
 Zion ' while in a strange land.' But as he is en- 
 deavoring to keep the commandments, and as he 
 is actually advancing in the regenerate life, he will 
 find that his own experience becomes his inter- 
 preter of the language. As he studies and reads 
 the Scriptures, he will find his own feelings, senti- 
 ments and emotions, there portrayed and described. 
 He learns by experience that he is himself becom- 
 ing the subject of all these various feeling and emo- 
 tions. And when he reads those parts which are 
 descriptive of the exercises of his own mind, his 
 affections will flow forth into them, and fill the 
 language in such a manner, as to convey to an- 
 other something of its true meaning. The words 
 
124 SOCIAL CONVERSATION 
 
 then read will become filled with the spirit and the 
 life of his own mind. 
 
 " So also it is with singing or chanting the lan- 
 guage of the Scriptures. It cannot truly be sung, 
 and be filled with its spirit and life, only so far as 
 man is prepared to sing with the spirit as well as 
 with the understanding — only so far as by expe- 
 rience the affections are in harmony with the 
 words. And when we see our own sentiments and 
 feelings portrayed in the words which we use, they 
 will almost involuntarily flow forth into them ; and 
 when this is done, in corresponding tones and num- 
 bers, then are the songs of Zion no longer sung ' in 
 a strange land.' " 
 
 " The sentiments advanced in the fssa?/," said 
 Mr. Clifford, " appear to be in the main correct. 
 It seems, however, that there is a point in moral 
 improvement, in which both secular and sacred 
 music will be so much changed from their present 
 state, as to blend and unite, in which the tones of 
 the one will be in unison and harmonize with 
 those of the other. But this will not be, till truth 
 shall have gained the victory, and religion have 
 completed her triumphs ; till all that is sensual in 
 our natural passions shall have been subdued, and 
 sentiments of purity and innocence, shall descend 
 into the natural degree and social pleasures of life, 
 from the union of goodness and truth in the spiritual 
 mind. 
 
 " The wide difference which now exists between 
 sacred and secular music, results from the disor- 
 dered and ascetic state of the church, from sepa- 
 
ON SACRED MUSIC. 125 
 
 rating religion from social life. In the existing 
 state of both kinds of music, there does indeed ap- 
 pear to be the same profanation in attempting to 
 unite and blend them on the same occasion, that 
 there is in mixing things sacred and profane. But 
 as the church shall advance, and its regenerating 
 influences descend, may we not expect a corre- 
 sponding change to take place in the character of 
 our music and all our social recreations, as well 
 as in the moral sentiments and social affections, 
 to which they should be adapted. 
 
 " Religion should indeed chasten and purify all 
 natural sympathies and social affections — not an- 
 nihilate and destroy them. It should have the 
 same regenerating influence on all our social 
 amusements and recreations, in order to adapt 
 them to our state. And though they will never be 
 the same, yet sacred and secular music will ap- 
 proximate so as to unite in harmony, just as man 
 advances in the regeneration and the spiritual acts 
 in agreement with the natural man. 
 
 " And surely when social intercourse shall arise 
 out of such a plane in the church, religion will not 
 be required to appear clothed only in the dark 
 garments of mourning, nor will the sentiments of 
 sacred praise be expressed only in tones of sad- 
 ness and sorrow. But cheerfulness will unite and 
 join hands with devotion, free social intercourse 
 will blend with Christian fellowship, and social 
 pleasures and recreations will form an intimate al- 
 liance with mental improvement and religious ac- 
 knowledgment. Indeed, religion will not have ac- 
 
126 ON SACRED MUSIC. 
 
 complished her work, until our natural sympathies 
 and social affections shall have become so far pu- 
 rified from all that is gross and sensual, that they 
 can freely flow out into corresponding expressions 
 of joy and delight, and we shall have attained that 
 degree of moral innocence and purity, in which a 
 sense of the divine presence will impose no re- 
 straint upon the free expression of our social 
 pleasures and delights." 
 
 Several pieces of music were then selected, and 
 sung. They were admirably adapted to awaken 
 and call in exercise, as well as to give expression 
 to such sentiments as were in accordance with 
 these remarks, and which this social meeting seem- 
 ed well suited to cherish and improve. At an early 
 hour they separated, and I was soon left alone to 
 my own reflections. 
 
 I shall now attempt no elaborate description of 
 the influence this visit had on my mind. Suffice 
 it simply to remark, that it has not been without 
 its use. The Sabbath ever since has appeared in 
 a new light. The remarks of Mr. Clifford on the 
 different subjects discussed, though not in accord- 
 ance with the views in which I had been educated, 
 or my former habits, were often reviewed and at- 
 tentively considered. And I shall be happy to learn, 
 that this little volume may have had a similar influ- 
 ence in aiding the reader to understand more 
 clearly the signification of the Sabbath, or in as- 
 sisting him to come into a more enlightened and 
 orderly mode of observing it. 
 
 THE END. 
 
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