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A MEMOIR
OF THE
LIFE AND LABORS
OF
FRANCIS WAYLAND, D.D.,LL.D.,
LATE PRESIDENT OF BROWN UNIVERSITY.
INCLUDING
SELECTIONS FROM HIS PERSONAL REMINISCENCES
AND CORRESPONDENCE.
BY HIS SONS,
FRANCIS WAYLAND AND H. L. WAYLAND.
VOLUME II.
NEW YORK:
SHELDON AND COMPANY.
1867.




Entered, according to Act of Congress, in the year 1867, by
FRANCIS WAYLAND,
In the Clerk's Office of the District Court of the United States
for the District of Connecticut.
Stereotyped at the Boston Stereotype Foundry,
No. 4 Spring Lane.




CONTENTS
OF THE SECOND VOLUME.
CHAPTER I.
PAGE
Voyage. - Liverpool. - Birmingham. - Party Spirit. - Bassingham. - Lincoln Cathedral. - France. - Paris. - Obsequies of Napoleon. - Louvre. - Hotel des Invalides. -
Louis XIV. - Longing for Home. - Versailles. - Jardin
des Plantes. - Impressions of France. - London. - The
Queen. - Courts of Law. - Learned Societies. - University of London. - Westminster Abbey. - Cambridge.J. J. Gurney. - Mrs. Opie. - Edinburgh. - Oxford. -John
Foster. - Home. - Reminiscences of Colonel Davis...   7
CHAPTER II.
Discourse on Nicholas Brown. -Death of Colonel Stone.Professor Goddard. - Death of Rev. F. Wayland, Senior. -
Rhode Island Rebellion.- Debts of the States. - Annexation of Texas. - Mexican War. - "Duty of Obedience to
the Civil Magistrate." - Fuller and Wayland on Slavery. -
Irish Famine. - Dr. Judson. - Missionary Union.- University Sermons. - Revival in College. - Prayer Meetings.
— Parental Authority in religious Affairs. - " Thoughts
on the Collegiate System." —Town Library System...     46
(3)




4                        CONTENTS.
CHAPTER III.
The Reorganization of the University......... 79
CHAPTER IV.
Labors growing out of the Reorganization. - Religious Efforts. - Mechanics' Association.- Agriculture in Rhode
Island. - National University. - Life of Judson. - Apostolic Ministry.- Correspondence........ I
CHAPTER V.
The Nebraska Bill. - The Burns Case. - Address at Union
College. - Intellectual Philosophy. - Correspondence. -
Need of Rest. -The President's Resignation. -The last
Commencement..............    I33
CHAPTER VI.
His new Home. - The Outrage in the Senate. -" Christian
Worship." - Election of 1856. - Correspondence. - An
interesting Reminiscence............. 151
CHAPTER VII.
Views of the Ministry. - " Apostolic Ministry." - " Notes on
the Principles and Practices of the Baptist Churches." -
Letters from J. M. Peck, D. D., President Anderson, Hon.
W. Lumpkin, R. Anderson, D. D., H. G. Weston, D. D.,
Dr. Nott, J. W. Alexander, D. D. - Extract from Article by
Dr. Williams..................            I59
CHAPTER VIII.
Death of Rev. Dr. Granger. - Action of the Church. - The
Work undertaken. - The Pastor's Spirit and Aim. - Prep



CONTENTS.                         5
aration of Heart. - Visiting. - Personal Labor. - Character of his Preaching. - The Vestry. - Correspondence. -
Progress.- Death of Mr. Moses B. Ives. —Crisis of
1857. — Correspondence.............                  184
CHAPTER IX.
The Revival of I858. - Correspondence. - Dr. Wayland in
the Revival. - Personal Solicitude.- Care for the Young. -
Prayer Meetings. - Preaching. - Religious Enterprise. -
Congregational Singing.- The great Source of his Influence.- Close of his Labors.......... 209
CHAPTER X.
"' Sermons to the Churches." -" Salvation by Christ." -
Correspondence. - Work upon the Moral Science. - Views
of European Affairs. - Exposition of Ephesians. - Attack
of Illness.- Bust of Dr. Wayland. - Annual Reunion of
his Pupils. -- His Feeling towards his Pupils. - Instruction
to Candidates for the Ministry. - Letters....... 228
CHAPTER XI.
Dr. Wayland's View of War. - Feelings at the Outbreak
of the Rebellion. - Trust in God.-The Hand of God
recognized. - Meekness inculcated. - West Point. - General Mitchell. - Love, the universal Solvent. - The Election of I864. — Conduct of England. - The Assassination.
- The Charities of the War. - Freedmen. - The Christian
Commission............ 260
CHAPTER XII.
"How to be Saved." - A Lawsuit. - " Letters on the Ministry of the Gospel." - Correspondence. - Memoir of
Chalmers. - Neighborhood Prayer Meeting. -      Correspondence.................. 280




6                     CONTENTS.
CHAPTER XIII.
His Home. - The Morning Hour. - The Garden. - The
Study. - The Table. - Visitors. - The Young. - The Day
closed. -The Sabbath. -The House of God...... 299
CHAPTER XIV.
Humanity. - Foreign Missions. - Home Missions. - Slavery.
-Individual Effort. -Temperance. - The " Social Evil."East Tennessee. - The Syrian Christians. - Providence
Aid Society. -Butler Hospital for the Insane.- Rhode
Island Hospital. - Providence Reform School. - Rhode
Island State Prison.- Employment of Money.- Private
Benefactions........        o........ 324
CHAPTER XV.
The revised Moral Science.- The Cushing Institute.- The
Warren Association. - Sickness and Death.- Meeting
of the Graduates. - Funeral. - The Public. - Professor
Chace's Address..............  355




0LIFE
OF
FRANCIS WAYLAND.
CHAPTER I.
VOYAGE. - LIVERPOOL. - BIRMINGHAM.- PARTY SPIRIT.
- BASSINGHAM. - LINCOLN CATHEDRAL. - FRANCE. -
PARIS. - OBSEQUIES OF NAPOLEON. - LOUVRE. - HOTEL
DES INVALIDES. - LOUIS XIV. - LONGING FOR HOME.
- VERSAILLES. — JARDIN DES PLANTES. -- IMPRESSIONS
OF FRANCE. - LONDON. - THE QUEEN. - COURTS OF
LAW. - LEARNED SOCIETIES. - UNIVERSITY OF LONDON.
-WESTMINSTER ABBEY. -CAMBRIDGE. -J. J. GURNEY.
-MRS. OPIE. - EDINBURGH. - OXFORD. - JOHN FOSTER. - HOME. - REMINISCENCES OF COLONEL DAVIS.
DR. WAYLAND had long desired to enlarge his
knowledge of the most approved modes and systems of instruction by visiting the world-renowned seats
of education. In 1840 the corporation voted him leave
of absence for the purpose of visiting Europe, and requested Professor Caswell to discharge temporarily the
duties of the presidency.
Professor Stuart, in a note accompanying a letter of
introduction, remarks, -
"I need not say to you that a voyage to Europe has
made a dunce of many an American who had some sense
(7)




8          LIFE OF FRANCIS WAYLAND.
before he went. I believe it will not influence you in that
manner. You do not go to see the lions, but to know more
about men, and to advance your own resources. Peace
be with you and yours.
" Glad should I be to hear from you when in England or
Scotland, if you find any literary or religious phenomenon
that will interest me, as no doubt you will. Vive et vale.
The God who rules the seas protect and guide your way."
Atlantic steam navigation was then an experiment; and
probably this consideration, combined with a hope of
gaining in health from a prolonged voyage, led him to
embark in a sailing packet. The voyage was long, rough,
and every way unpropitious. He suffered greatly fiomn
sea-sickness; his digestion became deranged, and the
physical and consequent mental depression seemed to
cling to him during almost his entire absence.
To his father and sisters he writes, 
"... A more uncomfortable twenty-three days I have
rarely experienced. A sea life is anything but agreeable,
let them say what they may. It was peculiarly otherwise
to me, in consequence of the absence of all religious society. Still I hope that it was not wholly unprofitable.
I never was thrown so much on my Bible and on God.
Never have I so much felt the excellence of prayer, and
I trust also so many answers to it. I could not but believe
that the prayers of my friends were on various occasions
answered in my behalf."
During his journey Dr. Wayland maintained a somewhat full correspondence with his home, and also kept a
diary for Mrs. Wayland. From these materials we shall
make a few extracts that peculiarly illustrate his character, or explain his subsequent views. But for the most
part the letters and the diary are either entirely of a personal nature, or have been robbed of their interest by the
lapse of twenty-seven years, and by the vastly increased
travel between America and Europe.
" Liverpool, November i, Sabbath. Attended Dr. Raffles' church. The singing was more general throughout




LIVERPOOL.                   9
the house than with us; it was softer, but seemed to me
rather careless. In prayer Dr. R. was delightful; devotional, calm, earnest, but solemn; particular, but not familiar. It raised the souls of the people to God, and kept
them near to the throne. His voice is soft and musical,
though not of great compass; his manner animated, yet
not boisterous; his diction chaste, and sometimes ornate.
He is, by the tone of his thought as well as his voice,
rather calculated to produce admiration than conviction;
to awaken feeling and gratify taste rather than to arouse
the conscience and subdue the heart. On the whole, I was
greatly pleased. I was never so much melted in any services of the sanctuary, unless it may have been at some
communion seasons. The contrast between this and my
last three Sabbaths, the voice of praise from the assembled multitude of Christian worshippers, the united prayers and thanksgivings from so many who loved the Lord
Jesus, all came on my spirit with thrilling effect; and when
the stanza,' My God, how excellent thy grace!' was sung
(a stanza which I have always greatly admired), and when
I remembered the preservations of the voyage just closed,
the answers to prayers still fresh in my recollection, my
heart, in the language of Fisher Ames,' grew liquid' while
I sung, and I' could pour it out like water.'..."
" I find it to be the common impression that the Tory
interest is strengthened. I am told that when the reform
bill passed, many of the reformers, elated by their success, determined to make it merely the commencement of
a much more extensive and radical change. They declared at once for a dissolution of the connection between
church and state. This had the twofold effect of arousing the dormant but enormous power of the Establishment, and of cooling the ardor of many of the most judicious reformers, who were satisfied with what they had
gained, at least until they should see how it would work.
By this means the Tory and Church party have gained,
and are at this moment more powerful than they have
been for many years.
C Mronday Evening. I took tea at Dr. Raffles', in company with the dissenting ministers of Liverpool, who meet at
each other's houses in succession on the first Monday of the
month, and go from thence to the monthly concert. They
were generally young, and seemed greatly oppressed by




10         LIFE OF FRANCIS WAYLAND.
secular religious business. Every charity is governed by
a committee, and these ministers form the committee, - a
very time-consuming arrangement.' I am struck with the great difference between an old
and a new country. Here everything is fenced around
by precedents; you cannot move without infringing on
vested rights. If you attempt any reform, you are called
upon to consider how it will affect the landed interest, or
the aristocracy, or the church. It is taken for granted
that everything must remain as it is, in so far as the powerful and the men of rank are concerned, and then, what
is left may be managed for the good of the lower classes,
provided you will give all the management into the hands
of those whom'God has made responsible for power.'
I may be wrong. This is a first impression, and I so record it, that I may compare it with my subsequent views.
With us everything stands on its own merits. There are
no constitutional embarrassments.  And in another respect there is a vast difference. I had no idea of the variety of grades and degrees which are marked below zero in
the social scale. In addition to the various grades of titled
rank, there are, below these, the rich and independent,
the independent though not rich, the various ranks of retailers and artisans, the laborers and servants, and all
those who are able by ordinary effort to procure food and
clothing. This is with us as low as the scale usually
goes. But here, I fear, there are many lower grades down
to absolute starvation; and these grades comprise so large
a portion of the population, that a benevolent mind shudders to think of it. It seems to be conceded that there is
necessarily so much poverty, that the idea of doing away
with it is not to be even entertained. I presume it is so
to a very considerable extent in the large cities of our own
country. But such is not, I think, the feeling of our people. We have much stronger confidence in social perfectibility.
("Friday. Made calls and dined at' Green Bank' with
Mr. Rathbone. The cottage, as it is called here, is of
stone, beautifully built and delightfully situated. I do
not know of anything of the kind in America —all the
conveniences of a city, all the luxuries of living, all the
elegances of literature, combined with the retirement of
the country. There were present Mr. and Mrs. Rathbone,




BIRMINGHAM.                  II
Mr. Roscoe (son of the historian) and his wife, Mr. Booth,
a gentleman distinguished for knowledge of mechanics,
and manager of the B. and M. Railroad, Mr. Smith,
Mr. Heady, Dr. Raffles, Mr. and Mrs. Thom, the latter a
daughter of Mr. Rathbone.   Conversation turned on
phrenology, animal magnetism, politics, &c. It was free,
perfectly good-natured, and animated. The party separated at about ten o'clock.
"Mr. R. accompanied me to my bedroom, and we
talked, standing before the fireplace, for nearly an hour.
He is a delightful rian, very quiet, very intelligent, and
guileless as a child. He reminds me in social intercourse of Dr. Bowditch, more than any other person whom
I remember. He has the same love of justice, the same
impulsiveness, the same gleefulness. Mrs. R. is a very
intelligent woman. Mr. R. quoted a remark of Jeffrey:' He did not object to blue stockings, provided the petticoats covered them.' I apprehend the remark could
be applied to but few persons with more justice than
to Mrs. R.'"November 7. Took the train to Birmingham. The
road passes through a very level country; the soil, in general, a stiff clay, at present saturated with water. The
hedges, of which we hear so much, were very often
broken down, and the hawthorns straggled and interrupted. The climate is so moist that the brick and stone
soon become dark-colored, and the roofs in a few years
are covered with green moss. Everything looks old.
The fields are small and well cultivated, of course, since
the price of land renders this indispensable. The cattle
are better than ours, but I did not see one cow equal to
mine. The grass is still green. There has been no black
frost, and the cattle are yet in the fields. They have rain
instead of cold.
" This railroad is smoother than is common with us.
The journey (ninety-eight miles) is made in four and a half
hours. Saturday evening arrived at Birmingham, where
my friend Rev. Dr. Hoby lives in a very pleasant style,
and preaches the gospel without compensation. I have
received from Dr. and Mrs. Hoby the utmost Christian
hospitality.
"Sabbath AMorning. Dr. Hoby's chapel. Was unwell,
and did not hear to advantage. Preached in the evening,
still unwell.




12         LIFE OF FRANCIS WAYLAND.
" Jionday. Went out with Dr. Hoby. Bible meeting.
The king's printer receives ten thousand pounds a year
from the printing of the Scriptures- a shocking monopoly, which to this amount, for no reason whatever, increases
the price of the holy oracles. Rev. J. A. James visited
us, and took tea. All the talk about abolition, &c. It
is amazing to perceive how this question seems to absorb
every other among the dissenters, and to what extent they
carry out their notions. A man who does not adopt
their opinions is, it would seem, excommunicated from
church and society. I have already had some reason to
observe this. May God grant me grace to act like a
Christian, and the more abundantly to love them the less
I be loved.  I respect their motives and their love of
freedom, although I have small sympathy with their modes
of expression. I have suffered intolerably from low spirits.
I apprehend that this arises partly from ill health. I pray
God to restore me to health, and to enable me diligently
to employ the time which he has allotted to me here, that
I may be the means of promoting the cause of education,
and of doing good to my country and to the church
of God.
" Birmingham has been remarkable for the strength, I
may say bitterness, of its political animosities. Here Dr.
Priestley's house was torn down by a mob. Here was
formed the famous union which drew together two hundred thousand people to petition for reform. It is still
the centre, to a considerable degree, of all radical political
action. The same temper seems to be carried into religious, and even into benevolent, associations. Here, at
present, all is in agitation and ferment among the dissenters about abolition. It is assumed that these gentlemen are to decide not only whether slavery be right or
wrong, but also in what manner it is to be abolished, and
that they have a right to treat as they will whosoever does
not, under all circumstances, do as they see fit. They
decide what is the duty of the northern states and of every
citizen thereof, and they excommunicate, without reserve,
every one who does not agree with them to the utmost.
Here, then, we see in dissenters the admission of the very
principles which they abhor when put in practice by the
Establishment. It is an assumption of the power and
right to inflict disabilities or exclusions on those who




INTOLERANCE.                  13
differ from them in points on which every man may justly
claim to entertain an opinion of his own. They know
not, as it seems to me, what manner of spirit they are of.
And, besides, this spirit of exclusion, let it exist where it
will, is anti-social. If the claim on which it is founded
be allowed, where is it to end? One party excludes another for disagreement in respect to the slavery question.
By the same principle they should proceed to exclude
each other for disagreement on the question of temperance, or of peace, or of woman's rights. Thus exclusion
begets exclusion ad infinitum. The result is party spirit,
bickerings, seclusion from each other, and all its natural
attendants -the indulgence and the cultivation of the evil
passions of the human heart. Is it a wonder, then, that
the best - and these are always the peace-loving - are
attracted to the Establishment, where such feuds are less
known, and where, at least, this exclusive tendency is,
from the nature of the church, unable to take effect? Is it
strange, then, that, with all the errors, and faults, and
weaknesses of the church, and even in spite of the false
position in which it is placed, it should not only maintain
its ground, but even make head against its opponents?.."
We quote from the reminiscences of Dr. Stow: -
" When I was in England the following summer, I
was informed of an incident which I could well understand. Dr. Wayland, in the course of his visits to the
English institutions of learning, called to see the Baptist
Academy in -, where many eminent Baptist ministers
had been educated. The principal, who was also the
preacher at -    Chapel, after giving Dr. Wayland all facilities for examining the institution, said,' Sir, I am sorry
that I cannot invite you to occupy my pulpit next Sabbath. Personally, I have no objection; but some doctrines
in your treatise on "' The Limitations of Human Responsibility" have rendered you unpopular in England, and,
were I to do it, I should incur reprehension.' Dr. Wayland replied in one sentence:' Sir, when I ask for your
pulpit, it will be time enough for you to refuse it.'
"Several times, while I was in England, I heard that
story related, and the severity of the rebuke justified. In
a few other places he encountered supercilious treatment
from small men, and several of his replies to discourteous




14         LIFE OF FRANCIS WAYLAND.
words were quoted as proofs of his power of disposing
effectually of such annoyances."
From Birmingham he went to Bassingham, where he
was a welcome guest in the accomplished and cultivated
family of his uncle, Rev. Daniel S. Wayland, rector of
Bassingham.   His acquaintance with this gentleman,
which was subsequently maintained by correspondence,
and by the interchange of frequent kind offices, was one
of the most pleasing incidents of his journey.  There
was something not a little remarkable in the mutual attachment subsisting between two men, of whom one was an
Englishman, thoroughly loyal to church and state, the
other the sturdiest of republicans; one a conservative in
religion and politics, the other in the front rank of progressives; one an Episcopalian, the other an Independent
and a Baptist. But a common appreciation of all that is
excellent in the world of letters, and a common loyalty to
the Redeemer, afforded them a broad ground of sympathy,
a strong bond of attachment.
From Bassingham he proceeded to Lincoln.
"' Until I had seen Lincoln Cathedral I had no conception of the power of architecture. As you survey its exterior, you are struck with its vast size. Yet, owing to the
perfect proportions, the great height, the profusion of ornaments (ornaments, however, so light and graceful, so in
keeping, that all seems precisely in the right place, and
never too much nor too little), you forget its magnitude in
admiration of its beauty. The great tower is immensely
high, and is the most impressive part of the exterior. It
looks like the work of fairy hands. You would not believe that stone could ever assume a form so fragile, much
less that it could retain that form unhurt for centuries.
"But all this impression is deepened when you enter
the building and look up the nave of two hundred and
eighty feet. Here you see the power of the Gothic pillar
and arch. You pass to the transept, and gaze upon the
painted windows, the stone compartments of which look
as though cut out of paper. You proceed to the choir,
and examine the carved work which adorns it so profuse



LINCOLN CATHEDRAL.               15
ly on every side. You visit the chancel, where repose the
ashes of the builder, the bishops of the Cathedral, and
other eminent dead. You walk.through the side aisles;
you gaze upon the arch supporting, with infinite ease, the
mighty mass of the central tower; and at every step you
are filled with wonder, which you strive in vain to express. It is the epic of architecture. It is certainly one
of the most wonderful eflbrts of human talent. I do not
remember ever to have seen any work of art which impressed me so powerfully. Grecian architecture -a simple, beautiful, and sublime conception, but all externalfades away before it. The greatest power of the Gothic
is within. The. sense of beauty is in the highest degree
gratified in both, but in Gothic the effect is more various
and more inexhaustible, with a vastly deeper tinge of sublimity. It accomplishes its purpose - a more difficult one
-with greater skill, and more perfectly. The Grecian
merely suggests to you that this was the work of man. The
Gothic is all so light, so strong, so flexible, so rich in ornament, and yet so consistent with itself, that the idea
which constantly presents itself to you is, that it grew;
that it is the work of nature, and not of art; and yet, when
you reflect that this is all the work of man, that man designed, conceived, and planned it, knew the difficulties, and
how to overcome them, and did actually overcome them,
you are overwhelmed at his genius, and cannot fail to perceive that he must have been one of the most able men of
any age.
" The Roman Arch is remarkable for its associations.
What events have transpired since it was erected! What
generations have passed away! Lincoln was once an important Roman station. Here works were erected to keep
in check the hordes of barbarians whom Rome was subduing to her sway. And now those barbarians are able
to cope with the world in arms, and Rome,' lone mother
of dead empires' - what is she?..."
After crossing the Channel, he writes, -
" Everywhere in France we found soldiers in great
numbers. The milita are detailed to serve in the army, I
believe, from nineteen to twenty-six. Thus the flower of
the nation, at an age in which character is forming, are
obliged to learn the habits of the camp and barracks.




I6         LIFE OF FRANCIS WAYLAND.
Such a shocking waste of human beings I had never conceived. The soldiers whom we saw were all young, and
seemed to have nothing to do, with one exception. At
St. Omers we saw a detachment returning from work
with shovels on their shoulders. But this was merely
military labor. It added nothing to the means of human
subsistence or human happiness. These men were taken
from the plough, the workshop, and the mart of business.
I do not, however, blame the government. What could
they do better? Such a government is infinitely better
than anarchy. Yet why will man not learn that selfcontrol is wiser than force? that religion is cheaper than
muskets? that the proper cure for human evils must begin
with the heart? 0 God, send forth thy light and thy
truth, and illumine with the rays of the Sun of Righteousness the dark places of the earth, and reclaim this
world, which the Savior has purchased with his blood!
Never before did I realize the necessity of strong faith,
and never before did I conceive of the immensity of
power which is involved in the fulfilment of the promises
of God. Look at this nation, advanced in civilization,
bowing down in form to the Romish ceremonial, yet
without God in the world.'By whom shall Jacob arise?'
How shall this kingdom be subdued unto Christ? we ask;
but we can make no reply. Faith alone looks to the
promises of God, and, relying upon them, knows that
what God has spoken he will certainly fulfil. But this
is one of the nations denominated Chriszican; what are
we, then, to say of the millions and hundreds of millions
of Heathendom and Mohammedanism?     How great is
the work which is to be accomplished before Jesus Christ
takes to himself his power, and reigns King of nations!
Hasten it, 0 God, in thy time, and let me, though most
unworthy, in some manner conduce to the good of thy
chosen, the prosperity of thy heritage!
" Every step and every moment impress me more
strongly with the fact that Americans know not their own
mercies, nor how to conceive of them. The blessings of
true religion, of equal rights, of being each one allowed
to take care of himself, of not being over-governed, - all
throng upon an American abroad with a depth of meaning
of which at home he knew nothing.
" Friday, December I, Paris. Visited the prepara



PARIS.                    17
tions making for the reception of the remains of Napoleon.
It is said the ceremony will be the most imposing that
modern times have witnessed..... Nature and art have united to grace with their
loveliest offerings this city of taste. Much of this is owing
to Napoleon. He intended to make Paris the centre of
the civilized world. In part he has succeeded, but only
in part. No city or nation can be central to the world
without surpassing all others in wealth and mental energy.
These can only exist under free government, enlightened
by universal education, and by the religion of the gospel,
with its benign and ennobling effects. Of these he had
no conception.  He aimed at results which physical
means could not accomplish, and thus he signally failed.
"I expect, during this week, to behold more of the
glory of mal than ever before. Grant me, 0 God, a wise
and holy temper! Enable me to survey everything in a
kindly spirit, willing, nay, desirous to be pleased, yet as
a Christian and as an heir of immortality. Grant me
health, if it may please thee, that I may accomplish something for myself, and especially for the cause of education
and of religion. May I be seriously in earnest. May my
faculties be aroused, my observation awakened, and may
I thus obtain knowledge which shall be of permanent use
to me. May I never forget the lessons which thou art
teaching me. May I be strengthened to confide in thee,
and may I, by every vicissitude through which I pass, be
enabled the better to glorify thee both here and hereafter.
All this I ask for Jesus Christ's sake. Amen.
" Monday, December 14. The whole city seems in
motion. Every part is crowded. A vast number of
strangers is said to be present. Yet I saw nothing that
looked like disaffection or unkindness to the government.
All seemed pleased and satisfied. There were no knots
of persons consulting or criticising. I apprehend the fears
of an outbreak are groundless.
"In the afternoon returned and wrote to friends at
home. After dinner attended the conversazione of M.
Coquerel, a distinguished Socinian Protestant preacher,
and one of the most effective pulpit orators in France.
He is also a voluminous writer. He seemed exceedingly
quick, learned, eloquent in conversation, and polite. He
is strongly impressed with the belief that Protestant sentiVOL. II.        2




i8         LIFE OF FRANCIS WAYLAND.
ments are gaining ground in France.  His church -an
established Protestant church -is crowded. Many of
his hearers are distinguished men; among them is Guizot.
Whence his hopes arise I know not. He thinks that a
reformation will proceed from the Catholic clergy themselves. I learn from him that all the lectures here by the
most eminent men are gratuitous. He said that, no matter
what might be the subject, be it science, or the arts, or
languages, you would find it taught gratuitously. Yet
among the people in general education is at a low ebb.
"_Tuesday, Decezmber 15.  The pageant is over. I
presume that from fifty to one hundred thousand troops
were present. Besides these the crowd was immense.
Everything seemed well conducted. The houses were
deserted, the shops shut, and all was in motion; yet I
have not heard that any accident occurred. The pageant
in line of motion, aside from the car and the personages
immediately near it, was not impressive; there was almost
nothing except the body of troops, and from a single station you could see but little of the long line. It was very
cold, and a sheltered situation was worth a great deal, and,
I may add, cost a great deal. The people seemed but
little affected. They cheered when the car approached,
but nothing was funereal; and, upon the whole, the impression on my mind is that of a splendid, vain show.
Such is human glory!' Americans say - and' The Guide to Paris' seems not
to deny it- that the people of Paris are totally devoid of
honesty to foreigners. Such, however, might be expected
to be the condition of a country without God. Yet, with
all this, there is intense love of knowledge among scientific men, great self-sacrifice in advancing it, and an intense love of truth, that is, scientific truth. The ardor in
this cause is such as we have no conception of in our
country. All catch the enthusiasm; but then it is remarkable that it is but slightly connected with benevolence.
Men study diagnosis, and are willing to do anything to
diagnose; but whether a patient live or die is almost a
matter of indifference. I say almost, but this is hardly
true. They rather prefer that the patient should die, as
this enables them to determine the truth of the diagnosis.
"Visited the Louvre again, and walked through the
gallery of Spanish pictures purchased lately by the pres



HUMAN GLORY.                  19
ent king. The number is very considerable, but I should
think the value could not be great. I saw few that struck
me pleasantly but Murillo's.  These were almost universally fine. A picture of Joseph and the Savior was, I
think, the best picture I have seen in Paris. The others
seemed hard and dry, the outline fixed, and the coloring
a dead level, without relief or any gentleness of shading. I have a very clear idea of what I mean, but I know
not how to express it. I have not the language of the
art, and hence, if my meaning cannot be guessed, it will
probably be unknown.
"' Saturday. Hotel des Invalides. The chapel and the
approach to it are hung with black cloth studded with bees
in silver paper, and lighted with innumerable chandeliers.
In the centre is the catafalque, an immense gilded structure, containing various emblematical figures, and bearing
on its top the black marble coffin, in which are the remains of the emperor. Its appearance is imposing, but
everything has been done for parade and in a hurry,
and already the frail fabric begins to show signs of decay.
Such is human grandeur! O God, why should we fix
our affections on earth? It is all deceitful, vain, and more
fleeting than a shadow. Suppose we add to this, what is
infinitely better, the pure affection of upright souls; still
what is this to thy love, to the consciousness of thy favor, to the indwelling of thy Spirit! Whom have I in
heaven but thee, and there is none upon earth that I
would desire in comparison with thee. Reveal thyself
to me, O God. Make thy face to shine upon me. Fill
me with humble and adoring views of thy character and
work; and may I here and everywhere, and through time
and eternity, glorify thee in my body and spirit, which are
thine.
" Wednesday, December 23. Visited the gallery of
modern sculpture, at the Louvre. Louis XIV. is a great
favorite with the genius of France.  His likeness is
seen everywhere in stone or on canvas.  His praises
have been sung by poets, and his deeds recorded by historians. Men and women - I had almost said kingdoms -
bowed before him. And yet, when weighed in the balance
of justice and truth, what was Louis XIV.?
" Sunday morning I spent at home, afternoon preached
at Chapel Thaibout, fiom Rom. viii. i. I felt it a privi



20         LIFE OF FRANCIS WAYLAND.
lege to be permitted to lift up my voice for God in the
midst of this city. May the Holy Spirit render it a blessing to some immortal soul.
Monday. Attended the Chamber of Deputies. The
speakers were animated, but monotonous; the attention
about as good as in our House. Rather more were present; fewer were engaged in writing, more in talking, and
there seemed more noise. The speaker was frequently
employed in rapping on the desk with the handle of his
paper-knife, and in ringing his bell. This occasioned a
little variety, but I did not perceive that it had any effect
in diminishing the rattling of tongues. The representatives are, in general, an intelligent company of men.
" Monday Evening. Went to Monsieur J.'s soiree at
the Royal Library. It was numerously attended. Moderate refreshments, coffee, some sort of spirits and water,
hot, in small glasses, and little pastries and tea, made up
all that I saw of the material part of the entertainment.
Mr. J.'s rooms, three in number, lined with books, engravings, and curiosities, were open, and the visitors
looked at the one, read the other, or talked together, as
suited them, without restraint, and came and went as they
pleased. Mr. J. was dressed as usual, having a green
shade over his eyes, and seemed a happy, cheerful old gentleman. He was with Napoleon, attached to the scientific
corps in Egypt, and is the last survivor of that body. It
is the custom in France for gentlemen whose society is
at all sought after, to have an evening which they appropriate in this way to the reception of company. They send to
their friends a general invitation. In this manner various
parties and numerous individuals are brought together,
and the social bond is strengthened throughout all the
walks of literary and well-bred society. It could, I think,
be well introduced into our country.
" Last evening I went to General Cass', to see Marshal
Soult. I arrived, through the indolence and stupidity of
the coachman, just as he had left. Such is the fate of a
traveller. You traverse thousands of miles to see persons
and places, you have but a fixed time to devote to each,
and some accident occurs which puts it wholly out of
your power to accomplish your purpose.
Friday, 7anuary I. Mr. S. proposes to accompany
me to Italy if I will go. I am strongly tempted. I know




LONGING FOR HOME.                21
that many of my friends will expect me to go. I know
there is much to be seen there, and I should be pleased to
travel with Mr. S. But, after all, I am a husband and a
father. I am under the obligation of these relations. I
doubt my right to spend this time in pleasure. Besides, I
am no longer young. My time, to the church and the
world, ought to be valuable. I doubt whether I have a
right to spend it in this manner. Life is too short to devote much of it to sight-seeing.
" I have been here a month. I have not been idle, and
yet how very little have I gained or learned which I did
not know before! and of what small value is that which I
have learned! A man who does not speak the language
of the country in which he is, can see nothing but buildings, trees, &c., the mere external forms; and these in
winter are not very beautiful or very attractive. Besides,
several matters in my own country seem to demand my attention - the Convention, at which I might possibly be of
use, the meeting of my brethren in May, where I hope to
be present. Indeed, I feel more than ever the importance
of laboring for Christ while it is day. This sort of life
does not suit me, and I had better return, as soon as Providence permits, to my labors. My conscience intimates
to me that this is the path of duty, and my feelings unite
in the decision."
To Deacon Lincoln he writes,"'... I hope by the blessing of God, and in answer to
your prayers and those of my brethren in America, to return in April. I have seen enough of the Old World, its
church and state, its blessings and its curses, to make me
long inexpressibly for home. I feel as I never felt before
the utter vanity of everything earthly, and the supreme
desirableness of living at all times and in all places for
God. Never before did the church of Christ seem half
so precious, or the communion of saints half so lovely.
Never before did I so clearly recognize the importance
of laboring to spread the gospel at home, or desire so
strongly to live for Christ alone. I want to be at home
at the meeting of the Convention, to say to my brethren,' Love one another,' and to strive with them to keep the
unity of the Spirit in the bonds of peace. You cannot
imagine the advantages we enjoy until you see the condi



22         LIFE OF FRANCIS WAYLAND.
tion of others. Our country, bad as it may be, is simple,
virtuous, moral, and religious, in comparison with other
countries. God bless her, and lift her up forever...."
To another friend he writes, -
" You well know how sweet to the travelling exile is
the package of letters from the land of his fathers. One
thing, however, you do not know, and that is how delightful it is to hear from that land, of the welfare of wife and
children, from whom you have been absent. May you
never be thus separated. No one who has not made the
trial can be at all aware of the pain which it involves and
the care through which it leads. All London would not
tempt me to repeat the experiment."
" Monday. Jardin des Plantes. This magnificent establishment, nearly two hundred years old, is upon a scale
more grand than I had conceived. I learn that travelling
professors are continually exploring every corner of the
globe, and sending home, from time to time, all that they
can collect of whatever has not yet been treasured up in
the Garden of Plants. Lectures, on an average of four a
day, are delivered by the most eminent men in France or
the world, on all subjects of natural science. And all this
is open to the public in the freest sense. Any one who
chooses may avail himself of these advantages. It is difficult to imagine a more attractive mode of recommending
science' to an intelligent community. Here is one of the
most delightful spots to be seen on earth, possessing everything that can gratify the eye or please the taste, and all
this devoted to science and made to minister to knowledge.
" Saturday. Visited Versailles. The gardens form the
most remarkable feature of this place. The whole gave
me a conception, such as I had never before formed, of
royal magnificence. It also raised my conception of the
talent of Louis XIV.
" But it cost, as is supposed, forty millions sterling.
This sum would have constructed thirteen canals, each
as expensive as the Erie Canal, and would before this
time have doubled or trebled the wealth of France. I am
well satisfied to be without such monuments, and specially
without the power in a government to make such a use
of the money of the people.
" I hear my countrymen sometimes lament that we have




LOVE OF COUNTRY.                23
no monuments to taste and the arts, no palaces like those
which we see in Europe. I do not participate in their
lamentations. It may be said that these things foster love
of country. But what is love of country?  Is it the admiration of splendid palaces, of magnificent paintings, of
gilded domes, of lofty columns, of spacious gardens, of
powerful fleets, and numerous armies? These may tend
to exaggerate what is called the love of glory,,the love of
national supremacy, but it is far different from what I call
love of country. I love the cities, and far more the fields,
the woods, the rivers, the waterfalls, the clear blue sky,
the interminable horizon of my native land. And I love
them, I trust, as sincerely as a Frenchman loves his old
chateaux or his splendid Paris.
" But more, far more, I love her free institutions, her
universal education, her spiritual liberty and her religious
observances, her moral purity and her simple manners,
the perfect freedom with which mind is there suffered to
develop, and the means afforded to foster that development. These are the attributes which awaken my love
of country.
" I see that here no revolution would be produced by
enlarging or abridging either the means of education, or
by increasing or diminishing religious freedom. But I
presume a serious murmur would arise if the sums.appropriated to the theatres and operas were restricted, or
if the public squares were allowed to decay. I believe
in the beauty of public places. I believe in sacrificing to
taste as much as taste is worth. But supposing a given
amount of money is raised, in what proportion shall it be
devoted to the intellectual cultivation of a people, to improving their condition physically and mentally, and what
proportion to buildings, palaces, and splendid but useless
edifices. I must say I go for the useful. Palace after
palace has been raised in Paris, million upon million has
been expended in adorning the capital, but there is no
tailroad yet from Paris to the sea, nor any railroad in the
kingdom, except from Paris to Versailles  a railroad to
see a show. I am more and more a Puritan. I love
simple manners, simple tastes, a simple government,
which has very little to do, which leaves everything possible to be done by the individual, and which stimulates
talent of every kind, not by patronage, but by giving tal



24         LIFE OF FRANCIS WAYLAND.
ent free exercise, and leaving it to its own resources; a
government of which the constitution may remain firm
as adamant, while the men who administer it may be
changed every year by the popular will. This is the
country for me, and may it be the country for my children; and may it please God that such a country long may
be the United States of America.
" Here are books, libraries, lecturers, all the means for
learning, and here is learning itself. We have neither
books, libraries, nor learning. But we have institutions
which develop mind, which unfold and invigorate the
faculties, and give action and energy to whatever knowledge we possess. This, at least in some degree, counterbalances the defect in learning. An American mind of
the same native strength is, I apprehend, a match for a
European. Learning does not give a European the same
advantage when compared with us, that it does when
compared with his own countrymen. We are benefited
by our training, he is not. So, at least, it seems to me.
It may be nothing but Yankee prejudice; but this is my
opinion, and there is the end of it.
" On Thursday left Paris in the diligence for Boulogne.
We had taken passage in a particular line, because we
were informed that it was fitted up expressly for winter.
It was cushioned in some peculiar way to promote the
passengers' comfort, and warmed by vessels of hot water
placed under the floor. When I looked at the coach, and
inquired for the warm water, I was told that this day was
so warm that it would be uncomfortable. When Mr. B.
inquired of the agent, he was told that they were out of
repair, and would not be used at this time. When we
had proceeded half the journey, we asked the conductor
about it, and he laughed at our credulity. The whole
story was a humbug. The consequence was, that one of
our party suffered most severely from cold. From first to
last, all my dealing with Frenchmen has shown me more
and more their disposition to lying and dishonesty. I left
Paris without a single regret, nay, with a feeling allied to
exultation. Why it was so I can scarcely say. I had
seen many interesting things there; I had learned something of men and manners; I had experienced in some
cases hospitality, and in one or two cases, especially, the
most devoted friendship. But I was glad to be out of a




AT COURT.                   25
city without a God, a city of frivolity, of heartless gayety,
of thorough selfishness, and of sensual appetites and savage passions. I know that all this is glossed over by much
that is attractive, and much that is fascinating. There is
in Paris an unusual degree of taste, rather than refinement,
of civility, if not of politeness.  But there seems to be
among the people at large no moral basis. Their feeling
seems no deeper than a shrug of the shoulders. But I had
better stop here. I like them not, and may be prejudiced
against them. They treat Americans better than they
do Englishmen. The one they cheat kindly, the other
surlily; but both are considered, I think, in the nature of
victims."
Dr. Stow favors us with the following: -
" When I first entered Paris with my wife and Mr. and
Mrs. G., while on our way to our hotel, we met Dr. Wayland, and were welcomed by him with warm cordiality.
He was often at our rooms, appearing greatly to enjoy
the society of those whom he knew, and who could speak
English. He was suffering from depression of spirits,
occasioned partly by the physical effects of an uncomfortable sea voyage, and partly by a feeling of loneliness
among a people of whose character he had not a high
estimate. At different interviews he made remarks expressive of his state of mind, such as,' This crossing the
Atlantic is no joke.'' This visiting Europe is not what it
is cracked up to be.''You have come here for your
health: that is well enough; but I do not think any minister has a right to spend six months for the mere purpose
of sight-seeing. All the talk about mental improvement
is the merest fudge. Life is too short to justify the waste
of such a fraction of it. If I live to return, I shall set my
face against the practice as wicked.' One Sabbath evening he came in deeply affected by what he had seen of the
desecration of the day, and expressed a desire to join with
us in some religious service. After tea he gave us a
rich exposition of Romans viii.,, and then offered prayer
-such a prayer as only he could make, and such as
seldom ascends from that city of frivolity and sin. That
evening was one of the greenest spots in our tour.
" While he was in Paris, General Cass, then our minister
at the French court, made arrangements to'present' a




26         LIFE OF FRANCIS WAYLAND.
number of Americans to the royal family. In that number Dr. Wayland and the Hon. Isaac Davis, of Worcester,
were included. When the company was collected and
duly arranged in the audience-room at the Tuileries, they
had to wait some time, standing in a semicircle for an
introduction to his majesty. The doctor was ill at ease,
and at length expressed his regret that he had suffered
himself to be placed in such a position, and made strong
remarks indicative of a feeling of humiliation. Subsequently he declared to me his conviction, that such homage to a man, mortal like himself, was' unworthy of an
ambassador of the King of Kings.' "
Returning to England, he writes," Saturday, London. Breakfasted with Sir R. H. Inglis.
"At breakfast Sir R. and Lady Inglis, Lady Raffles, and
two gentlemen. Sir Robert is a fine specimen of an old
English baronet, intelligent, straightforward, with firmly
fixed opinions, yet tolerant, frank, and I should think very
consistent and religious. It was a very pleasant occasion.
Lady Raffles is a most interesting woman, subdued with
grief, yet cheering up in conversation.
" In the evening, dined at Mr. Bates'. There were there
Dr. Milman, prebendary of Westminster (the poet), and
his wife, Mr. and Mrs. P. Butler (Miss Kemble), Mr.
Baring, &c. Dr. Milman is not externally very much of
a poet. His appearance is heavy, and his manner slow.
In conversation he evinces good taste and much kindness
of manner.
" Evening. Dined at Mr. J. Parkes', a distinguished barrister. Conversation on state of country, political and religious. Mr. Parkes is, I think, the most remarkable man
I have ever seen in England - cool, sagacious, unruffled,
bold, determined, yet willing to bide his time. He will
rise to eminence, and if ever trouble comes, he will be a
man to be looked up to.
"' ionday. Called to see Miss Edgeworth, with Mrs.
Sigourney. Miss- Edgeworth is a woman far advanced,
small, not handsome, affatle, but with nothing that would
betoken the authoress. She has evidently all the kindness
which ordinarily attends high and successful intellectual
accomplishments.
" Dined at Sir R. H. Inglis'. There were there Hallam




OPENING OF PARLIAMENT.              27
(Middle Ages), the Dean of Chichester, Mr. Palmer (a
distinguished Cambridge scholar and barrister), Lady
Raffles, Sir Demetrius Balsamachi and his wife, and the
late Bishop Heber's widow. I had much conversation,
principally on religious subjects, with Lady Raffles. She
is a very intelligent, pious, and lovely woman.
" Thursday, 7anuary 26. The queen opened Parliament, and through the kindness of Mr. Bates I was furnished with a ticket. This merely gave me access to the
gallery or corridor along which the royal cortege and the
peelrs and peeresses passed.  There were present the
guard, a common looking troop, the yeomen of the guard,
and the beefeaters, dressed like harlequins. The peeresses
and peers' daughters were passing me for an hour and a
half. They are not so fine looking an assembly of ladies
as I had expected. I saw no one whose bearing was as
noble as that of Lady Raffles. I saw none of that baronial
aspect of command, none of that bewitching charm of
loveliness, or that majestic self-reliance, which we have
been taught to expect in the descendants of ancient families. They acted just as our own women would have
acted. They felt as awkwardly in awkward positions, and
presented as great a variety of manners and behavior, as
well-bred women among us. None of them were strikingly handsome. The queen, preceded by the chancellor,
prime minister, and high officers of the crown, passed
close by me. Prince Albert led her by the hand. Her
robe was borne by two ladies, followed by two gentlemen
and four pages. She is a small, pale, girlish-looking
young woman, with nothing peculiar in her countenance,
at least under the circumstances in which I saw it. Prince
Albert is a moderate-looking young person. I could not
perceive any marked indication in him, though this could
hardly be expected for the moment I saw him. Both he
and the queen really looked like persons who were thinking of something else (as was probably the fact), and made
you suppose that they were two young and innocent persons who were unable to comprehend the nature of the
transactions that were going on around them.
" I know not how it is, but all I see renders me more
doggedly a Democrat and a Puritan. I say this wholly
without unkindness. I have no objection to these forms,
for those at least who like them. I had supposed that such




28         LIFE OF FRANCIS WAYLAND.
spectacles would be impressive, and would convey some
feeling of awe or reverence to my mind or to that of the
people. But I confess such was not the fact. It seemed
to produce no impression upon anybody, and appears on
reflection to be merely a matter of puppet-show. It is
nothing but acting, and the mind falls off from it. The
peers, if they intend to keep up the thing, should themselves pay more attention to it. If they mean to impress
the nation by a spectacle, everything must conduce towards it. If they treat it as a slip-shod matter, it will
soon lose all respect among the people, and they may as
well give it up altogether.  Such, at any rate, is my
impression.  I am new in these matters, but I believe
little in the effect of such things upon the human mind,
and I return with more and more complacency to our
plain manner of doing things.
" I forgot to say that, before the arrival of the Queen, I
went, in company with R. Ingham, Esq., M. P., a Serjeant
of Queen's Bench, to visit the several courts. We called
at the Chancellor's and Vice-Chancellor's Courts, the Court
of Exchequer, the Court of Common Pleas, and Court of
Queen's Bench. It was a thing remarkable to look at.
I do not now speak of the robes, &c. In the pictures these
seem far more august than in the reality. I saw all these
in passing from one court to another, and before IP had
seen them all, I hardly observed them, so readily does the
mind lose all power of being impressed with what is merely a matter of form. I say, this did not look particularly
venerable. But when I remembered that before me, on
every bench, were men who were the lights of the world,
men whose authority on any question of law or justice
would be respected to the remotest limits of Christendom,
and that these men were there devoting themselves, with
the full power of their faculties, to the administration of
justice throughout this realm,- this, I must say, impressed
me. Here I beheld the majesty of law. Here I saw a
temple erected for the habitation of Justice. Here I saw a
barrier to the encroachments of aristocracy, and a rampart
against the waves of popular fury. I felt that the voice of
law uttered there was heard and obeyed throughout the
land, and I knew that I was in a region of civilization, of
justice, nay, of Christianitv; for out of the limits of
Christendom, where shall all of this or any of it be found?




SIR JAMES CLARKE.                29
"' I was much pleased to perceive with what freedom
the counsel addressed the bench on a point of law, The
judge and the counsel differed, and the counsel pushed
his lordship as closely and as freely, though with entire
respect, as he would have done one of his brethren, and,
as it seemed, without offence.
" The whole bearing of the assembly was that of several men of eminent talent and learning, striving, to the best
of their abilities, to arrive at law and justice, in the cases
submitted to their jurisdiction. It was a more impressive
sight, I must say, than the scarlet robes of the peers, the
ermine of the bishops, the crown of state, the robe of her
majesty, or all the pomp and circumstance which I witnessed an hour or two afterwards.
" Wednesday. Breakfasted with N. W. Senior, Esq.,
a gentleman well known as a writer on political economy,
and the author of the present poor law system. He was
formerly professor of political economy in Oxford. Two
other gentlemen were present.
" Thursday Evening.   Met, at Mr. Kenyon's, Mr.
Rogers, the poet, and his sister, Sir George Staunton, and
many others,   Mr. Rogers is a rather stout-built old
gentleman, with a very short neck, somewhat stooping,
and looking as though a mistake had been made in
setting his head on his shoulders.
" Friday. Went to Stepney, to Dr. Murch's, to dine.
Here I met Rev. Messrs. Dyer, Cox, Angus, Stovel,
Crow, Steane, and Greene, and possibly some others.
They are all Baptist clergymen, and seem intelligent men.
They are generally rather young, a good deal interested
in abolition, but good-natured in all their intercourse with
me. I was pleased with the interview. We had some
conversation on slavery, on the Bible question, the condition of dissenters, and the manner of organizing congregations.  I believe that not a word was said that
gave any offence, and the whole thing passed off very
pleasantly. Mr. —, who had been represented to me
as the most bitter, as I presume he is, after a good deal of
conversation, walked with me to the omnibus, and evinced
a very pleasant and candid temper of mind.
" Saturday. Dined at Sir James Clarke's. There were
present Sir J. Lubbock, a banker, and president of the
Royal Society, a very able mathematician, Dr. Arnott,




30         LIFE OF FRANCIS WAYLAND.
Dr. Key, Professor Wheatstone, Professor Madden, Dr.
Forbes, and some others, all men of science. Their dress
and manners were plain. I believe I was as much dressed
as any of them, which rarely occurs when I am in company. Sir J. Clarke lives in a plain and not very commodious house, not richly furnished, and seems to bear
his elevation with the utmost meekness and the most unassuming good nature. It is delightful to observe a man
basking, as he is known to do, in the sunshine of royal favor, carry so little of the appearance of it in his outward
bearing. His dress and manners are plain, and I presume royalty has rarely had so respectable and worthy a
medical adviser to rely upon. It would be interesting to
know how it happened that so unpretending a man - not
at all an old man; not over fifty, as I should suppose -
has attained to a station, and an influence in that station,
which it is commonly believed can be arrived at only by
the possession of very different qualities.
" Sunday. Heard Rev. B. W. Noel, text Matthew xxv.
24, seq. The whole discourse was pervaded by a lovely
Christian spirit, good taste, good sense, absence of all
exaggerations, and a winning ease of manners, that could
not but interest all that heard it. After service I conversed
with Mr. N. He is a tall, slender man, with light hair
and a lively expression of countenance. From all I learn,
he must be an excellent pastor and exemplary Christian.
He preaches in the church where preached Cecil, Pratt,
and Daniel Wilson (now Bishop of Calcutta).
"Monday. Spent the, greater part of the day at
London University. With Professor Madden, professor
of Greek and Latin, I visited the preparatory school, and
was present at the recitations in Latin, geography,
French, and mathematics. These were similar to those
with us, in the main. The geography the boys studied
from a map, and the master examined them from a large
skeleton map - a very excellent plan. In mathematics,
I observed the master drew the figure; this seemed to me
a mistake. In the French class, the boys were correcting
exercises which had been handed to the master previously.
One of them wrote the corrected exercise on the blackboard, and the others corrected theirs from it: the peculiarity was, that they in no case had their own exercise,
but each one that of another: this secured accuracy. I




WESTMINSTER ABBEY.                31
noticed that the boys all took places for excellence, and
that one common reason for change of places was the better choice of an English word by which to render the
Latin or Greek. I did not perceive that the master made
it a point to construe the lesson after his boys. I next
attended Professor Madden. First the Juniors or Freshmen in Xenophon's Cyropedia, and second the Seniors in
Thucydides. The manner of doing it was essentially the
same as with us, only the instructor lectured more extensively on every point of difficulty, and analyzed words, and
phrases, with much greater accuracy. In order to do the
same, we want nothing but men able and willing to adopt
this plan."
"' Wednesday. Dined with the club of the Geological Society, on invitation of R. Ingham, Esq., M. P.,
to whom I am indebted for a succession of favors for
which I shall ever be grateful. Nothing could exceed his
thoughtfulness or his kindness. At the club meeting were
Dr. Buckland, Professor Whewell, Colonel Mudge, and
several others well known to fame. The dinner was
good, the company in excellent spirits, and all seemed
well pleased with each other. In fact, a delightful temper
prevailed. After dinner, attended the meeting of the society. There were present Mr. Lyell, Mr. De la Bouche,
Mr. Murchison, Professor Sedgwick, besides those before
named. Dr. Buckland was in the chair. A member,
Mr. Hopkins, delivered a discourse on the modus of the
formation of the hills in the south of England, with reference to a general theory of such formations, where the
crust of the earth has been for a large district heaved up.
After the discourse, Mr. Lyell, De la Bouche, Sedgwick,
and Buckland, all spoke in respect to particular parts of
the discourse, some offering objections, and others confirming its doctrines.. A love of truth seemed to pervade
every speaker, and no one appeared to consider anything
personal, how far soever it might oppose anything which
he had advanced.
"' Thursday. Westminster Abbey. I followed the beadle around, and heard him describe the various groups of
statuary, with which the interior of the building is lined.
The Abbey is incomparably superior to anything and
everything in it. The sculpture is but moderate; much
of it in bad taste, and much of it in no taste at all. The




32         LIFE OF FRANCIS WAYLAND.
statues of Watt, Canning, Sir S. Raffles, Wilberforce, and
some others, struck me pleasantly; but few of the rest
gave me any satisfaction. But how impressive is all this
from its mere failure! This is human glory. This is sublunary immortality, Nelson said before one of his battles,
Victory, or Westminster Abbey.' He had both, in effect;
and what are they? To have a stone or marble image
of yourself put up to be looked at and criticised after your
name has been forgotten, or, if not forgotten, in fact unheeded, - this is the whole. Such is the object for which
men consider life, honor, virtue, the cheap reward. 0,
what madness is in their hearts! O God, impress this
lesson on my mind! May I never ask for any record of
my actions but the record of thy remembrance, and seek
for no other reward but thy favor, which is life, and thy
loving kindness, which is better than life.
" Friday. Dined with the Political Economy Club, on
invitation from Mr. Senior. There were present Mr.
Senior, Colonel Torrens, Mr. Tooke, Lord Monteagle
(Spring Rice), and others. After dinner, when the fruit
was brought on, the questions for discussion (printed)
were handed round the table. The discussion was opened
by Colonel Torrens, and continued until ten o'clock, when
I came away.
"Saturday. Went to Camberwell, to the residence of
Mr. Gurney, a leading Baptist, and short-hand writer to
the House of Lords. Mr. Gurney mentioned to me a
singular fact in his own history, worth recording in a
metaphysical point of view. He was engaged in taking
minutes of evidence on one occasion from four P. M. to
four A. M. It was on the inquiry relating to the Walcheren expedition. At two o'clock he fell asleep, and was
aroused by some one asking the reporter to read the evidence of the last witness. It was the evidence of Sir
James Erskine, and was a description of the fortifications
of Flushing. Mr. G. said to the witness, who was standing near him,' Sir James, I fear I have not written it all.'' Never mind,' said the other;' begin, and I will help you
out.' The evidence consisted of nearly two pages of shorthand, and Mr. G. read it through, recognizing perfectly
all of it but the last four lines, of which, after a particular
sentence, he had no recollection whatever. These last
lines were written to the full as legibly as the rest, and he




ROYAL SOCIETY.                 33
read them without any difficulty. When he ceased, he
turned to Sir James, and said,' Sir James, that is all I
have.''That,' replied the other,'is the whole of it.'
While asleep, he had continued writing as steadily and
correctly as before.
"llonday. Dined with Rev. Dr. Harris (author of
Mammon, and The Great Teacher) at the Spread Eagle
Tavern. Present, Dr. Styles, author of Essay on the
Stage, Mr. Jenkyn, author of a work on the Atonement,
Mr. Belcher, and Mr. Ward, publisher. They all seemed
sensible and good men. The conversation was in many
respects profitable. The habits of the English are more
convivial than ours. I saw no effect whatever of wine,
yet more was used on this occasion than as many New
England ministers would drink at a dozen dinners, if, indeed, they drank any, Dr. Harris is, I should suppose,
between thirty and thirty-five years old, small, of a good
countenance, evidencing strong determination, decision,
and quickness. He appeared well, and in everything
acted like a Christian and a gentleman. Mr. Jenkyn is a
very sound, serious, and sensible man. He is the principal of the college which was formerly Dr. Doddridge's
Theological School.
"Tzsday, February 9.    Dined at Mr. Kenyon's.
Present, Rev. Mr. Raymond, Mr. Hawthorne, Mr. Robinson, Captain Jones, R. N., Professor Babbage, and others, Mr. Babbage is a man about medium size, or rather
less, compactly and firmly built, yet constructed for great
activity. His head is remarkable for size, and, I should
think, for symmetrical development; his eye deep-seated;
nose aquiline, and rather crooked; mouth large and
determined; and whole face indicative of strong feeling,
easily excited. The eye, however, is the most remarkable
feature in his face. It has a vividness that is almost
scorching. It is restless, changing, yet always intense.
It has the effect upon you of the eye of insanity. Indeed,
that intensity of mental action is commonly nearly allied
to insanity, and frequently is, for a while, on its very
brink. The evening was very pleasant; I came away at
a few minutes after eleven o'clock.
_"Febrzuayy I, Thursday. Dined with SirJ. Clarke, and
went with him to Dr. Forbes', to the meeting of the Royal
Society. The meeting was full, all the seats in the room
VOL. II.         3




34         LIFE OF FRANCIS WAYLAND.
being occupied, and several members standing. The Marquis of Northampton in the chair. Sir J. Lubbock proposed Sir H. Vivian, Master of Ordnance, as a member, and
moved that according to the custom of the society in cases
of persons of distinguished rank, he be balloted for without the usual period of nomination. He was elected immediately. I was informed that in the case of noblemen,
bishops, privy councillors, &c., this rule is always adopted.
Presently Mr. C. was proposed, and the names read of
those who had recommended him at a previous meeting.
He was balloted for and elected. I learned that this gentleman was a dentist, in large business. To me, I must
confess, all this looks odd. I have nothing to say about
hereditary legislators. I enter no protest against an aristocracy of rank. This may be a question of taste. Let
those who like such a form of society establish it and
maintain it. But I do not see why it should not be restrained within its own limits. Why should it invade
the aristocracy of science or of talent? Why should
not each be independent within its own sphere? Why
should the aristocracy of talent bow down before that of
rank?  Why should not a peer be treated, in matters
of science, like any other man?  Why should science
assume that its respectability must be supported by rank?
These may be useless queries, but to me they seem
very natural. It may be said, that, in this manner, the
benefits are shared byboth parties. I think not quite so.
The peerage does not extend its rank to the philosopher.
All England would stand aghast were a man to be raised
to the peerage on account of scientific merit. Why then
should the peerage of intellect be conferred on a lord, on
account of his rank? Let both parties blend in social
intercourse, where those courtesies may be reciprocal, but
let each rank stand for its own order.
"Sunday. Dr. Leifchild; a good sermon. Afternoon at
home, reading Scriptures, and hymns, and prayer. I have
generally spent the afternoon thus, since I have been
abroad, and find it, I think, more profitable than the public service.
" 15th, Jlonday. Purchased various articles for -,
and others. Nothing has seemed to bring home nearer
than this occupation. I know not when I have enjoyed
any time more.




CAMBRIDGE.                 35
"Friday. Anniversary dinner of the Geological Society. I attended as a guest of Mr. Murchison, the newly
elected president. There were present about one hundred
persons. The dinner table is set in the room next to
that in which the company is assembled. Before dinner
every one goes in and ascertains where is to be his place.
This is known by his name on a card placed opposite his
plate. There were present the Russian ambassador,
Baron B.; Marquis of Northampton, president of Royal
Society; Bishop of Norwich, president of Linnman Society; Bishop of Litchfield; and Earl of Selkirk. After
dinner, the Queen, royal family, &c., were toasted; the
Geological Society and Dr. Buckland, late president; the
Royal Society and Lord Northampton; the Linnaean Society and Bishop of Norwich; the Zoological Society;
the Astronomical Society; the British Institution and
President Whewell. The speeches and replies were all
good, and some very happy. I observed that the fellowship
of science was thus admirably cultivated. Every one who
had done anything in any department felt that he was a
member of the fraternity, and that his claims were recognized. We need something of this sort very much among
us. Our lights are not very brilliant, but if collected in a
focus, they would make a much better figure, and throw
abroad a much wider illumination, than now.
"Mfonzday. To Cambridge with Professor Whewell.
" Evening at Cambridge. Philosophical Society. Professor Whewell explained the principle on which oblique
arches should be constructed, and read a paper to prove
that all matter must have weight. I confess that I could
not see the force of his argument. He evidently took for
granted some principles which did not seem to me selfevident; but this was probably my ignorance of the higher
mathematics. With the reasons, however, I have not so
much to do. I only record the fact. I was not convinced,
nor am I now.
" Tuesday, 22d. Breakfasted with Mr. Carus, Dean of
Trinity, a pious and excellent man, the successor of
Simeon, of whom he mentioned several anecdotes. Mr.
S. was, when he first entered the university, vain, thoughtless, and wicked. He was required to take the sacrament.
1-is unworthiness roused him to reflection, and for weeks
he was miserable almost to despair, until he obtained a




36         LIFE OF FRANCIS WAYLAND.
view of the atoning sacrifice of Christ; and then he began
anew to live. Ile became fellow of the college and
rector of a church in the city. At first he was bitterly persecuted. His church doors were nailed up. Dead cats
and dogs were thrown at him in the streets. Every one
avoided him as though he were infected with the plague,
One day, as he was passing through the college grounds,
a student touched his cap to him. This act of kindness
so affected him that he went directly to his room, and
poured out his soul to God, with thanks and tears, at the
thought that there was one person who did not despise
him. The story of his opening to the passage,'They
found one named Simon, and him they compelled to bear
his cross, &c.,' is confirmed by Mr. Carus; only it occurred
in his room as he rose from prayer.
" I attended Professor Whewell's lecture. About sixty
or seventy persons, most of them graduates, were present.
It was on the character and doctrines of Hobbes. It was
well done. The points were brought out clearly, and the
view given was lucid and distinct. He traced Hobbes'
doctrines to the ancient Greeks, and I was surprised that
he did not refer to Plato's notion of a republic, which
seems to me very analogous to Hobbes' Leviathan.
" Friday. At one o'clock, to Dr. Whewell's lecture
on the writers that opposed Hobbes. It was well done, but
scarcely as interesting as the preceding.
" From Cambridge to Earlham, near Norwich. I was
received with the greatest friendship by my friend and the
fiiend of all good men, J. J. Gurney. I immediately felt
that I was at home, and this little period has been an
oasis in my wilderness of journeyings.
" The governing principle of this family is love. Mr.
Gurney is loved most devotedly, and he as devotedly loves
and seeks the happiness of all. It is the most delightful
Christian family that I have ever seen. The house of our
friend is situated on the side of a gentle slope, commanding
quite an extensive view in this generally flat country. It
is flanked on both sides by a grove and walks.  In front
and rear, a vista is opened to the country beyond. The
house is quite ancient, the oldest part being about three
hundred years old, and a newer part two hundred. The
entrance-hall is lined with specimens in natural history, in fine preservation. Similar ornaments are seen




J. J. GURNEY.                 37
throughout the stairway, and upper halls and galleries.
The rooms are almost everywhere covered with books, to
the number of about eight thousand. Mr. G.'s study is
filled with books, principally theological; among them
are some of the most valuable and rare of the Fathers,
some of the best Lexicons in Greek and Hebrew, and
many of the best commentators in various languages.
The house, the place, the books, the ornaments, are such
as express the idea of an English literary Christian gentleman. When I arrived, it was nearly nine o'clock in the
evening. I was ushered into the drawing-room, where I
was introduced to the family. Tea and coffee, and other
refreshments, were ordered; and, as I was not quite well,
every attention was paid to my comfort. After hearing
the arrangements for the next day, I retired.
" Saturday. I arose much better for my night's repose.
At half past seven the bell rings for rising, at half past
eight for reading the Scriptures. Mr. G., Jr., reads from
the New Testament or Book of Psalms; then some remarks or a prayer is offered. Mr. G., while the breakfast
is coming, takes a turn round the garden. After breakfast
each seems to retire to his or her own business for the
day. Mr. G. proceeds with his literary work, or what
may require his attention, until he goes to town. The carriage was ordered for me, and with Mr. Taylor, a young
fiiend of the family, I went to Norwich. In the carriage I found a copy of the Holy Scriptures, which, I presume, is always kept there. I called on Rev. Mr. Alexander and Rev. Mr. Brock, the former the Independent, and
the latter the Baptist clergyman. Both received me with
great kindness. From them I learned whatever was to
be known of my mother's relations. We returned in the
carriage with Mrs. Opie, the authoress, an intimate friend
of the family of Mr. G. She is one of the most remarkable persons I have ever seen. Though now more than
seventy years of age, she appears only forty or fifty, with
the activity of a girl. Her mental energy seems not in the
least diminished. Her conversation is as rapid, her apprehension as quick, and her wit as brilliant, as ever. She
has a full recollection of almost all the great men of the
time of Pitt and Fox. She was the intimate friend of
Lafayette, of whom she entertains the highest opinion.
She once had a very good view of Napoleon, reviewing




38         LIFE OF FRANCIS WAYLAND.
his troops. She gazed on him as long as it was possible,
in a sort of amazement. As she returned through the
garden of the Tuileries, such was her emotion that she
burst into a flood of tears. She said,' It seemed as if I
should die if I could not thus give way to my feelings.'
It was a feeling of dread, of indefinable awe, mixed with
the conviction that she should never witness such a sight
again.
" Sunday. Rode into town; heard Mr. Brock.'I can
do all things through Christ, which strengtheneth me.' It
was an excellent sermon, showing that Christ knows all
our conditions internally, all our circumstances externally,
has all power to order everything for our good, and has
promised that he will do so. Grant, blessed Redeemer,
that I may be enabled thus to rely upon thy strength, and
confide in thy power, and be made perfect by thy righteousness. Lunched with Mrs. Opie, and attended worship
at the Friends' meeting in the afternoon. Mr. G. spoke
briefly and prayed.  An aunt of his, a most excellent lady, eighty-four years of age, had died during the
week, after a short illness. It affected the whole assembly, and the meeting was for the most part spent in silence. This is the twenty-first Sabbath from home. After
six more, if it pleases my God, I hope to see my native
country. In the evening at about eight o'clock the servants and immediate neighbors assemble in the diningroom, and Mr. G. reads the Scriptures, with remarks on
what has been read. On this occasion the portion was
the first three chapters of'Ephesians, and his remarks
were pious, judicious, and pertinent.
". At breakfast, Monday, we were joined by Mr. Alexander and Mr. Brock, who staid until noon. They are
very sensible and religious men, and our intercourse on
subjects connected with the ministry, &c., was instructive.
"' Tuesday. An ordination occurred to-day in Norwich.
Mr. A. Reid, son of the Rev. Dr. A. Reid, was to be ordained over the oldest dissenting church here. I had just
set out to walk, when Mr. Brock met me in a gig, which
he had brought out to take me to Norwich. Mr. Alexander delivered a discourse on the nature of a Christian
church. The candidate was asked several questions touching his personal evidence of religion, call to the ministry,
views of doctrine, &c., to which he replied by reading from




CHALMERS.                   39
a manuscript in full. This was nearly an hour's exercise.
The father then preached from the text,' He that goeth forth
and weepeth,' &c. The subject of the discourse was an
analogy between the work of the husbandman and that of
the preacher. It was exceedingly well done. The address
to his son at the close was very touching, and the assembly was generally moved. I was invited to close the exercises by prayer.  It was a very interesting occasion,
though too long. It occupied from half past ten till nearly three."
In Edinburgh Dr. Wayland visited the lecture-rooms
of many eminent men, with some of whom he enjoyed
agreeable interviews. No portion, probably, of his journey
afforded him more pleasure than the time spent in this
city. He remarks, -
"' Everywhere we perceive a strong feeling of kindness
towards America, and a dread of war, which is truly delightful to every Christian sentiment."
Of Dr. Chalmers he writes, 
"Dr. C. entered at once into the subject of non-intrusion, and we had a very interesting discussion. If I mistake not, he will soon relinquish his sentiments on religious
establishments, and become essentially an Independent.
He seems to me now, within a step of it. Dr. C. is a stout,
strongly-built man, of middle height, with a very large
cerebral development, rather passing into years, but of
vigorous and active mind, buoyant with hope, full of
benevolence, and, I should think, remarkable for candor
and ingenuousness of mind. He walked with us to the
Botanical Garden, and we had an hour of animated discussion.
" On Monday we proceeded to the university, where
we attended Dr. Chalmers' lecture. The room was well
filled by students, of the age and appearance, in general,
of our theological students. The doctor wore the gown
of a doctor in divinity. He lectures from a pulpit, and
the lecture-room contains a gallery for occasional attendants. He commenced with prayer; after this was the
calling of the roll, and then the lecture. The subject was
the divinity of Christ, proved from the various texts with




40         LIFE OF FRANCIS WAYLAND.
which we are familiar. He insisted strongly on the following point. The first Christians were originally idolaters.
The worship of Christ, if he be not God, is idolatry.
The apostles would have guarded their disciples with
peculiar care against this idolatry, if it were idolatry.
This idea presents the passages in a stronger light than
they could otherwise have. His manner is earnest, but his
accent was the broadest Scotch I almost ever heard. He
seems to have no idea of any distinction in vowel sounds,
and frequently the same word will be sounded in several
different ways. Yet his earnestness bears him on, and
carries you along with him. I was strongly impressed
with the opinion that the pulpit is his proper place, and
that he erred in leaving it. We dined at Dr. Abercrombie's, so well known by his works on intellectual and
moral philosophy. He is a stout, well-built man, with a
pleasant, benevolent face, though it has something the
appearance of a Jew, using the word in its good sense.
It was a delightful visit.  We went with him to the
meeting of the Royal Society of Edinburgh, Dr. A. in
the chair. The papers were mostly controversial, for
which the secretary apologized, and assured us that such
was not their usual character.
" The meeting was well attended, and much more interest was shown than in the Royal Society of London.
" The papers were by Sir T. Dickland on the parallel
roads of Glen Roy, and by Dr. Forbes on his discoveries
in the polarization of light. After meeting there was tea,
as in the Royal Society of London. We closed the evening by supper at Sir W. Hamilton's. The conversation
was interesting, and it was one o'clock before we arrived
at our lodgings.
" TZesday Mornzing. Breakfast with Dr. Chalmers,
None but his family and sons-in-law present. Conversation on the voluntary system, non-intrusion, &c. It is a
delightful family. It was cheering to see a good man so
happy in his domestic circle. From Dr. Chalmers' we
hastened to town, and took stage for Glasgow. In the
coach were several intelligent people, and I found the
topic of universal interest was the non-intrusion doctrines.
I am strongly of opinion that the voluntary principle will
yet become the doctrine of the non-intrusionists. It would
almost be so now, but for the erroneous statements which




OXFORD.                    41
have been made by Dr. B. and others respecting our
country."
Returning from Scotland, Dr. Wayland again visited
Liverpool, and at the house of Mr. Rathbone met Rev. J.
Blanco White.  His interview with-this remarkable man
made a deep impression upon him, and was often referred
to in subsequent years.
From Liverpool he proceeded to Oxford, taking on his
way Kenilworth and Stratford-on-Avon. At Oxford he
visited the leading objects of interest, and was indebted to
the eminent scholars of the university for many courteous
attentions. He writes, -
"Of Oxford, what shall I say? Its buildings are magnificent, the surroundings beautiful beyond description.
Its foundations are princely.  Its colleges are palaces,
its grounds all that the eye could desire. The officers
are, so far as I saw, thorough-bred gentlemen, highly intelligent, and, I presume, finely educated. It is a place
where you would love to dwell, and about which you
cannot but wish to linger. But when one reflects on the
immense wealth of its establishment, and remembers
that this was designed to promote the prosecution of
science and the advancement of learning, and not for the
cultivation of luxurious ease; when one remembers that it
was for the education of the people of England, and not a
part of them, and that it is now used for the good of a
part, and is the avenue to all social and professional standing, I cannot think of it with unmixed respect. It seems
to me a monstrous perversion.  I do not speak of the
present incumbents,  I know not how far they are responsible, - but of the system. Of this I can hardly speak in
terms of too great disapprobation. It is in the main the
same as Cambridge, though in detail it is more restrictive, and is more inclined to theology. It seemed to me
to be cultivating narrowness rather than expansiveness of
mind, and to be conferring rather a fragment of education
than an enlarged view of human knowledge. Authority
appeared to be the ultima ratio; and hence they must, I
think, continue year after year to proceed in interminable
discussions, without ever making any satisfactory progress.




42         LIFE OF FRANCIS WAYLAND.
I may judge them severely, but I must say that I think
them too rich, too close a borough, and too much interested in the social system of England, to do anything valuable for the cause of science, or at least anything that shall
correspond to their great advantages.
" From Oxford to Frome. Frome is an old town, formerly the seat of extensive wool manufactories. These
have migrated to the coal districts, where machinery has
taken the place of hand-loom weaving, and Frome is a
place of minor consequence.
" We were entertained at Mr. John Shepherd's, a distant
connection of mine, a gentleman of leisure, a writer, and
a poet. We were treated with great hospitality, and saw
much of the environs, which are very beautifill. The
country is assuming the dress of spring. The meadows
are greener than any I ever saw, and the trees are budding as ours are in May. I saw the house of my father's
parents, and traced out some of his relations.
" From Frome to Bristol; and thence to Stapleton, to
visit John Foster. He is now an aged man. He wears
an old gray surtout, yellow bandanna neckerchief, and old
shoes. He talks with all the vivacity of youth, is a most
ardent friend of civil and religious liberty, and is better
acquainted with America than any man whom I have
seen in England. He is oppressed with the infirmities of
age. His teeth are almost gone; he wears a wig; and
everything reminds you that this, the last Baptist light of
England, is at no distant day to be extinguished."
We find no record of his visit to Rugby, nor of his interview with Dr. Arnold.
Dr. Wayland returned to America in April, I841. Not
long afterwards he writes Colonel Stone, —
"As to my coming home too soon, &c., I am well
aware that it may seem a mistake; but the fact is, my
health was so poor that I was unable to travel until the
time for visiting the south of Europe had passed. I had
scarcely a well day, a day free from fever, until March.
During almost the entire period of my residence in Paris,
my pulse was above ninety, and my whole system was
very much disordered. Travelling under such circumstances was utterly useless to me."




COLONEL DAVIS' REMINISCENCES.          43
Undoubtedly Dr. Wayland shared the not uncommon
experience of tourists in the feeling that it is very pleasant
to have travelled. Upon the knowledge acquired while
absent he was accustomed to put a low estimate, perhaps
lower than was justified by the facts. Probably his observation of the institutions of the old world, alike social, political, educational, and religious, emancipated him from
any undue and superstitious veneration. He became convinced that, in common with his countrymen, he was as
likely to attain success by cherishing his own conceptions,
and by applying his independent judgment to the means
of reaching results, as were the men of the old world by
worshipping the wisdom of the past. To have learned
this was worth a voyage across the Atlantic. If there
were other results, if there were, in addition, valued acquaintances and friendships acquired, these were clear
gain.
At this point we take pleasure in introducing the following interesting reminiscences, for which we are indebted
to Hon. Isaac Davis, LL. D., of Worcester, Mass.:"In February, I84I, I returned from the Continent to
London, where I met Dr. Wayland. He was unwell and
much depressed in spirits, longing to return to his home
and family. I had then completed my travels in Europe,
and made my arrangements to take the next steamer for
America. He urged me to accompany him to Scotland
and some parts of England, and to postpone my return to
America for two months. After some hesitation I consented, and we left London for Edinburgh, stopping, however, on our way thither to visit his uncle, Rev. D. S.
WTayland, who resided at Bassingham. He was a clergyman of the Established church, a ripe scholar, and a Christian gentleman. His household realized my ideal of an
English home circle. I have seldom known a family of
greater mental culture or more genial social qualities.
" During our journey I took the whole charge of our
arrangements, and, so far as was practicable, relieved Dr.
Wayland of all care and annoyance. His health soon im



44         LIFE OF FRANCIS WAYLAND.
proved,. and his enjoyment of travel increased proportionally.
" When we arrived in Edinburgh, one of the first places
which we visited was the university. Dr. Wayland was
at once received with marked attention by Dr. Chalmers,
Sir William Hamilton, Professor Wilson, Dr. Abercrombie, of the Royal Philosophical Society, Lord Murray, and
other distinguished men. The officers of the university
very courteously afforded him every facility for examining
all its departments.
" We next visited Glasgow. Here, as was natural, the
university was the earliest object of attention. The president and professors were unwearied in their courtesies,
assisting him in every way to understand the practical
workings of their system of education.
" In Liverpool we remained several days. The mayor
was very courteous in showing us all places of interest in
and around the city. I well remember that Dr. Wayland
had more invitations to dine with distinguished men in
Liverpool than it was possible for him to accept. Dr.
Raffles was especially attentive.
" From thence we went to Oxford. Here he was most
cordially welcomed by the magnates of the university. I
need not tell you with how eager an interest he visited the
chapels, libraries, and printing establishments of this ancient university, or with what patient attention he examined the discipline, courses of study, and educational
advantages thus fully open for his inspection. More than
a week was most profitably spent in this city of colleges.
"From Oxford we went to Frome, stopping at intermediate places which contained objects of interest. Frome
was the birthplace of the father of Dr. Wayland. We
were received with great kindness by Mr. Shepherd of
that place, and invited to his house. We found him a
most estimable man, a lay preacher,' going about doing
good,' like his Lord and Master. He was a distant relative, I believe, of the Wayland family, and a Baptist.
" At Frome there was a Baptist church, where the
senior Wayland had worshipped. It was pleasant to discover that he was remembered by several citizens. In
this church Dr. Wayland preached. The congregation
listened to him with attention, and were more than once
moved to tears,




COLONEL DAVIS' REMINISCENCES.         45
" From Frome we went to Bristol, visited the Baptist
Theological Institution in that city, and the Broadmead
Chapel, of which Robert Hall was once the pastor.
Many interesting reminiscences were collected of that
great man from those who had heard him preach, and
were on terms of intimacy with him.
" We passed a day with John Foster, at Stapleton,
near Bristol. In a letter which I received from Mr. Foster after my return to America he alludes to that day as
the most interesting he had spent for many years with
fiiendly strangers. For Dr. Wayland's purity and simplicity of character, as well as for his talents and acquirements, Mr. Foster expressed his most profound respect.
"' Fromn the time I met Dr. Wayland in London, until I
parted from him in New York, several elements of his
character particularly attracted my attention. His humility in all cases and under all circumstances, whether he
was among the common people or in the most literary
and polished society, his wisdom and learning, were discovered rather than displayed. His benevolence was wide
as the world. He pitied all whom he saw in distress, and
did all inl his power to relieve their wants, often giving
indeed more than he could well afford.
"6 His religious character stood out in bold relief, on all
occasions. However late at night before we retired, a
portion of Scripture was always read, and prayer offered.
So also every morning before commencing the labors of
the day. When we had opportunities for being present at
any exhibition or place of entertainment, he would say,
Davis, if Christ were on earth, and present here, would
he attend this exhibition?' If he believed Christ would
not, he would not. He tested duty ever in this way.
Christ-like and striving to obey all the commands of the
Master, he lost no opportunity to labor for his Savior and
in his cause. Withal, he was cheerful, relishing timely
flashes of wit, and enjoying refined merriment. In his
interviews with the learned men of England he exhibited
a good command of nervous English, and was remarkable
for the lucidity of his explanations."




46        LIFE OF FRANCIS WAYLAND.
CHAPTER II.
DISCOURSE ON NICHOLAS BROWN. —DEATH OF COLONEL
STONE. - PROFESSOR GODDARD. — DEATH OF REV. F.
WAYLAND, SENIOR. —RHODE ISLAND REBELLION.DEBTS OF THE STATES. — ANNEXATION OF TEXAS. —
MEXICAN WAR.-   DUTY OF OBEDIENCE TO THE CIVIL
MAGISTRATE."  FULLER AND WAYLAND ON SLAVERY.
- IRISH FAMINE. - DR. JUDSON. - MISSIONARY UNION.
- UNIVERSITY SERMONS. - REVIVAL IN COLLEGE. -
PRAYER MEETINGS.- PARENTAL AUTHORITY IN RELIGIOUS AFFAIRS. —' THOUGHTS ON THE COLLEGIATE
SYSTEM." -TOWN LIBRARY SYSTEM.
ETURNING to his home, President Wayland resumed his labors, not only cheerfully, but eagerly.
He was weary of the pursuit of relaxation, and to be
again at work was rest.
The first duty of a public nature to which he was called
was the Discourse on the Life and Character of Nicholas
Brown, delivered November 3, 1841. While sharing, alike
on public and on personal grounds, in the general grief
at an event which had dried up a fountain of charity, he
willingly undertook, at the request of the authorities of
the university, the task of exhibiting before the citizens
of Providence an example of boundless benevolence, tender sympathy, and enlarged public spirit. In one passage
of the eulogy it is not difficult to trace the influence of his
recent journey:" If such be the relation which this life sustains to another, and if such be the influence which we must exert




NICHOLAS BROWN.                47
over those that come after us, it is manifest that we can
accomplish in no signal degree the purposes of our being,
unless we act for posterity. We can associate our names
with succeeding ages only by deeds or by thoughts which
they will not willingly forget. And thus it is that everywhere man seeks to attain to a sublunary immortality.
The crumbling tombstone and the gorgeous mausoleum,
the sculptured marble and the venerable cathedral, all
bear witness to the instinctive desire within us to be remembered by coming generations. But how short-lived
is the immortality which the works of our hands can confer! The noblest monuments of art that the world has
ever seen are covered with the soil of twenty centuries.
The works of the age of Pericles lie at the foot of the
Acropolis in indiscriminate ruin. The ploughshare turns
up the marble which the hand of Phidias had chiselled
into beauty, and the Mussulman has folded his flock beneath the falling columns of the Temple of Minerva. But
even the works of our hands too frequently survive the
memory of those who have created them. And were it
otherwise, could we thus carry down to distant ages the
recollection of our existence, it were surely childish to
waste the energies of an immortal spirit in the effort to
make it known to other times that a being whose name
was written with certain letters of the alphabet once
lived, and flourished, and died. Neither sculptured marble nor stately column can reveal to other ages the lineaments of the spirit; and these alone can embalm our
memory in the hearts of a grateful posterity. As the
stranger stands beneath the dome of St. Paul's, or treads,
with religious awe, the silent aisles of Westminster Abbey, the sentiment which is breathed from every object
around him is the utter emptiness of sublunary glory.
The most magnificent nation that the world has ever seen
has here exhausted every effort to render illustrious her
sons who have done worthily. The fine arts, obedient to
private affection or public gratitude, have embodied in
every form the finest conceptions of which their age was
capable. In years long gone by, each one of these monuments has been watered by the tears of the widow, the
orphan, or the patriot. But generations have passed
away, and mourners and mourned have sunk together
into forgetfulness. The aged crone, or the smooth-tongued




48         LIFE OF FRANCIS WAYLAND.
beadle, as now he hurries you through aisle and chapel,
utters, with measured cadence and unmeaning tone, for
the thousandth time, the name and lineage of the oncehonored dead, and then gladly dismisses you, to repeat
again his well-conned lesson to another group of idle passers-by. Such, in its most august form, is all the immortality that matter can confer. Impressive and venerable
though it be, it is the impressiveness of a solemn and
mortifying failure. It is by what we ourselves have done,
and not by what others have done for us, that we shall
be remembered in after ages. It is by thought that has
aroused my intellect from its slumbers, which has' given
lustre to virtue, and dignity to truth,' or by those examples
which have inflamed my soul with the love of goodness,
and not by means of sculptured marble, that I hold communion with Shakspeare and Milton, with Johnson and
Burke, with Howard and Wilberforce."
To his sister -
".... I am glad that you liked the discourse on Nicholas Brown. It gave me a great deal of trouble, and I
feared that it might seem stiff and formal. What you say
of the paragraph about Westminster Abbey is certainly
true. Everything in an old country reminds you of the
past, of its changes, and of the shortness of human life.
Here everything looks towards the future. In a country
that bears the marks of two thousand years, an individual
or a race appears exceedingly insignificant, and one is
continually reminded of the instability of everything but
religion. I felt it constantly."
Dr. Wayland had now reached that period of life at
which he must expect, if he himself survived, often to
lament the removal of the friends of his youth and the
counsellors of his manhood. In the summer of 1844, in
the decease of his brother-in-law, Colonel Stone, he experienced one of the severest bereavements of his life.
For nearly thirty years the strongest affection and the
freest intercourse had subsisted between them, conjoined
with the unity in essentials and the diversity in non-essentials, that rendered such intercourse in the highest degree




COLONEL STONE.               49
pleasing and profitable. They had discussed in the fullest manner every topic that could interest either of them,
whether in the field of education, politics, or morality.
And for many years their sympathy had been rendered
more absolute than before by an entire agreement of
sentiment in regard to the realities of religion.
To Mrs. Stone:August i8, I844.
" My very dear Sister: Amidst your overwhelming sorrow I scarcely know how to address you. I am too well
aware of what you have lost, I feel too deeply my own
bereavement, not to understand that at such a moment
almost any voice must seem intrusive. Earthly consolations, I know, can offer but little comfort. At such a time
6 the proud helpers do stoop under us,' and our only hope
is derived from taking hold of things unseen.
" For the greater part of my life I had known your
dear husband intimately; more intimately, indeed, than
any one of my own brothers. During all this time not a
word of unkindness ever passed between us. His temper
was so sweet, his affections were so generous and lively,
his desire for the happiness of others was so active and
untiring, that we soon became intimate, and have always
continued so. I feel that a brother at my right hand has
been stricken down, and I am left alone.
"And it has, at last, been unexpected. Only by the
papers have we learned the mournful event. I had always
persuaded myself that he would recover. Everything had
seemed to be gradually tending to his restoration. But
God has destroyed our hopes, and has recalled our treasure to himself.
" But herein, my dear sister, is our only consolation -
God, God in Christ has done it. It could only have been
done at his bidding.'As for our Rock, his way is perfect.' Nothing could be added that would render what
he has done wiser, better, or more holy. Nothing could
be altered.' What we see not now, we shall see hereafter.'
He will yet teach us that all is right, and that he has in
faithfulness afflicted us."
VOL. II.        4




50         LIFE OF FRANCIS WAYLAND.
To the same:
"December 8, I844.
"I have thought much of you for some weeks past.
The change of the seasons, the Thanksgiving last week, all
brought home to me recollections of which I would say
to any other member of the family, but dare not to you.
It would only open afiesh those sources of sorrow that
bleed sufficiently without being probed. It is very, very
sad, and nothing will explain it, but' even so, Father, for
so it seemed good in thy sight.' This is our only support.
When we look at home or abroad, at the daily or the
literary press, at politics or the history of our country, it
seems as if a chasm had been made that could never be'
filled. At every turn I am reminded that one has left my
side with whom I had walked in sweet converse for nearly thirty years, with whom I could always advise, and
who would always look at my interest as though it were
his own. What, however, is this to your loss? But I
will not go on. Such, my dear sister, is this world of sin.
In the world we must have tribulation;' it is in Christ
alone that we can have peace. What a blessed book the
Bible is to a bereaved and crushed spirit. Did it ever
occur to you to reflect, what affliction and bereavement
must have been to the heathen, to whom the grave was a
starless midnight? Their affections were, as we know,
frequently as strong as ours; and when every hope was
destroyed, and every support stricken down, where did
the crushed soul look for consolation? It was all the
darkness of despair. What do we owe to Him who by
the sacrifice of himself brought life and immortality to
light! He not only revealed to us the unseen world, but
gave himself to render it possible that the world should
be heaven, instead of hell, to us. I pray that you may be
enabled to stay yourself on God; and even in your sorrow
may your peace be as a river, and your righteousness as
the waves of the sea. I hope that you will not allow
ourself to look back upon second causes.  I do not
elieve that you have the remotest reason to refer to them
with pain. I do not know, if the past could be recalled,
how we could do better or differently. If dear brother
could, six months or a year before, have been taken off
from all business, this might have produced, with the
blessing of God, a different result. But in this respect




LOSS OF A FATHER.                51
it pleased our heavenly Father to spread a veil before
the eyes of all of us. We thought that with some modification of labor he might improve; but the veil was the
thickest over the eyes of the dear sufferer himself. Yet
it was God who did it, and this was his chosen way of
accomplishing his purposes."
After Mr. Stone, there was perhaps no one with whom
the president held more intimate relations than with Professor Goddard. This gentleman (who was but two years
the senior in age) was the first member of the Faculty
with whom Dr. Wayland became acquainted, and the
friendship continued to grow in strength until the sudden
death of Professor Goddard, in 1846. At the request of
the Faculty of the university, Dr. Wayland delivered a
discourse, afterwards published, upon the character of his
deceased friend, in which he paid a generous, or more
properly, a truthful tribute to the memory of a man of
singularly elegant taste, rare scholarship, and high character.
Three years later, in the spring of I849, Rev. Francis
Wayland, Senior, was removed by death, bequeathing to
his children a priceless legacy. The event was not indeed unexpected, for he was within three years of fourscore. But it brought the end of life nearer at hand, and
made his son feel that the outposts were driven in, and
that none now stood between himself and the advance
of death.
To Deacon Lincoln:"... My dear father's end was most blessed. I arrived twenty-four hours after his decease.  During his
whole sickness his soul was filled with joy. He always
spoke of death as'going home,' and said he had'a desire
to depart and to be with Christ, which was far better.''Yes,' added he,'a thousand times better.' Mr. K., who
was with him, said that if he had spoken two minutes
before his death, he would have spoken as calmly as at
any hour of his life. May God give us grace to follow in
his steps. I think I can truly say, that I would prefer the




52         LIFE OF FRANCIS WAYLAND.
heritage of his life and death to that of all the honors this
world could confer. I cannot conceive of any comparison
between being the son of such parents and being the son
of any whom the world calls great or noble." *
To his brother-in-law, Rev. Dr. Bartol: —
"There is in the death of friends who have on earth
realized something of heaven, a remarkable power to
draw the mind upward, and teach it communion with
eternal things. We seem to be looking through a veil
which has been made transparent. The joys that we saw
on earth seem merely continued in eternity. The one
appears to be a sort of measure of the other. It was thus,
in a peculiar manner, with my father. His sickness was
one continual longing to depart and be with Christ."
The following letter of Dr. Wayland was written to a
niece who was then suffering from illness, which soon
proved fatal.
" My very dear Niece: We had been waiting for many
days, in great anxiety, for a letter from the Springs. We
had heard that you were unwell, and daily remembered
you in our prayers, but we knew not the extent of your
illness. The letter which we have received to-day has
awakened our serious apprehensions. I lose not a moment in writing to you.
" I need not assure you, my dear child, how deeply we
are grieved at such accounts of your sickness.  You
have been a great comfort to us all, and we all feel towards you the affection which belongs to a daughter or a
sister. We have tenderly loved you for your gentleness,
your disinterestedness, your self-sacrifice, and your undeviating yet mild conscientiousness. I do not say these
things simply to praise you, but I want you to feel how
much you are beloved, and to know that we all have
appreciated your constant desire to render those around
you happy.
* ( My boast is not that I deduce my birth
From loins enthroned and rulers of the earth;
But higher far my proud pretensions rise -
The child of parents passed into the skies."




COUNSEL TO A YOUNG FRIEND.           53
" These things make us lovely, my dear child, in the
eyes of men; but you know, as well as I can tell you, that
they form no ground of acceptance with God. In his eyes
we are all sinners, under just and solemn condemnation.
Judged by his law, we are wholly without excuse. But,
blessed be his name, our helpless sinfulness is no ground
for despair.' God so loved the world that he gave his only
begotten Son, that whosoever believeth in him should not
perish, but have everlasting life.' The gate of heaven is
thrown wide open through the atoning mercy of Christ.'Whosoever cometh unto him he will in no wise cast out.''This is a faithful saying, and worthy of all acceptation,
that ChristJesus came into the world to save sinners.' All
this is the simple truth. The blessed Savior says precisely and exactly what he means; only, human language
cannot reveal the extent of his love.
"Strive, then, my dear child, to go in simplicity of
heart to the Savior. Stffer nothing to interpose between
him and your soul; If any objection arises in your mind,
take the objection to him, and lay it at his feet. Look to
him to strengthen you in weakness, to raise your eyes
that you may look up to him, and to direct your hands,
that they may take hold on him. Endeavor to cast aside
everything, and ask him to help you to do so. Lie down
at his feet, and touch the hem of his garment. May his
grace assist you!
" Your aunt and I are very desirous to do everything
for you which is in our power. Should you become able
to leave your home, we shall be delighted to have you
come to us. I do not expect you to write. I know you
are too feeble for this. But let me hear from you, and
tell me as much of your feelings as you are willing
to dictate...."
In the letters of Dr. Wayland, written during years of
intense political excitement, the reader has probably
noticed but few allusions to the party strife then dividing
the country. Whether one set of men or another should
occupy the offices of government, was a matter to which
he was indifferent. He frequently urged his friends not
to become too much absorbed in questions which did not
turn on great principles. In his correspondence with




54         LIFE OF FRANCIS WAYLAND.
gentlemen largely interested in politics, he sought to assuage the violence and rancor of party strife, and to urge
the cultivation of friendly and fraternal feelings.
But he did not seek to withdraw into a literary seclusion or clerical neutrality when the country was imperilled.
In the year 1842, the State of Rhode Island was the scene
of profound and painful agitation. A portion of the inhabitants, becoming dissatisfied with the restrictions upon
the right of suffrage imposed by the existing charter of
the state, attempted to overthrow the government by force
of arms, and, in the attempt, resorted to means that were
as abhorrent to morality as their purpose was subversive
of social order. Upon the Sabbath following the suppression of the first outbreak, and again upon the day of
Thanksgiving appointed by the state authorities after the
final restoration of order, Dr. Wayland preached two discourses (afterwards published), in which he unfolded the
true principles of constitutional government, and exhibited
the duty of the citizen to the commonwealth. As he incurred unmeasured abuse at the time for these utterances,
and as attempts have been sedulously made to misrepresent the question at issue, it seems proper to remark that
the question was not in the least whether the privilege of
suffiage should or should not be extended, but rather
whether a company of men, without the semblance of law,
could overthrow all social order, and put the property and
the life'of every citizen at the disposal of an armed and
irresponsible mob.
Two years later, when some of the states were repudiating their obligations, he wrote two articles, for the North
American Review and for the Christian Review, upon the
Debts of the States, urging, with all the power of argument and appeal of which he was capable, an adherence
to the dictates of honesty and national honor.
It needs scarcely be said that he was profoundly hostile
to the annexation of Texas; regarding it as a measure




MEXICAN WAR.                  55
utterly needless to a nation already possessed of more territory than it could profitably occupy, calculated to involve
us in war, and, above all, tending to increase the extent and
power of slavery. At the election of 1844 he voted for
Mr. Clay, designing by this act to protest against the
annexation scheme.
The Mexican war he regarded with unfeigned abhorrence, and never ceased, in public and in private, to urge
the cessation of a wicked invasion, and to pray for
those whom we were, by cruel hands, reducing to widowhood and orphanage.   In I847 he preached, in the
chapel, three sermons upon " The Duty of Obedience to
the Civil Magistrate," * suggested by the events of the
war then transpiring. The citizen, in his view, is under
obligation to obey the voice of the magistrate, so long as
the commands are such as he can obey without a violation
of conscience. But if the state directs the citizen to do a
wrong act, if it bids him go forth, causelessly and needlessly, to murder his innocent fellow-men, then the obligation to obedience has ceased; the citizen may not at its
command engage in an iniquitous war, nor may he derive
profit from any complicity in the wrong-doing.
To Rev. Dr. Cutting (then editor of the New York Recorder) he writes, -
"' I read your article on the war, in the main, with pleasure; but I thought that it did not take high ground
enough. The whole war is so bad, that arguing on the
conduct of it is a compliment, take what view you please.
It is, ab origine, wicked, infamous, unconstitutional in design, and stupid and shockingly depraved in its management. Were I you, I would have a few short articles,
setting forth, first, the causes in their naked deformity;
second, the cost of the war in blood and money; third,
the guilt of it as resting on the nation."
* Afterwards published in "University Sermons," and in
"Salvation by Christ."




56          LIFE OF FRANCIS WAYLAND.
To his sister:
"December 16, I847.
"It is a long time since I wrote to you; but I am not
wholly without excuse. The fact is, I cannot use my eyes
in the evening (I am now transgressing the law). I have
been at work for the press as fast as I was able. The
results you have seen. I had written the introduction to
the' Recollections' * in the vacation, but was dissatisfied
with it, and wrote it again. The sermons I had preached
long since; but they required re-writing.  In the mean
time rheumatism came on, and broke me up for three
weeks. I grew cold in my affections towards the sermons,
and the more so, as I was obliged to work by snatches, as
I could. However, after much delay, they at last reached
the press. At first I apprehended that they were destined
to blush unseen; but within a day or two their chance of
obtaining a hearing has somewhat improved. I never
felt more anxious about anything I have published; not,
I trust, on my own account (for necessity was laid upon
me, and I could not but bear my testimony), but on account of my country. I see not what is to be the result
if the moral sentiment of the nation cannot be awakened.
I should rejoice to see my sermons die and be forgotten, if
this would arouse some one to undertake the task who is
better fitted for its accomplishment."
* We have seen how agreeable an episode, in his experience of
foreign travel, was his visit to Bassingham Rectory, the residence
of his uncle, Rev. D. S. Wayland. His aunt, to whom he was
strongly attached, died December 22, 1846. In 1847, a collection
of reminiscences of incidents in a country parish, prepared by her
at his solicitation, was published in America, under the title of
"Recollections of Real Life in England," with an introduction by
Dr. Wayland. This little volume was designed to illustrate the
condition of the laboring classes in an agricultural district, and
especially the relation which exists in more favored instances between these classes and the parochial clergy.
The graphic description which Dr. Wayland gives of English
rural life under its most attractive aspects, and his vivid and truthful picture of the varied and invaluable labors of a faithful clergyman and his family, occasion a feeling of regret that he could not
find time for a more extended narrative of his observations in
England.




LETTERS ON SLAVERY.               57
In I844, Rev. Richard Fuller, D. D., then of Beaufort, S. C., had addressed a letter to the editor of the
Christian Reflector in reply to arguments-that had been
urged against slavery. In the course of his letter he appealed for confirmation of his sentiments to some of the
principles laid down in the Elements of Moral Science.
The circumstances seemed not only to invite, but almost to
demand some reply from Dr. Wayland. And he was
more than willing to embrace the opportunity afforded him.
He had long felt that he had a testimony to bear in behalf
of his brethren who were in slavery, as well as a duty
to discharge towards those who were holding in bondage the little ones of Christ. In an interview with his
pastor, Rev. Dr. Granger, Dr. Wayland entreated him
to pray that he might be so guided by wisdom from above
as not to say anything at variance with the spirit of the
gospel, and that the discussion might tend to the promotion of piety and the interests of humanity.
In a series of letters addressed to Dr. Fuller, Dr. Wayland exposed the fallacy of the arguments that had been
drawn from the Scriptures in defence of domestic slavery.
These letters, together with those of Dr. Fuller in reply, were collected in a volume, and published under
the title "G Domestic Slavery considered as a Scriptural
Institution." The arguments of Dr. Wayland, weighty
in themselves, derived additional force from the temperateness and courtesy with which they were urged. The
letters tended to form and confirm the Christian public
sentiment that twenty years later was to remove slavery
from the nation. How far the correspondence circulated
at the south we are not informed. We have no knowledge, however, of its having changed the opinions of any
who, from interest or education, were defenders of slavery.
The time for that had passed, and everything was hastening the inevitable and final appeal. Yet whatever the
reception of his words, it never ceased to be, on his part, a




58         LIFE OF FRANCIS WAYLAND.
cause of gratitude to God, that he had been permitted to
lift his voice in behalf of human liberty.
Holding the views which he did, there could be little
room for doubt as to Dr. Wayland's action, when the question arose upon the admission of slavery into the territories of the United States. He favored the adoption of
the Wilmot proviso, and voted in 1848 for the candidates
of the Buffalo Convention.
But while a citizen of America, Dr. Wayland was no
less a citizen of the world, and his sympathies, though intense, were not narrow. Upon the breaking out of the
Irish famine, he was among the first to urge the people of
Providence to exhibit their wonted liberality towards a
suffering nation. As a member of the soliciting committee, he labored personally in collecting money, and at his
suggestion the means which were raised were transmitted
for distribution to his friend William Rathbone, Esq., of
Liverpool, whose personal kindness, practical wisdom,
and enlarged benevolence had deeply impressed Dr. Wayland while visiting him in I840. It may with confidence
be asserted, that no portion of the contributions forwarded
from America were more productive of good, than were
the moneys intrusted to Mr. Rathbone.
Dr. Wayland writes to his sister, -
"... This morning I have been out in behalf of the
Irish. In less than two hours we raised here sixteen
hundred dollars. We hope to increase it to seven thousand dollars, and send it by the next steamer. The amount
received by Great Britain from this country will be large,
and I hope will set a new example of national intercourse.
It is noble to see such efforts in behalf of humanity, for
the sake of Christ, and even for the sake of general benevolence. It shows that the gospel of Christ is influencing nations. It is a bright spot in the darkness that in
many directions seems so closely to envelop us."
We have alluded in a previous chapter to the part which
Dr. Wayland took in the reorganization of the Triennial




DR. JUDSON.                  59
Convention in 1826, and the success which attended the
missionary operations of the Baptist denomination for a
number of years after the changes there inaugurated.
Gradually, however, it became evident that other modifications were needed, and that a new impulse must be
imparted to the work of missions. The withdrawal of
the Baptists of the Southern States seemed to render
prompt action needful, and in November, 1845, a special
meeting of the Convention was called, for the purpose of
effecting such changes in the constitution of the body as
were demanded by the exigencies of the times.
Peculiar interest was imparted to this meeting by the
presence of Dr. Judson, who, after more than thirty years'
absence, had been compelled, by his own declining health
and that of his family, to return to America. Dr. Wayland
had invited Dr. Judson to visit Providence, the scene of
his collegiate education, on his way to the meeting of the
Convention in New York. It is needless to repeat the
account of this visit, as the narrative is fully given in
the Memoir of the missionary, the author of which has
recorded the profound impression made on him by the
apostle to Burmah; but we quote the following from Dr.
Wayland to his sister:-..... We had a pleasant visit from Dr. Judson: he staid
with us from Saturday to Monday evening, and accompanied us to New York. He is a most modest, meek, and
heavenly-minded man. He is, to all appearance, wholly unmoved by the adulation he receives, and seems to
wonder, with unfeigned naivete, why any one should be
so much interested in him. I went to Boston to accompany him here. I met him there, and he asked me when
I should return to Providence. I told him, whenever he
was ready, as I came to accompany him. His simple reply was, lifting up his hands,' Why, I am ashamed.' I
really think that this is a specimen of his feelings and
temper. It is most delightful and edifying to see a man
on whom the eyes of the whole country are turned, so entirely -destitute of self-consciousness. When he was at




60         LIFE OF FRANCIS WAYLAND.
our chuich, a large congregation was present, for the purpose of seeing him. He did not rise during the services,
and almost every one was disappointed. You never saw
anything so remarkable as the veneration in which he
seems to be held. It was a difficult matter to get him out
of the church, such was the press to shake hands with
him."
Dr. Wayland presided at the meeting of the Convention
(having been elected its president in I844), and introduced the honored missionary to the body, with the memorable words, " Brethren, I present to you'Jesus Christ's
man."' The address of Dr. Wayland on this occasion,
with other interesting proceedings at the Convention, are
found in the Memoir, which is undoubtedly in the hands
of all who will read these pages.
In reference to the changes in the constitution of the Convention, which were proposed and adopted at the meeting,
we are happy in being able to quote the words of Dr.
Stow.
" In 1845, after the disruption of the General Convention by the secession of the southern wing, a committee
of nine, of which Dr. Wayland was one, was appointed to
prepare a new constitution for the body, to be submitted
at a special session. As the members of the committee
were widely scattered, and could not conveniently meet,
it was agreed that Dr. Cone should draw up one, and Dr.
Wayland another, and that a Boston member should, as
secretary, construct one out of the two, for final consideration. The two forms prepared by Drs. Cone and Wayland, and their letters to the secretary, are now in my possession, and contain materials for a chapter, showing an
equal fervor of interest in the missionary enterprise, but a
wide diversity of opinions as to the shape of the organization for carrying it forward, the views of Dr. Cone being
eminently democratic, those of Dr. Wayland insisting on
greater power in the executive agency. As the instrument
was finally adopted, it embraced all that Dr. Wayland regarded as essential in preserving the organization from
harm by any sudden irruptions of popular excitement.
In the compromise effected between Drs. Cone and Way



MISSIONS.                  6I
land, on that occasion, there was a beautiful exhibition
of their strong elements of Christian character.
" In the debate upon the constitution, one member was
apprehensive lest the door was not sufficiently closed
against the admission of slaveholders, and reflected with
some severity upon the motives of the committee in leaving
thus unguarded the entrance to membership. Dr. Wayland,
then presiding over the body, felt keenly the insinuation,
and made some remarks, repelling it with a force which
none who were present can have forgotten. His words
were few, but they were crushing, and showed a manly
indignation, that made impossible a repetition of the
offence."
Alike under the old organization of the Convention, and
the new organization of the Missionary Union, Dr. Wayland was frequently present at the anniversaries. He had
studied the whole subject of missions thoroughly; he read
every missionary biography or narrative of interest, that
appeared; he was familiar with the geography of the regions which were the scene of these self-denying labors
for Christ. When he spoke, there was little of rhetorical
ornament.  But there were a sincerity, a clearness, a
moral earnestness, an unselfish devotion to the object in
view, and, mingled with all, a courtesy and a freedom
from personality, that commanded attention, and rendered
his presence a power. At this point we may with propriety again quote from Dr. Stow.
" In 1848 there was a conference at the mission-rooms
in Boston, to adjust some difficulties that had arisen between the executive committee and prominent individuals
outside, respecting some questions of missionary policy.
The difference of views had generated considerable personal feeling, and the parties came together under a heavy
burden of solicitude. Dr. Wayland was requested to open
the conference with prayer. As he knelt, the first sentences were uttered with a solemnity that was impressive,
almost awful -  0 God of eternity, this is not our cause;
it is thine. We are nothing. Thou art all.' That prayer
gave the key-note to all that followed, and the final result
was favorable to harmony and earnest coiperation."




62         LIFE OF FRANCIS WAYLAND.
But amid all these public labors for the regeneration of
the world, he did not forget that his first duties were to
the college, and peculiarly to the moral welfare of its members. Hie sought to avoid the ground of self-accusation,
found in the recollection, "' My own vineyard have I not
kept." The series of Sabbath afternoon sermons, which
had been for a few years intermitted, was resumed in
I845. A portion of these discourses were published in
1848, under the title of " University Sermons," although,
as has before been intimated, the contents of this volume
give but an inadequate idea of the tenderness, the yearning
of heart, the personal wrestling of soul with soul, which
often characterized the services in Manning Hall.
The work alluded to provoked criticism from theologians. By some persons there was thought to be too
much latitudinarianism in the Sermon on the Unity of
the Church. Others were of opinion that disproportionate stress was laid on the obedience and holiness of
Christ, as a part of the work of the Messiah, and they
could have wished a stronger presentation of the sufferings of Christ, as an equivalent for the merited punishment
of mankind. Others, still, were dissatisfied with his view
of human sinfulness, and thought that his definition of
depravity did not answer the demands of the symbols.
But, on the whole, the book met an exceedingly favorable
reception, and its circulation (which, including the edition
subsequently published, as " Salvation by Christ," reached
four thousand copies) was much larger than is usually
accorded to a volume of sermons.
To Rev. Dr. Bartol:"December 25, I848.
"... I am greatly obliged to you for reading my sermons through, and am gratified to learn that they impress
you favorably. Newspaper notices I have no confidence
in.  They are usually written without looking at the
book beyond the title page, and are considered a remuneration for sending the book and advertising in the




RELIGIOUS LABORS.               63
paper. When a person capable of judging correctly reads
a book through, his opinion counts. In any case of this
kind I seek for the opinions of a few persons, each representing a class, and from them, taken together, make up
my own mind. When this has been done, I let the matter
rest, and think but little more about it. Until I have got
so far, I am always a little solicitous, for all this is a matter
of experiment, and no one can pretend to be a judge of
his own work; and I am not so much of an old stager, as
to look upon failure and success with perfect indifference.
" You say that my views are preferable to Calvinism.
I am glad of it; but I did not know that they differed from
it. I have never read any of Calvin's works, or anything on controversial theology.... A happy Christmas
to you. I cannot say merry; if Christmas means anything, merry does not seem the epithet that belongs to it."
He was far from feeling that he discharged his whole
duty to the souls of his pupils by delivering these discourses. No means of moral influence were left untried.
Nor were his cares always fruitless. Early in the winter
term of 1847, it became known to the president that a
student, a young man of fine abilities and scholarship,
hitherto prone to scepticism, had become anxious about
his soul.
The gentleman to whom we refer says, -
" The president met me. and desired me to call at his
study the next Sabbath morning at nine o'clock. I went
very unwillingly, for I did not care to have any one know
how I felt. He talked with me most kindly, and cited
several passages of Scripture very apposite to my condition.
Then he said, I should like to pray with you before you
go.' He knelt down near me, while I, looking at him,
really lost all apprehension of what he was saying, so
struck was I with the moral beauty of his appearance, his
profound humility, mingled with dignity. That was the
first of many interviews. His wisdom was as great as his
kindness. I was at first troubled about the evidences of
Christianity. So I got from the library Paley, and Chalmers, and Butler, and pored over them until my head
was weary. The president said to me, You had better




64         LIFE OF FRANCIS WAYLAND.
go and take a walk. Now, to-morrow is Saturday. Go
off and walk. Be in the air all day.' This was the
wisest advice that he could have given me, and I found
the benefit of it. It was not long before every doubt and
difficulty was removed, and I was rejoicing in a Chris,
tian hope."
Meanwhile, a few students, each unaware of the feelings of the other, were agitating the questions that deal
with eternal realities.  In no long time religion took
precedence of all else within the walls of the university.
The annual Fast-day deepened and extended the prevalent seriousness. The president spent almost the entire
time, not demanded by his prescribed duties, in his
study, conversing with young men who desired to open
their hearts to him. Carrying the spirit of these personal and familiar interviews into the prayer meetings,
he seemed to speak to each heart while he was addressing
a hundred. Fearing lest his presence should prove an
embarrassment, he usually did not enter until half the time
of the meeting had expired. The heart seemed aware
of his coming before the eye or ear had discovered it.
He occupied always the same seat. His tone was familiar
and conversational; his words were with power from
above.  We give an incident - though it is already
familiar, and though it belonged, chronologically, to an
earlier period.
A member of the class of I839 has related, that, in
one of these meetings, the president said, in substance,
" Do not, young gentlemen, throw away your souls without
trying to save them. Make one honest ejfort for their
salvation. Even if you are lost, it will be something to
have tried."  Profoundly impressed with these words,
the young man went to his room, determined that he
would follow the advice which he had heard. Soon he
was rejoicing in the forgiveness of sin.  He subsequently
became a clergyman of eminent usefulness in the Baptist




PARENTAL CONTROL.                65
church.*  A brief and touching narrative of his conversion, written by himself, after appearing in the columns of the American Messenger, was published as a
tract by the American Tract Society, and widely circulated.
A few months since, in an account of a revival which
took place in the parish of Rev. T. L. Cuyler, of Brooklyn, particular mention was made of the good which
was accomplished by the tract, " One Honest Effort."
Of course among the young men who resorted to the
university were the members of families holding a wide
diversity of religious opinions. The question will naturally arise, on what principles did President Wayland proceed in giving religious instruction to the representatives
of these varying faiths. While believing with the fullest
conviction in the truths of evangelical Christianity, and in
the distinctive doctrines of his own communion, he yet
recognized the right of every man to follow the dictates of
his own conscience, and the right of every parent to
choose what religious instruction shall be given to his
children, so long as he is charged with their support, and
intrusted with their management.
In 1842, in the court of Lycoming County, Pennsylvania,
Hon. Ellis Lewis, president judge, and more recently
chief justice of the state, delivered a decision in which
he upheld the right of a parent to control the religious instruction which should be imparted to his minor children.
In the course of his decision, he cited a passage from the
Elements of Moral Science, and in doing so, paid a
high tribute to its author. A copy of the opinion having
been sent to Dr. Wayland, he wrote to Judge Lewis as
follows: 
* It is an interesting fact that this gentleman is the son of the
clergyman who, as we have seen, at an early period in Dr. Wayland's history, proffered him generous aid in the prosecution of his
studies.
VOL. II.        5




66         LIFE OF FRANCIS WAYLAND.
October I4, I842.
" My dear Judge Lewis: I received and read, with
great pleasure and attention, your decision in the case of
the Commonwealth vs. Armstrong. It was my intention
to write you immediately, but I have been prevented by
ill health. I seize the earliest opportunity of performing
this agreeable duty, and of thanking you for your letter,
which a day or two since came to hand.
*' I thank you for your decision upon one of the most delicate and important questions which has ever come before
a court. I believe it to be correct in principle, impartial
in spirit, and lucid in statement; and I rejoice to see
truths of so much importance thus set forth by so high
authority. I presume that we should not differ upon any
point of it. That we may compare our views with the
greater certainty, I write for your consideration such
thoughts as have occurred to me on the subject. I do this
with the greater pleasure, inasmuch as I know you will
correct me if I err.
" The Creator has established it as the law of our being,
that the parent must be an adult. This law was manifestly established in order that the child may receive the
benefit to be derived from the experience and wisdom of
the parent, directed by strong natural affection. But this
wisdom and experience would be useless to the child, unless there were conferred upon the parent the authority to
enforce his decision. This authority continues during the
period of the child's minority, and no longer. When the
reason for the authority terminates, the authority terminates with it.
" The next question which arises is, Does religious instruction come within this rule? I think that on this point
there can be no diversity of opinion. If the parent is
bound to care for the soul of his child, he is bound to superintend its religious education; and he must possess all
the authority necessary to the carrying on of that superintendence. This I understand the law to give him.
" But it sometimes happens in the education of children,
that the child comes to entertain different religious sentiments from the parent. The parent conscientiously requires the child to do, or to abstain from doing, and the
child's conscience forbids it to obey. Now, inasmuch as
both parties, in the absence of evidence to the contrary,




PARENTAL AUTHORITY.               67
are to be supposed equally conscientious, the question
cannot be decided upon this ground. It must, therefore,
be decided by the general principle above stated; and as
the parent is older and wiser, the law would confer the
authority upon him, and give him reasonable means of
enforcing obedience. In this case, since the law at the
period of the child's majority relinquishes its power, it
acts merely to postpone an action, which in a few years, at
most, may be done without offence.
" While, however, I suppose this to be the legal right of
the parent, I by no means would assert that it is always
wise or just to enforce it. When a child has arrived at
such maturity that it is able to judge of its duty by reading the Scriptures for itself, and has thus formed its opinion
on questions of religious duty, it is very difficult to decide
in how far the parent is morally bound to interfere, provided it be a bona fide case of religious belief. He should
doubtless advise, and teach, and persuade. He may use
his authority to oblige his child to reflect maturely on the
subject, and decide without the interference of interested
persons. But having done this, I think that he should
allow the child to obey the honest dictates of its own conscience.
" But suppose the parent were disposed to press the
subject further, and command a child to do what it could
not, without, as it believed, disobeying God, or the contrary. What in such a case is the child to do? This is a
most trying case, and would be decided by a variety of circumstances. The parent has the legal right to control
the child, but if the child, from an honest sense of duty,
disobeys, and meekly suffers the consequences, I do not
know that we could blame it.
" But another question arises. How far does the law
undertake to protect the parent in the exercise of his authority? It certainly gives him the right to teach his child
at home, to direct the reading which it shall pursue, and
the person who shall visit it. No one has a right to interfere with these parental privileges. But suppose a parent
allows his child to mingle in society, to go where it pleases,
how far does his authority then extend? Is every person bound to ask a parent on what subject he may talk
with his child? And again: suppose the child honestly
desires religious instruction, and comes to me to ask for it.




68         LIFE OF FRANCIS WAYLAND.
I may not go to the parent's house to proffer it; I may
not in any manner obtrude it upon his child; but if the
child come to me and ask for it, am I obliged, or at liberty, to refuse to impart it? I think not. Or suppose a
child of a full age for religious responsibility came to me
for my professional assistance, to enable it to perform a
service which it supposed commanded by God, am I at
liberty to refuse? I should urge upon the child to delay -
to set the reasons of the act before the parent. The law
gives the parent the power of prevention if he choose to
use it; but if he does not use it, and the child comes to
me to perform this religious service, I do not know that I
am at liberty to refuse. Nor has the parent, that I see,
any ground of complaint against me, provided I have
acted on the principles above specified. Were it otherwise, every religious teacher, and every other man, would
be almost forbidden to speak; and if I were preaching,
and a child came in, whose parents were of a different
opinion from my own, I must stop, and in fact I must
perform an ordinance of religion not according to the
will of the subject, but of its parents. In fact, if every
parent has the power of dictating to every person what
he shall say to his child, all conversation must cease, for
in a mixed company you could say nothing that would
not offend somebody.
" This is the way in which it strikes me. I wish very
much to know how far you agree with me; I am ashamed
to be giving opinions of this kind to a learned and experienced jurist; but I know that you will forgive my presumption. I have always acted on these principles myself.
Whenever I know the parents of my pupils to differ from
me, I studiously avoid, in conversation, allusion to the
points of difference. If they come and ask me what they
shall do to be saved, I tell them as well as I am able.
Whenever I am liable to discuss points where there may
be difference of opinion, their attendance is perfectly voluntary.
" I do not know how to refer to the very kind manner
in which you have spoken of me. I can only say that I
do not deserve it, but that I know of no man whose approval I should be more glad to receive. I will send you
a pamphlet or two. Let me hear from you soon."




EDUCATION AN OPEN Q.UESTION.         69
To these principles, so far as we know, he always adhered. It was not that he had a slight estimate of the
importance of the points in which the several denominations differ from each other. But he felt that there were
limits to his responsibility, and that he had no right to
violate, on any plea, the rights of another.
Alike from the reminiscences quoted in Chapter IX. of
the preceding volume, and from the tone of all his addresses and communications, it has, we presume, been
evident that Dr. Wayland regarded education as a question open to argument, subject to inquiry and change. At
a later day (perhaps in I855 or I856) he wrote to Rev. R.
Anderson, D. D.," I consider that a great step is made in a reformation
when it has been granted that the present system is open
to examination, and not stereotyped for all ages. Wherever this is done, light will break in. All my labor about
education'hath this extent - no more.' It begins to be
admitted that college systems may be examined. When
this is done there is hope of amendment."
This feeling found expression in his little volume, published in I842, entitled, " Thoughts on the Present Collegiate System in the United States." In this book he is
rather occupied with defects than with their remedies.
Hte was not satisfied with the kind or the degree of education imparted in the American colleges. He ever sought
to elevate the standard of instruction, and to enlarge
the number of those to whom the blessings of education
should be extended. Though not pointing out in detail
any line of policy, the volume now referred to, or at least
the state of mind which gave rise to it, was the parent of
important movements in the future.
In reference to this work he writes to Rev. Dr. Anderson, -
" I cannot tell you how much I am obliged and encouraged by your kind letter. I wrote with fear and trembling,




70         LIFE OF FRANCIS WAYLAND.
apprehending that I might very likely stand alone and be
considered a disturber of Israel, a sort of Dorr in the literary camp of New England. I, however, felt so strongly
convinced that I was in the right that I concluded to venture; and your letter encourages me to hope that I may do
some good. As it is, we are multiplying little men and
forming no great ones; and the community, having no
leaders, is tossed about with every wind of ultraism."
To John N. Wilder, Esq., of Albany, who had written
in regard to the movement then on foot to establish a university in Western New York, he wrote: —
" What I want you to think of is, first of all, not to
erect dormitory buildings for students. It leads to half,
or more than half, of the trouble in colleges, and besides
absorbs money that might be much better employed. If
you start on this principle, it will save you from much
expenditure.
" But pray observe another thing. Try to establish an
institution that shall teach what people will pay for learning. As it is, colleges are merely making lawyers, ministers, and doctors; and these will not support one half of
the colleges at the north. Try the application of science
to the arts. I think that this will support itself, and aid
the professional school."
It has already been remarked that President Wayland
desired so to aid those who were in pursuit of an education as in the highest possible degree to elevate the standard of scholarship. With this view he proposed to the
corporation to devote the income of certain funds, bequeathed by lion. Nicholas Brown, to the establishment
of premiums for excellence in various branches of study.
And he himself founded the "President's Premiums,"
for the purpose of advancing the scholarship of those entering the university. The Rev. Henry Jackson, D. D.,
also established premiums for excellence in the studies
pursued by the Senior class. Among those who competed
successfully for the various classes of premiums named
above, are many persons who have since attained the
highest eminence in literary and professional life.




THE LIBRARY SYSTEM.               71
We have more than once alluded to the labors put forth
by Dr. Wayland for the advancement of popular education. He, however, did not feel that it is by schools alone
that this object can be promoted. He regarded popular
libraries as indispensable to the cultivation of a fondness
for reading and of general intelligence. The town of
Wayland, in Middlesex County, Mass. (formed from portions of several adjoining townships), had received its
name in honor of the president of Brown University.
" On commencement day at Brown University, in the
year 1847, President Wayland, in an informal manner,
expressed a desire to do something, according to his
humble means, to help the inhabitants of the town of
Wayland to a town library. He said that he wished
not only that the inhabitants of the town might enjoy
the advantages to be derived from such a library, but
also that other towns in its vicinity might be induced by
this example to establish for themselves similar libraries. He proposed to make a donation to the town, of
five hundred dollars for this purpose. At the suggestion
of Judge Mellen, the donation was tendered upon the
condition that five hundred dollars should be obtained in
the town by subscription or otherwise — the whole amount
of one thousand dollars to be devoted to the purchase of
books for a town library.
" Five hundred and thirty-four dollars were quickly
raised by subscription, and President Wayland immediately placed his donation in the hands of Mr. Mellen." *
The free library, thus originated in the town of Wayland, was opened for the delivery of books, August 7, I850,
and has ever since been in beneficent action.
" After the Wayland Library was in successful operation, the suggestion was made to have a' Library Celebration,' in which every one could participate, the expense
to be borne by the town. This suggestion at once re* For the facts relating to the Wayland Library we are indebted to a pamphlet by Rev. Jared M. Heard (a graduate of
Brown University), entitled, " Origin of the Free Library System
of Massachusetts."




72         LIFE OF FRANCIS WAYLAND.
ceivcd the approbation of the inhabitants. The wish was
universal to invite Dr. Wayland to be present upon the
occasion, as the guest of the town.
" All the necessary preparations for such a celebration
were made with great cheerfulness and promptness.'6 The' Library Celebration' took place August 26,
I85I, and will long be remembered by those who witnessed it. The writer hopes that an effort will be made
at an early day to publish an account of these exercises.
A most interesting occasion it was for several reasons.
First, from the cause that originated it, which was most
justly stated in the following words by Dr. Wayland
to Judge Mellen, the president of the day, while seeing the people, old and young, crowding the church in
which the celebration was held:'This gives me a higher
idea of New England character than anything I have before witnessed. Your inhabitants have assembled without
distinction of age or sex, to celebrate, with joyful festivities,
not any great victory, not any great political event, but
the founding of a library.'
" Another reason for the interest of this occasion was
the unanimity and heartiness with which it was entered
into by the inhabitants of the place.
"' The exercises at the church consisted of an address
by Judge Mellen to Dr. Wayland, in which he thanked
him in behalf of the people for his generous donation,
and extended to him a cordial welcome. This address
was followed by one from President Wayland, which it
is hoped may one day be published.
" In his introductory remarks, this gentleman stated the
whole idea from which sprang his wish to have free public libraries established. He said,'Our fathers founded
schools where we are taught to read; when we know how
to read, we want something to read,-we want books.'
And from this simple idea in his great mind originated
the movement which has resulted in giving to our state
the free public libraries so successfully established in
various parts of it."
But the benefits of Dr. Wayland's act of true liberality
were not confined to a single town. As the immediate
result of the events above alluded to, an Act was passed
by the legislature of Massachusetts, in I85I, which em



FREE LIBRARY SYSTEM.              73
powered all the towns of the state to raise money by taxation for the support of free town libraries.* From this
law, and from the action of Dr. Wayland which gave rise
to it, have sprung the magnificent free libraries which
now enrich Boston, Worcester, New Bedford, and a great
and constantly increasing number of towns, and which
have already conferred a degree of intellectual benefit
that we in vain attempt to estimate.
The following letter from Rev. E. H. Heard, of Concord, Mass. (the adjoining town to Wayland), affords illustration of the influence of the system thus inaugurated:
"CONCORD, MASS., November 24, 185I.
6 F. WAYLAND, D. D.
" Rev. Sir: Since you were the prime mover in the
free library movement which is now going on in this state,
I thought I would write and inform you what progress
has been made in the work. The people at Wayland
were never more interested than now in their library. At
their last town meeting they voted to put the books belonging to the school districts into the town library. And you
can hardly find a house in town in which there are not
some of these books. They also voted to raise sixty
dollars for the library this year.
" And there is to be a town library in this village. The
proprietors of the circulating library voted to give it to
the town, provided they would raise the largest amount
of money allowed by law, every year, with which to increase it. The town accepted it, and voted the required
sum. There are six or seven hundred volumes, and the
tax will amount to about one hundred and fifty dollars.
Many of the adjoining towns are also taking measures to
establish libraries. And the time is not far distant when
there will be a library in every town in the commonwealth.
And other states will not only adopt our common school
but our town library system.
"Thus, by your foresight and benevolence, the town of
* This act was prepared by Rev. John B. Wight, a member of
the legislature from the town of Wayland, who was also allowed,
by the courtesy of the house, the honor of reporting it, without
reference to a committee.




74         LIFE OF FRANCIS WAYLAND.
Wayland has been enabled to take the lead in a work
which will affect the moral and intellectual condition of
the people, not only of this state, but of the whole country.
And many will yet regard the establishment of town
libraries in this state as the crowning benefit which,
through your instrumentality, has been conferred on the
country. For this, like other acts of benevolence, will be
inspiring and creative, and will excite others to rank
themselves in the same fellowship by deeds of kindred
benevolence. And thus, ages after you shall have passed
from these transitory scenes, the offspring of your own
benevolent action will be multiplying in numbers and
shedding ever-increasing blessings on our happy country.
" Long may you continue to reap the reward of your
labors, so vast and of such surpassing value, in the heartfelt gratitude of the people of the whole country.
I am, sir, with the highest respect,
Your obliged servant,
EDWIN H. HEARD." 
The following letters of Dr. Wayland belong to the
period embraced in this chapter, I84I-I849: —
" Rev. Dr. Anderson: I hear you are going to the
Mediterranean; and being in town on business, I snatched
a moment to see you, to tender to you again my best
wishes, and to assure you of my warm personal attachment, and my love to the work in which you are engaged.
May the blessed Savior be with you by sea and on land,
among men barbarous and civilized, Christian or pagan.
May he prosper your way in the manner best suited to
his infinite wisdom, and give you the desire of your heart.
May he grant you that wisdom which He who sees the
end from the beginning alone can impart, and return
you, in due time, to your family, your labors, your country, and the church of Christ. If in anything I can secure
your pleasure, command me."
To Rev. Dr. Hoby, Birmingham, England: -
" The last packet from England brought the sad news
of the death of John Foster, clarum et venerabile nomen.
The last great Baptist light on earth is extinguished. The
greatest man in our Israel is fallen. I do not think that
you have lost so fine a mind in England since Canning.




CORRESPONDENCE.                 75
Southey was learned, classical, a thorough master of English, a poet, and an historian; but he fell immeasurably
short of the vigor of Foster. Robert Hall was, I suppose,
surpassingly eloquent, a writer almost without fault, and
a classic in the language, vying with almost any who
have ever written it. But none of them approaches the
massive cubic sense of Foster. No one appeals with such
irresistible effect to the conscience and common sense of
mankind, and neither of them ever has had a transforming effect on so many minds as Foster. He drives his
weapon to the hilt at every blow. Were I to characterize his style by any terms I know of, it would be,'Britons,
strike home.' He never fails to strike home like a true
Briton. And then he was so simple in manner, so
thorough and heart-felt in piety, so unaffected in his greatness, so apparently unconscious of his power, so humble,
that I presume he really thought much less of himself than
any one that knew him thought of him; in fine, he was
in every respect so remarkable a man that we are filled
with despair at the thought that we can never expect to
see such another raised up among us."
To Baptist W. Noel, London:" Rev. and dear Sir: I know that you will not consider
as an intrusion a letter from one who can claim no other
personal acquaintance with you than that derived from a
few moments' conversation at your chapel, Bedford Row,
some nine years since.
" I have just completed the reading of your volume on
the Union of Church and State, and I should do injustice
to my feelings did I not embrace the earliest opportunity
to express to you the sentiments with which it has inspired me. I do not remember ever to have read a work
on any subject with such profound and delightful emotions.
Every sentence which it contains seems to me pregnant
with most important truth —truth that must tell on the
interests of the church in all coming time. I bless God
that he has put it into your heart to write and publish it;
and that his Spirit has guarded you in so remarkable a
manner from acrimony and unkindness, while it has led
you to adopt a faithfulness which cannot be surpassed.
" But I well know the penalty which you must pay for
all this. I cannot measure the storm which will be raised




76         LIFE OF FRANCIS WAYLAND.
against you from those whose worldly interests are attacked. But, my brother, be of good cheer. God has
pledged himself to sustain you, for you have held forth his
simple truth. You have left everything worldly for the
sake of that truth, and he cannot forsake you. A multitude of those who love Christ will bear you on their
hearts before the mercy-seat. Whatever hosts of earth
surround you, the mountain will be filled with chariots of
fire and horses of fire, which will be your sure defence.
"Nor is this all. Free churches and ministers need
your words of rebuke, caution, and encouragement. Their
piety will be increased by the efforts to which you incite
them. You will behold now, or in heaven, millions blessing you for every sacrifice; and, above all, the Savior will
accept it as done for himself.
" One idea alone has occurred to me, which I do not
see that you have noticed. It is the injustice done to the
supporters of the Establishment by the union. They pay
for religious instruction five, eight, ten, or twelve hundred
pounds, and are frequently served by a curate at one hundred. They receive only a tenth of what they pay for,
and the rest is often spent in dissipation or vice.
" Excuse me for thus extending to you the hand of
fellowship across the water. I have taken the liberty to
send you a copy of some sermons which I have lately
published. I hope they may reach you. You will see
that- our thoughts have partly been directed in the same
channel."
To Rev. Dr. Hoby:" I rejoice at the position assumed by your government
in relation to protective duties. If Sir R. Peel carries out
his plans, as I think he will, it will do more to advance
the cause of civilization than any measure that has been
accomplished for centuries.  It will be followed, from
choice or necessity, by all other nations, and being followed, will bind nations so thoroughly together, - it will
render them so necessary to each other, - that wars will be
almost impossible. This will be specially the case between your country and ours. We shall be but one in
fact, one in language, in religion (saving Puseyism), and
we shall be able together to keep the peace of the world.
May God of his infinite mercy grant it. I hear of many




CORRESPONDENCE.                7
of your world's conventions that are to be held this year
in London. What they will effect I do not know. I,
however, believe that the mild, dignified, and forbearing
manner in which you have treated this country, will do
more to bring about peace and take away the war spirit
than anything else that has been or that can be done."
To his uncle, Rev. D. S. Wayland, Bassingham, England, May 22, I848: -
",...I see no objection to the course of the government,
as I understand it. To be sure, I would not live under
such a system; but this is another matter. If the Queen
is the head of the church, and responsible for its management, as much as for the administration of justice, there
is no reason why she should not appoint bishops as well
as judges. I do not see any use of bishops, or the whole
of your hierarchy.  I think Christianity would be better
without it. But, were I an English prime minister, with
my present views, I would appoint such men as I believed
to be for the good of religion and in favor of religious
freedom, to the extent of the royal prerogative.
" But these perplexing questions belong to the nature of
the union of church and state. The only wise course is
to separate them forever. I am glad of the appointment
of Dr. Sumner to the archbishopric, and of Bishop Lee
to Manchester. I knew the latter in Birmingham, and
took to him very much.
" We are receiving, with every steamer, most stirring
news from Europe. The movement of the Chartists is
very like that of the insurrectionists in Rhode Island a
few years ago. I feel, therefore, as if I understood your
position better than I should otherwise have done. I
fancy that the revolutions on the Continent are more
gratifying to me than to you. I am an untamed republican, but not a sectarian one - a lover of representative
governments, in opposition to dynasties and every form
of absolutism. I believe that freedom of opinion in matters civil and religious (our old Roger Williams doctrine)
will come out of this trouble; that soul liberty will advance towards universal acknowledgment, and thus the
race will have a chance, at least, for development. I
know there will be a flood of error, but this must be met
by a flood of truth. For Louis Philippe I have no regret,




78         LIFE OF FRANCIS WAYLAND.
except as for an unfortunate man. He has been selfish,
absolute, and treacherous. I hear that our Sovereign Lady
Victoria says openly that he has lied to her, as I believe
he has always done when he thought he could gain by it.
" The indications in France and Germany are good. I
shall not live to see the results of all this, but my children
may. I cannot but believe that a new era has dawned
upon the race, that another seal has been opened, and
another page in history commenced. You have no idea
of the energy instilled into a human being by individual
self-reliance, and the feeling, that, under God, every man
depends upon himself. But I know this is heresy, and I
will not add another word. Let us unite in prayer that
God will overturn and overturn until he brings in the desire of all nations, or at least that amid this overturning,
he will direct all events to his own glory."




ACTION OF THE PRESIDENT.            79
CHAPTER III.
THE REORGANIZATION OF THE UNIVERSITY.
T   HE college Commencement of I849 passed off succ.essfully; the exercises of the graduating class were
of the usual degree of interest; the dinner was held in
Rhode Island Hall, whose ample and well-lighted apartment afforded a grateful contrast to the low, dim, dingy
Commons Hall, where the dinner had usually been served.
The after-dinner speeches expressed a warm attachment
on the part of the graduates to the institution which had
nourished their intellectual life. The next day, at the
meeting of the corporation, the president read his annual
report, which contained these words: -
"T The undersigned deems this a suitable occasion to
carry into effect a purpose which for some years he has
had in contemplation, and to devote the remainder of his
life to pursuits which require the uninterrupted command
of his time. With this view he respectfully requests to
be relieved from his present engagements, and hereby
resigns the office of President of Brown University and
Professor of Moral and Intellectual Philosophy.... He
asks that this resignation may take effect at the earliest
practicable period within the present collegiate year."
These words were a surprise to all who heard them,
-a surprise as painful as it was profound. And the
emotions experienced by the members of the corporation
were but representative of the feeling of the entire community, academic, commercial, and industrial.
The corporation at once appointed a committee to
express their desire that he would withdraw his resigna



80          LIFE OF FRANCIS WAYLAND.
tion; and he consented to continue in the discharge of his
office for the current year.
The step that he had taken, however unexpected to
others, was the result of deliberation on his part. Four
or five years previously, he had mentioned his purpose in
his correspondence with Dr. Nott. It is not impossible
that the act, long contemplated, had been deferred until
he should have witnessed the graduation of his two older
sons.
He desired to have leisure to prepare for the press several works not yet published, and to revise, with the aid of
leisure and of a matured judgment, those hitherto issued.
This, however, was not the only reason. The college
for fifteen years had shown a steady decline in the number
of its students.* Its income from all sources fell short of
its expenses, and the inevitable tendency was towards
bankruptcy.
But it might be said, let an appeal be made to the public for an increase of funds, in order to afford the college
the support that it cannot derive from pupils. To this
course there were strong objections. The college evidently was not answering any public demand. It was doing
only what a great number of colleges, all over New England, could do just as well. To appeal to the public for
money was, in reality, only to ask them to contribute for
the support of the officers. To do this, while he felt able
to maintain himself, did not accord with the president's
self-respect.
But there was no reason to suppose that the public
* The number enrolled on the catalogue for
I835-36, is 195.        1842-43, is I67.
1836-37, " I96.         1843-44," 169.
1837-38," I87.          1844-45," I57.
I838-39, " i88.         1845-46, " 40.
1839-40,  177.          1846-47,  I46.
I840-4I, I172.          I847-48,  I4I1.
I841-42,  I75.          1848-49,  I50.




HIS REASONS.                 8I
would respond to such an appeal. Indeed, an effort
which had recently been made to raise fifty thousand
dollars for the college had been entirely futile.
To Rev. Dr. Bartol, October 5, I849: —... I was much obliged by your letter, specially
because it touched the precise nerve of the question, and
presented the point on which, in my opinion, it all hinges.
The question I have asked myself in this matter has been
simply this: Have I that power of available labor that
will enable me to be more useful with the full command
of my time, than with the command of a portion of it
only; or, in other words, have I strength enough to stand
alone, or do I require official position to support me? I
must admit that, after considerable doubt and serious
hesitation, I have with diffidence come to decide in the
way which perhaps indicates undue self-confidence. I
know that this is an experiment; but I prefer to make it.
I know that I am liable to overrate my own powers; but I
am encouraged by this fact in my past history, that I have
been supposed to do what I have done, better than, when
I undertook it, I supposed myself capable of. This gave
me confidence, perhaps unwarrantable, in my own decision. The event must decide.
" In this, I know I am considered, by many persons,
unwise. There are those who speak of the importance
of position and official influence, and the folly of abandoning it. My view of the matter is this: if a man is equal to
a place such as this, the place confers on him no honor or
power. If he is unequal to it, he may as well leave it to
others. Besides, I do not think so highly of official station,
and the fuss there is about it, as many men. It is in many
respects a trammel, and a man's power is very much in
the ratio of his freedom. With such views I have acted,
and I more and more believe I acted wisely; and I think
most men, who are competent to judge, agree with me.
"Still there is a remote possibility that my plans may
be counteracted. Should men here wish to do something
noble and of great use to the state, and should the carrying it out depend upon me, I may feel obliged, against my
will, to remain for a time. This is the only contingency
which I see which can alter my views."
VOL. I.         6




82         LIFE OF FRANCIS WAYLAND.
The expression of the wish of the corporation that he
should remain at the head of the university prepared the
way for a full communication of his views; and on March
28, 1850, he presented his " Report to the Corporation of
Brown University," a pamphlet of which it is not, probably, too much to say, that its eminent ability was recognized
by those who approved and by those who opposed its conclusions, and that its appearance constituted an era in the
history of collegiate education in America.
Without aiming at an exact analysis of this pamphlet,
we shall seek to present concisely his later views of education, availing ourselves, for this purpose, of the Report,
of his Address at Union College (1854) on " The Education demanded by the People of the United States," and
of his Lecture before the American Institute of Instruction'(854), and of other published works, as well as of the
manuscript reminiscences from which already the most
interesting portions of this memoir have been derived.
While, for the sake of brevity, we shall not throughout
employ his exact language, every sentiment will be such
as he has expressed.
We find the number of students in Brown University
steadily diminishing. It is not urged by any one that this
decrease results from a want of ability on the part of the
officers, or from any inferiority in the instruction imparted, to that afforded in other colleges. It is the unsolicited testimony of the officers of the professional schools,
that our graduates hold at least an equal rank with the
alumni of other institutions. The diminishing number
of our students, as compared with the attendance at other
colleges, is due to the fact that we have no means of
reducing the cost of tuition, and giving education away.
If funds were provided by which education might be
rendered nearly or quite gratuitous, and pecuniary assistance afforded to the pupils, young men might be attracted
from other colleges or allured from the active into the




NEED OF A RE-EXAMINATION OF THE SYSTEM. 83
learned professions, and thus the number of students be
increased. But whether the real interests of education
would be thereby promoted is scarcely a question.
" And it may be doubted whether this would be more
than a temporary expedient. The reduction of tuition
might avail so long as our terms were lower than those
of other colleges; but so soon as theirs were reduced to
the same level, we must provide the means for still further
reduction. It seems undesirable that the colleges of our
country should, by any contingency, be enlisted in a competition of this nature." - Report.
But we find that in all the colleges of New England the
number of students is decreasing relatively to the population, and that each year the colleges are compelled anew to
appeal to the public for the support which they confessedly
cannot derive from the pupils whom they are able to attract; and this, too, amid a population constantly increasing in numbers, and increasing yet more rapidly in wealth
and intelligence, and universally thirsting for education.
These amazing facts seem susceptible of but one interpretation - that the colleges are not meeting the educational
wants of the community. The facts justify, nay require, a
reexamination of our collegiate system.
" It would seem that our whole system of instruction
needs an honest, thorough, and candid revision. It has
been for centuries the child of authority and precedent.
If those before us made it what it is, by applying to it the
resources of earnest and fearless thought, I can see no reason why we, by pursuing the same course, might not improve it. God intended us for progress, and we counteract
his design when we deify antiquity, and bow down and
worship an opinion, not because it is either wise or true,
but simply because it is ancient."-Address.
The earliest colleges of America were modelled as exactly as possible after Oxford and Cambridge. Designed,
like those ancient universities, primarily for the education of the clergy, they established a four-years course of
study, filled up almost entirely with Latin, Greek, and




84         LIFE OF FRANCIS WAYLAND.
mathematics. As new colleges arose in America, they
copied, with undeviating fidelity, the exact organization
of their seniors. " There seems a fatal tendency, in the
formation of systems of education, blindly to follow precedents, without examining the laws on which they are
founded, or the results which they have attained." We
have all " copied the universal model, without considering
how entirely unsuited to our condition must be institutions
founded for the education of the medimval clergy, and
modified by the pressure of an all-powerful aristocracy."
Thus the college of the later half of the nineteenth century
aims to imitate the college of the early half of the thirteenth; and the American college, whether founded amid
the learned leisure of the oldest form of New England
society, or among the farmers of Illinois, or the miners of
California, offers to all but one unvarying type of education.* No regard is had to the infinite variety existing in
human minds, nor to the progress of man during the centuries, nor to the demands growing out of the changing
aspects of human society.
It is true that some changes have been grafted upon the
original model. vVhile a predominance is still given to
the classics and mathematics, yet a great number of new
branches have been introduced into the system, until the
four-years course now includes twenty or more studies.
Attempting to pursue all these in the limited time spared
from the classics and mathematics, the student finds himself unable to do more than feebly grasp the rudiments
of each; he makes himself master of nothing; he is not
" taught in college anything with the thoroughness which
will enable him to go safely and directly to distinction, in
the department he has there entered, without returning to
* And it may be added, that where our American missionaries
propose a college for the youth just rescued from barbarism and
heathendom, they seem to aim at the precise reproduction of the
old-fashioned New England college.




THE CLASSICS.                 85
lay anew the foundations of his success."* However
strongly marked are the indications that God has designed
him for excellence in some one branch of knowledge, yet
he is compelled by the requirements of the college course
to spend so much time upon studies which are repugnant
and comparatively useless to him, that he gains but a
meagre knowledge of his chosen department, and purchases superficiality in the studies which he loves, at the
expense of a toilsome but almost complete ignorance of
those which he dislikes.
The effect on the instructor is scarcely less disastrous.
"He has no motive to increase his knowledge. He
already knows more than he has any opportunity to communicate. There is no stimulus to call forth exertion.
There is no opportunity for progress."
" It has already been remarked that the first and most
prominent place is held by mathematics and the classics.
Of the former of these it need, perhaps, only be said, that
we do not so teach them as to make mathematicians.  I
suppose that the acquisition of an abstract truth in mathematics is almost valueless, unless it is carried out into its
applications, and the student, by such applications, is
enabled to use it for himself. If this is done, there is a
probability that the principle will be remembered. If it is
not done, it will be speedily altogether forgotten." — S.
As to the classics, " I observed that nearly half of the
time occupied in the college course, as well as two or
three years of preparatory study, was spent on the Latin
and Greek languages. I observed that this knowledge
was very soon forgotten, and that every year we graduated young men who could not construe their diploma, and
that in a few years afterwards not one in twenty could
read a sentence of Tacitus or a line of Homer. The
sentiments of these authors could have no effect on the
mind, for the sentiment evidently was not appreciated.t
* George Ticknor, Esq., as quoted in the Report.
t The writer was present when a lady said to President Wayland, with an appearance of considerable solicitude, " Dr. Wayland, I should think that the morals of our young men would be
very much injured by reading the classic authors, in which drunk



86          LIFE OF FRANCIS WAYLAND.
This was obvious from the bald and unintelligible translations which disfigured our examinations. I observed also
that those who were the best linguists among us were
by no means deeply imbued with the sentiments of the
classic writers. This kind of learning did not seem to
have imparted richness to their minds. They very rarely
quoted their most admired authors, or uttered sentiments
which indicated that by reading the classics they had imbibed the spirit of the objects of their idolatry. With no
other language than English, Burns had approximated
more nearly to Horace than men who had spent years in
the study of the Roman bard.
" Again, when the present course of education was
established, all the knowledge which the human mind
had acquired was contained in these languages.   The
nations of modern Europe had, at best, but a language
without a literature. But how great the change produced
by the last four centuries, or even by the century which
dates back from the present year! All the most important
knowledge or thought of our race is found outside the
classic languages. The world has awaked as from a long
sleep, and invention and discovery from every part of the
globe press upon us with a rapidity that amazes and confounds us. Yet not a word of all this is to be found in
the classical languages. Surely such a change in the
knowledge of our race would indicate the necessity of a
change in our plans of education.
" If it be said that the study of grammar and of conenness and every form of vice are celebrated and made attractive."
He replied, "Madam, it might, at first sight, appear so; but, in fact,
the young men understand so little of the classics, and enter so
little into their spirit, that I do not really think that such studies
do them much harm."
It will, of course, be understood that Dr. Wayland had no disposition to ignore the benefits that may be derived from a wise and
generous pursuit of the classics. What he designed to urge was,
first, that the place assigned to these studies in the system of modern education, and the amount of time allotted them, should be
determined by a view of their educational value as compared with
other branches of learning; and further, that they should be so
pursued as to secure, in the highest attainable degree, all the advantages which they are adapted to confer.




THE CLASSICS.                87
struction is a valuable discipline for the student, it may
be replied, this is true, but it is by no means the only one.
And if the construction of language be the only valuable
form of youthful discipline, why should we not also study
Sanscrit and Arabic, and most of all, the old Gothic
languages, which are sufficiently difficult and have the
additional advantage of being the fountain from which
flowed the noble English tongue?
" But supposing that this form of study has advantages for confining the attention, strengthening the memory, and (if properly pursued) for sharpening the powers
of discrimination, are there not other studies which seem
capable of conferring equal advantages? The works of
God, in nature, animal and vegetable, in history, in geology, are all formed upon a plan, and are the mere realization of the ideas of God. Their classifications, their
relations to each other, and their relations to time, are indications of wisdom with which no classic can compare.
Why should we suppose that the thoughts of man are
more appropriate food for the human. mind than that
which we may know of the thoughts of God. In morals
the mind enlarges by conceptions of God- his perfection,
his love, mercy, kindness, and truth, and by training our
minds into harmony with his character. Why should it
not be so with the human intellect? Why should we not
study the laws of God in creation, the relations of these
laws to each other, and the magnificent generalizations
which they suggest, that so we may learn the modes of
operations of the divine Being; that so we may (I speak
it with reverence) train ourselves to harmony with the
divine mind?
"I submit whether the study of the ideas of God is
not likely to elevate and expand the mind as much as
the study of the ideas of Virgil, Horace, or Homer. I
would add, of Plato; but-not one in a hundred, perhaps in
five hundred, of our students, ever enters into the ideas of
Plato."- MS.
" The knowledge of facts leads at once, by the principles of the human mind, to generalization. Hence the
mind at a more advanced stage would desire to understand the classifications of physical science. The more
simple principles of animal and vegetable physiology
might be comprehended at a much earlier age than is




88         LIFE OF FRANCIS WAYLAND.
generally supposed. The structure of plants might be so
far unfolded by living specimens, that every walk in the
fields would be to a child a miniature voyage of discovery.
The classifications of animals and insects, their habits and
modes of life, would form another most interesting line
of investigation. I apprehend that this kind of education
would be an admirable preparation for more abstract
study.... And besides this, we should thus spread before the youthful mind the volume of the works of God,
and render the world we live in a source of ever-renewed wonder and delight. I know of no part of my
early education that I would not thankfully exchange for
the ability which, under good instruction, I might possibly have acquired, of understanding and interpreting the
ideas of God in creation, and of thus being brought into
daily and intimate relation with my Father, who is in
heaven." - Lecture before American Institute.
" The power of forming conceptions which shall lead
to discovery in science, or to the practicable in action, is
clearly of vast importance. Can this power be cultivated?
On this question there can be no doubt. It steadily increases with the progress of the human mind. We naturally inquire whether the cultivation of this element of
intellectual character has been regarded with sufficient
attention by those who form our courses of higher education. A large part of the studies which we pursue add
very little to our power of forming conceptions of any
kind whatever. A larger infusion of the study of physical
science, not merely as a collection of facts, but as a system
of laws, with their relations and dependences, would be
of great value in this respect. We thus study the ideas
and conceptions of the Creator. We become acquainted
with his manner of accomplishing his purposes, and learn
in some measure the style of the Author of all things.
Surely this habit of mind must be of unspeakable value
to a philosopher in the discovery of truth, or to a man of
affairs in devising his plans, since these can only succeed
as they are in harmony with the designs of infinite wisdom
and benevolence." - Intellectual Philosophy.
It appears, then, that the existing system of collegiate
education is open to serious objections. It gives to classical studies an amount of time utterly disproportionate




PLAN PROPOSED.                89
to their real value; it has no adaptation to the diversities
of mind and genius, to the age, to the country, or to the
demands of the people to whom it is offered; it compels
the student to study much that he does not want, and does
not allow him to go beyond the rudiments of the pursuit
on which his livelihood and his usefulness are to depend;
and it tends to produce a superficial habit of mind in those
who yield themselves to its influence. It is adapted mainly
to candidates for the learned professions, especially for the
ministry. It excludes the great body of our population -
the productive classes -from its advantages; for if they
come to our colleges, they do not find the knowledge that
they want, or they find it held at so high a price in time
as to be beyond their means. But most of all does it rob
those who repair to the colleges, and who, when youth is
gone, and manhood, with its demands, is upon them, find
that though they have paid the price, in time, they have
received only an education not thorough in itself, and not
suited to their needs.
To remedy these defects, the Report proposes to abolish
the four-years term of study, and to lay aside the effort
to teach within the period of four years a round of studies
requiring a much longer time; to teach thoroughly every
study that is taught, and to afford the student the opportunity to prepare and perfect himself in the branches of
knowledge which he pursues; to throw open the college
to all who desire knowledge, and to allow each person to
study what he wants, without compelling him, as a condition, to study what he does not want; and to establish
such new departments as may be demanded by the present
state of human knowledge, and by the wants of the productive classes.
It was further proposed, not as a necessary part of the
reorganization, but as promotive of a high education, that
the emolument of the instructor should be made in some
degree dependent on his success in imparting knowledge,




90         LIFE OF FRANCIS WAYLAND.
and should be, in part at least, graduated by the number
of his pupils; * and further, that the academic degrees
should not be given in course, but should represent a
definite amount of attainment, rather than the mere lapse
of time since the candidate entered college, or since he
graduated.
The statutes of the university enacted in 1850, embodying the practical applications of the principles of the
Report, state, " In order to become a candidate for
the degree of A. B., the student, having been regularly
examined for entrance, must have been proficient in nine
courses of one year each.... It is the design of the corporation to require for the degrees of Bachelor of Arts
and of Philosophy an amount of study which may be
accomplished in three years, but which may, if he pleases,
occupy the student profitably for four years; and to require for the degree of Master of Arts an amount of study
which may be accomplished in four years, but which, if
generously pursued, may occupy the student with advantage a considerably longer time. And the Faculty have
the power to direct in all cases the discontinuance of a
third study, or the addition of a third to two already pursued, if such diminution or addition of labor will, in their
opinion, be for the advantage of the student."
The object of these provisions is obvious. The degree
was conditioned upon the amount of attainment rather
than upon the time consumed in securing the attainment.
Many pupils, perhaps the majority, would be unable to
pursue with proper thoroughness three studies at a time.
For example, how many young men could carry on a course
* It is, perhaps, worthy of note, that President Wayland urged
this feature of the plan from a conviction of its importance, although he of course knew, as the event proved, that as his own
department of ethics and metaphysics was remote from the line
of popular studies, he would be the first to suffer pecuniarily from
the new provision. But his watchword was, " I go for the human
race."




OBJECTIONS ANSWERED.              91
of history, metaphysics, and Greek tragedy, and perform
the reading and independent investigation required by
these studies? The Faculty, using the power wisely put
in their hands, would restrict the pupil to two studies, and
his faithful pursuit of these would insure more mental maturity than the superficial study, without original thought,
of three branches. Thus it would seem that the provision
elevates instead of lowering the standard of education.
The same remark applies with yet greater force to the
requirement for the degree of A. M. It need scarcely be
said that the carrying out of these provisions would require a large amount of conscientious fidelity on the part
of the Faculty of instruction.
In favor of the change of organization above proposed,
the Report urges three arguments. First, it is just. All
classes of the community are alike entitled to the benefits
of high education. Second, it is expedient. The number
of students now in attendance will not be reduced; the
standard of education will not be lowered; large numbers
of the classes now excluded from the college will seek its
benefits, and the blessings of high education will be universal throughout the community. Third, it is necessary.
The present system cannot maintain its place. If unable
to find in the college the education they need, the productive classes, the mechanic and the manufacturer, will establish institutions for themselves, to which the body of the
young will be attracted, and the colleges will " become
very good foundations for the support of instructors, but
few will be found to avail themselves of their instruction."
If it is objected to the proposed plan of organization,
that it would diminish the attention paid to the classics," The reply is easy: If, by placing Latin and Greek upon
their own merits, they are unable to retain their present
place in the education of civilized and Christianized man,
then let them give place to something better.... But is
there not rather reason to hope that by rendering this




92         LIFE OF FRANCIS WAYLAND.
study less compulsory, and allowing those who have a
taste for it to devote themselves more thoroughly to classical reading, we shall raise it from its present depression,
and derive from it all the benefit which it is able to confer?"
If it is objected that such a change is opposed to the
wisdom of all our ancestors, it may be replied, —
" This is a question which cannot be settled by authority.
We are just as capable of deciding it as the men who have
gone before us. They were once like ourselves, men of
the present, and their wisdom certainly has not received
any addition from the slumber of centuries. God gives to
every age the faculty for perceiving its own wants, and
discovering the best means of supplying them, and it is,
therefore, desirable that every age should decide such
questions for itself. We cannot certainly decide them by
authority."-Address.
As the plan proposed would involve the establishment
of several new professorships, and the extensive modification of the college buildings, it was deemed needful for
the inauguration of the experiment, that the sum of one
hundred and twenty-five thousand dollars should be added
to the funds of the institution.
Such was the spirit of the Report presented to the corporation. The corporation ordered it to be printed, with
a view to its being finally acted upon at their next meeting.
During this interval, the president, wishing to gain all
possible aid from the light of experience, travelled with
his friend Mr. Zachariah Allen, of Providence, to Charlottesville, Va,. for the purpose of observing the condition
of the University of Virginia, in which a system had
been adopted somewhat similar to that proposed in the
Report. The result of his observation, so far as it related to
the practicability and efficacy of the system, was highly
favorable. He was particularly impressed with the earnestness and enthusiasm of the officers of instruction. It
would be wrong to affirm that the impression made by the




RECEPTION OF THE REPORT.             93
young men assembled at the university, and by the general
aspect of society in Virginia, was in a high degree pleasing. A single circumstance affected him deeply. One
evening a number of students came to the house of one of
the Faculty, by whom Dr. Wayland was entertained, and
desired to see the president of Brown University, and to
hear a short speech from him. He accordingly addressed
to them a few words, as they stood on the lawn before the
house. They listened respectfully, and with a gratified
curiosity, yet with a manner in which a close observer
might see an air of hostility and suspicion towards the
speaker. After they had retired, his host said to him,
"Not long since, one of the professors, who was my dearest
friend, had incurred the ill will of some of the students;
and upon the spot where those young men stood this evening, I saw him lie in the agonies of death, murdered by
the hands of his pupils."
The corporation met May 7, and adopted the Report
and its recommendations, with the condition that the
amount named above should be subscribed by or before
the 5th of September, I850. It is probable that there was
not in the corporation a majority who fully approved of
the plan; yet they were unwilling to take the responsibility of opposing a measure which, in the judgment of the
president, promised the only means of saving the college
from decline, and of opening to it a field of enlarged usefulness.
The author of the Report had no occasion to offer the
complaint uttered by Dr. Johnson after the publication of
one of his pamplets-' Sir, it has not met with opposition
enough." Perhaps no pamphlet upon education ever published in America was more severely criticised. In New
England, the North American and the New Englander
reviewed it adversely; the North American conducting
the criticism with an absence of personalities, and in the
tone and manner in which educated gentlemen of liberal




94         LIFE OF FRANCIS WAYLAND.
views are accustomed to discuss questions of high public
concern. The tone of the Reviews generally was unfavorable. From a great many sources came elaborate defences
of the old system, and particularly of the classical course
of study.
The Bibliotheca Sacra for I85I contains an article on
College Education, by one of the most eminent and truly
scholarly divines of America (Professor B. B. Edwards),
which is almost entirely devoted to a defence of the classics,
and which, though not mentioning the Report, has obvious
reference to it.
The newspapers, truer exponents of popular thought
and feeling, were almost unanimous in welcoming the
movement, and in looking hopefully for its success.* And
the people, the mechanics, for themselves and for their
sons, hailed the approach of a brighter day. On the railroads, by the wayside, at the work-bench and the forge,
men talked of the enlargement of education, and saw in
him who had suggested the change a benefactor of humanity.
The author of the Report did not deem it necessary to
reply to the animadversions of critics; and we shall not
undertake to do imperfectly what he might have done
conclusively had he thought it needful.
To Rev. Dr. Bartol: -
"I have no doubt that the doctrines set forth in the
Report will meet with opposition. It is somewhat disagreeable to be held up personally before the public, but I
suppose it is necessary to success. The other view cannot
be taken without unfolding and really laying bare the
ground on which it rests. When this is done, I think that
its condemnation at the bar of public opinion is certain.
A philosopher who believes the middle ages to be the
glory of Christianity, must be opposed to my notions, as
most surely I am to his. The real opposition, I almost
fear, proceeds from a desire of maintaining the exclusive* It would be scarcely pardonable to omit mention of the valuable aid rendered by the Providence Journal.




THE RESULTS.                 95
ness and rank of what are called the learned professions,
and a corresponding indisposition to render science and
liberal culture universal. All I can say is, that I believe
myself to be working for man in all his relations - for
man universal, as created by God, entitled to the right of
equal and liberal culture. I think that men will so understand it...."
He felt, probably, that it was a matter not to be determined by theory nor by argument, but by experiment,
fairly tried. The hearty subscription of a sum considerably beyond the required one hundred and twenty-five
thousand dollars, almost entirely by the citizens of Providence, insured the inauguration of the experiment; and
accordingly, in September, I85o, the college was opened
substantially upon the principles of the Report. Of the
system which was then adopted, the author, at a later
day, writes,"' It did not go so far as I would have chosen, and did
not, with sufficient freedom, carry out the principles on
which it was founded.  It was partly a compromise
between the old ideas and the new, and was, perhaps,
the best arrangement that could be adopted." — MS.
But, at any rate, the " new system," as it was popularly called, was a great advance upon the ancient plan
of collegiate education. It continued in operation during
the remaining five years of his presidency; and with what
result? Did it extend to an enlarged number the blessings of high education? Did it maintain, and even elevate,
the standard of intellectual attainment? Under its auspices,
was the general character, social and moral, of the college preserved?
The number of students enrolled on the catalogue of
I848-49, is.........              152
I849-50,......... 150




96         LIFE OF FRANCIS WAYLAND.
Upon the adoption of the new organization, the number
was, in
1850-5I, first term,......' 74
"     second term,.....     95
1851-52,..........                  225
I852-53.......*           *   243
1853-54,.......... 283
I854-55,........ 252
The little.State of Rhode Island furnished ninety students -a number larger than proceeded from any other
state, and amounting to two thirds the entire number
that had been enrolled on the catalogue under the old
organization.
But it had been darkly predicted that with the liberty
of choice given, the severer studies would be neglected,
and ease of attainment alone would influence the student
in his selections. It appeared that, instead of thirty-nine
who had studied geometry in 1848-9, the class, in 185I-2,
numbered sixty-three, and in the following year seventy,
and in the next year seventy-four. The class in trigonometry, which had numbered forty-two, rose to sixty-five.
"But the classics, the type and summit of liberal and
humanizing influences, would be utterly neglected: not
a student would pursue these, unless forced into them
by a kind, but rigid authority." For a year or two there
was a falling away, but the catalogue soon showed that
one hundred and seven were studying Latin; * and the
number of candidates for the degrees of A. B. and A. M.,
for which classical study was required, was one hundred
* And of this number, it will be remembered, every one was
pursuing the study because he deliberately chose it, and the instructor was not compelled to keep back the really forward and
studious, that he might bring into something like an alignment
those who, forced into the study, asserted their manhood by a
faithful and conscientious indolence. He had only to guide the
hearty enthusiasm of those who wanted to learn.




THE RESULTS.                 g7
and sixty-one, while the candidates for a degree in'848-9
had been but one hundred and forty-five. The class in
rhetoric, which had numbered forty-two, rose to sixtyfour. The class in chemistry from thirty-five rose to
eighty-two.
From I851 to I858, inclusive, two hundred and fortyone graduated with the degree of A. B. or A. M. This
afforded an average of thirty and a fraction annually, not
counting, of course, those graduated with the degree of
Bachelor of Philosophy. The number of graduates with the
degree of A. B., from 1830 to I850 inclusive, was five hun-.
dred and seventy, an average of twenty-seven and a fraction annually. Thus it would appear, that facts justified
the language of the Report, " There is no reason why this
class of pupils [those preparing for the learned professions]
should be diminished."
As to general demeanor under the new organization, we
may quote briefly from the annual report of the executive
board to the corporation, for I85I:"During the year ending September, I850 [the last
year of the old system], the absences averaged thirty-three
to each student; during the year I850-51 [the first under
the new system], seventeen to each student. And it is to
be remarked, that, owing to the absences being reported
daily to the president, a much greater degree of accuracy
is attained than under the previous system.
" During the first term of the present year (I850-51),
the total number of demerits incurred was two thousand and twenty-five; during the second term, with an
increase of students, the number of demerits was one
thousand and twenty-five. During the first term, eightynine incurred no demerit, during the second term, one
hundred and twenty incurred none."
The last paragraph is quoted not as affording any
ground of comparison between the old system and the
new, but as exhibiting the improvement made by the new
system upon itself.
VOL. II.        7




98         LIFE OF FRANCIS WAYLAND.
During the first term of the following year, owing to
temporary and incidental causes, the standard of demeanor was low, and much disorder prevailed. But during
the second term, the executive board reported that the college was in as good a state of discipline as it had been at
any previous period.
At the close of the year ending September, 1853, the
board report to the corporation, -
" The conduct of the students has been in general commendable. Since the middle of the first term, no case
has occurred requiring public censure."
The board also state, -
" From the account of the register, it will be seen that
the collections have never been made so satisfactorily as
within the last two years, and that the loss by bad debts
for this period will be very small if there be any. The
finances of the university are in a prosperous condition.
Should the number of students continue to increase, or
should the number of entrances maintain its present rate,
the corporation will have the means of making important additions to the number of courses taught in the university. It is by thus using our prosperity as the means
for attaining still greater prosperity, that we shall be able
to accomplish the purposes which should ever be had in
view by one of the oldest universities in our country."
For the year ending with September, 1854, the executive board report," The whole number of students in attendance during
the past year has been two hundred and ninety-six. The
attendance and conduct of the students have been, on the
whole, satisfactory. During the first term, the number
of absences and of demerits was such as evidently to require special attention. Several young men were advised
to return to their friends, and two were dismissed for
cause. The second term manifested a decided improvement, and the conduct and attendance became perfectly
satisfactory."
The report concludes as follows:



THE RESULTS.                  99
" The present condition of the university is full of hope.
The principles which we have adopted seem to receive
the approbation of the community. Our income is sufficient to meet our expenses, and to leave a small surplus.
When our lands become available, considerable additions
may be made to our means. An opportunity will then be
afforded of enlarging our courses of instruction, and carrying out more perfectly the principles which we have
made the basis of our present system." *
To President Manly, of the University of Alabama:"August 9, I85I.
".... The year before the experiment we entered fortyseven. The past year we entered ninety.... Every
prophecy of evil has failed; and the college never before
stood in the public estimation as it does at present. It
can be carried through; if it fails, we are the persons in
fault.
" We make no difference in our young men. All study
alike in the same classes, and all could room in the college, if there were accommodations. We prefer to break
up the distinction among classes and courses, and to
consider every young man who comes to study, and who
conducts himself correctly, as being as good as any other
young man. Our young men studying for A. B., B. P.,
and select courses, are in every respect as deserving and
as good scholars as any we have. There is every encouragement, so far as I can see, for trying the experiment."
To the same: -
"March 15, 1852.
" I think our prospect good. New cases are coming
daily to my knowledge, where we shall be able to do
good to men, who, otherwise, would have stopped at an
academy."
It has already been seen that the number enrolled upon
the catalogue was nearly doubled under the new system.
But it was by no means designed to limit the advantages
* The Report of the Executive Board for 1855 we have been unable to find among the documents on file in the university.




100        LIFE OF FRANCIS WAYLAND.
of high education to those who had leisure to enter upon
regular courses of study. Desiring to make the university
a blessing, not alone to the candidates for a profession, and
to the children of affluence and leisure; feeling that it had
not yet discharged in full its mission in behalf of the creators of wealth, - the productive classes, - the president
and those associated with him devised other and wider
plans of usefulness. In 1852 a course of lectures was given
by Mr. W. W. Pearce (instructor in Analytical Chemistry)
upon the Principles and Processes employed in Calico
Printing."
In 1853 Professor Chace (to whose able cooperation, it
is but justice to say, the successful working of the new
organization was largely due), having been appointed to
the chair of Chemistry applied to the Arts, determined, in
accordance with the original design of the department,
to render it as available as possible to the mechanics,
manufacturers, and artisans of Providence. The number
of persons, and the amount of capital, employed in the
manufacture of jewelry in the city, naturally suggested
the class to be first addressed. Having, by patient and
widely-extended observation and experiment, made himself acquainted with the subjects to be discussed, he announced a course of eight lectures upon" The Chemistry
of the Precious Metals," addressed to the jewellers and
other workers in those metals. The course embraced the
following subjects: -
The relation of the metals to oxygen; the relation of
the metals to the more important acids; the composition
and properties of the acids and salts chiefly employed in
acting upon metals; the formation, constitution, and
properties of metallic alloys; the composition and action of solders and fluxes; the tempering of metals; the
refining, parting, and coloring of metals; electro-silvering and electro-gilding.
An audience of about three hundred and thirty-five




THE RESULTS.                 10I
assembled, filling Rhode Island Hall.*  The lecturer
explained to them the laws and principles governing the
processes of their art, pointed out numberless ways of
avoiding failure, waste, and loss, and showed the steps
necessary to conduct each operation to a successful result.
They listened with profit, and, it seems not too much to
say, with delight. One said, " I see why it is that I have
so often failed. I have been doing, or trying to do, these
things all my life without ever knowing why." Another
said, " if I had known these things years ago, it would
have saved me thousands of dollars." At the conclusion
of the course, the jewellers presented to Professor Chace
a beautiful and significant token of gratitude for the benefit they had received from his instructions - a large silver pitcher, of elegant workmanship, made by the hands
of those who presented it. Upon its sides were engraved
scenes taken from the workshop and the lecture-room.
The testimonial, designed to commemorate the alliance
now inaugurated between science and industry, was itself
an event, and afforded an illustration of the true mission
of knowledge, and of one of the functions of a university.
These courses of lectures were intended as but the commencement of a series of similar movements, to diffuse
among the laboring and productive classes the knowledge
appropriate to their several callings.  The new system
included, among its features, courses of lectures on all the
prominent applications of chemistry to the arts of lifeon the working of the different metals, on the principles
of combustion, the laws of heat, the most approved methods of warming and ventilating buildings, on the prin* Affording almost an exact realization of the anticipation expressed in the admirable address of ProfessorJ. W. Draper (1853):
"I heartily join in the sentiments recently expressed by an eminent clergyman, and trust that the time is not distant when we
shall see the New York mechanic passing up the steps of the
university, and depositing the tools he has been using behind the
lecture-room door."




102        LIFE OF FRANCIS WAYLAND.
ciples and methods of dyeing and bleaching. It included
also within its scope similar lectures on the applications
of science to the mechanic arts, on the construction of
machinery, the economy of power, the strength of materials, and on mining and engineering. It further proposed
the establishment of an amply-furnished laboratory, open to
mechanics of every class, who could there perform experiments and make analyses. Thus, with every year,
the college was gaining in popular favor, and was conferring its blessings on every class. While no less useful
than formerly to the candidates for the learned professions,
it was also giving to the people of Rhode Island, and to
their sons, an education which should fit them for whatever calling they might choose to pursue; which should
lighten their toil, lessen their hours of labor, and render
more safe their often perilous processes; which should
make their daily life no longer a drudgery, but elevated,
heroic, and promotive of their own and of the general
wealth and happiness.
In I854 Dr. Wayland delivered an address at Union
College, upon "The Education demanded by the People
of the United States." In no one of his many utterances
did his powers do themselves ampler justice. His mind
had worked itself clear on the subject of education, and
the experience of the past four years had fully justified his
convictions. In this address, while taking the same general
direction as that followed in the report, he speaks with
greater confidence and with a higher inspiration. Without
attempting an analysis, we quote a few paragraphs.
On the assertion that useful, practical knowledge is destitute of disciplinary power: —
" Is it, then, to be supposed that God has made for our
brief probation two kinds of knowledge: one necessary
for the attainment of our means of happiness, but incapable of nourishing and strengthening the soul, and the other
tending to self-culture, but leading to no single practical
advantage? Shall we believe that the God and Father




ADDRESS AT UNION COLLEGE.           103
of all has made the many to labor by blind rules for the
good of the few, without the possibility of spiritual elevation; and the few to learn nothing that shall promote the
happiness of the whole, living on the labors of others,
selfishly building themselves up in intellectual superiority?... We might surely suppose that that, which God
had made most necessary to our existence, would be, in the
highest degree, self-disciplinary.... We cultivate our
powers of every kind by exercise, and that study will most
effectually aid us in the work of self-development, which
requires the original exercise of the greatest number of
them.
" There are two methods by which we can determine
the truth in this matter. First, we may examine any particular study, and observe the faculties of mind which it
does and which it does not call into action.... Or we
may ask, What are the results actually produced by devotion to those studies which are allowed to be merely disciplinary? We inquire, Are mathematicians better reasoners than other men in matters not mathematical? Are
classical students more likely to become poets or artists
than other men? or does their style, by this mode of discipline, approach more nearly to the classical models of their
own, or of any other language?
" It is by such considerations as these that this question
is to be answered. We have long since abjured all belief
in magical influences. If we cannot discover any law of
nature by which a cause produces its effect, and are unable to perceive that the effect is produced, we begin to
doubt whether any causation exists in the matter."
Mental culture designed to be universal: -
" Skill in invention, united to the miraculous power of
steam, is removing from human sinews the most laborious
parts of every operation.... God is thus lifting off from us
that oppressive severity of toil which paralyzes intellect
and benumbs the power of emotion. The mind is thus
rendered physically capable of thought and reflection...
VWe see here a tendency to realize the beneficent designs
of the Creator. It is evident that God intended all men
to think, and to enjoy all the advantages of intellectual
culture, for he has given to all men all the powers adapted
to thought and culture. It is equally evident that he in



104        LIFE OF FRANCIS WAYLAND.
tended all men to labor, for labor is essential to physical
health and enjoyment. And, moreover, men think the
better for working, and they work the better for thinking.
He, however, never intended that labor should crush the
power of thought. His design concerning us will not be
accomplished until every man shall be able to secure a
competence by an amount of labor which shall leave his
spiritual nature free and unembarrassed, nay, the better
prepared for its work, on account of the physical labor in
which it has been engaged."
We may suppose the following words to have had their
origin in the successful endeavor, lately mentioned, to carry the blessings of science into the workshop:" The practice of every art depends for success on a
knowledge of some social or physical law. To such a
community as ours, knowledge is, then, a matter of imperative necessity. Without it, unless by accident, man must
labor in vain, and consume his capital without remuneration. But if it be said that, after all, the men who avail
themselves of the laws of nature in their daily pursuits, do
not resort to our colleges, the reply is easy: If they resorted thither, would they find what they want? Our
teaching of nature's laws is designed not for men who expect to use their knowledge, but for those who expect immediately to forget it. Let, however, instruction be given,
adapted to the wants of the community, on any scientific
subject, and the instructor, wherever he can find men, will
rarely want for hearers."
The discussion of the main subject of the address closes
as follows: -
" Is it not imperative on us to set an example for ourselves? In a free country like our own, unembarrassed
by precedents, and not yet entangled by the vested rights
of by-gone ages, ought we not to originate a system of
education which shall raise to high intellectual culture the
whole mass of our people? When our systems of education shall look with as kindly an eye on the mechanic as
the lawyer, on the manufacturer and merchant as the minister; when every artisan, performing his process with a
knowledge of the laws by which it is governed, shall be
transformed from an unthinking laborer into a practical




TESTIMONY OF SUBSEQUENT EXPERIENCE.       I05
philosopher; and when the benign principles of Christianity shall imbue the whole mass of our people with the
spirit of universal love, -then, and not till then, shall we
illustrate to the nations the blessings of republican and
Christian institutions."
In I856, at the dedication of the Norwich Free Academy, he said, -
" I regard with special interest the announcement that
young men are here to be fitted for the practical employments of life.... I look upon the practical arts as a great
triumph of human intellect. Our admiration for this sort
of talent is legitimate. We do well to revere the genius of
Milton, and Dante, and Goethe. But there is talent in a
cotton mill as well as in an epic. And I have often been
deeply impressed, as I have stood in the midst of its clattering machinery, with the thought, How great an expenditure of mind has been required to produce these
spindles, and looms, and engines!
" Besides, we shall do well to remember that the agencies which have revolutionized society and advanced civilization have been inventions in the mechanical arts. I
rejoice, therefore, that the studies in this school are to be,
in part at least, of a practical cast. It will do a great and
noble work if it shall foster and develop practical genius
to be engaged upon practical things."
In I86I, after alluding to the principles which have
been dwelt upon above, and the results aimed at, he wrote
in his reminiscences,"The college commenced, accordingly, to act in conformity with these views, and, so far as I am able to
discover, justified their truth. Difficulties were indeed
experienced, but they arose not from any inaccuracy or
want of wisdom in the plan. So long as I was connected
with the college, it continued to be thus carried on, and
satisfied my expectations."
Again, in I864, at the centennial dinner of the university,
he said," It was upon such principles as I have thus briefly
stated that the new arrangements of this college were




Io6        LIFE OF FRANCIS WAYLAND.
commenced. Of their adaptation to the present state of
civilization, and especially to that of our own country, it
is, perhaps, premature to speak. Time will decide upon
their truth or their fallacy. It is worthy of observation,
however, that the changes in collegiate organization of
late, so far as I know, have all been in this direction. Nor
is this true of this country alone. The Universities of Oxford and Cambridge are adapting their courses of study in
such a manner as to meet the demands of the different
classes of the community, and are becoming accessible to
classes who were formerly not allowed to enter their sacred
enclosures....
" I hope that you, gentlemen, may yet see these views'familiar as household words' to the whole civilized
world, so that every seminary of higher education shall
scatter broadcast over the whole community, over every
rank and every class, over every profession and every occupation of life,'the benefits of knowledge and the blessings of religion.' Rhode Island gave to the world the first
practical example of a commonwealth founded on the
principles of' perfect liberty in religious concernments;'
and this principle is now making the circuit of the civilized world, and awaking the nations from the slumber of
ages. It will be a pleasing matter of reflection for us,
gentlemen, if we shall be permitted to see this little college
taking the lead in another glorious reformation, and being
the first to offer to our brethren, in every walk of life,
all the blessings of broad, generous, universal intellectual
cultivation."
Shall we, then, hesitate to say that the system of education pursued in the university from 1850 to 1855 was successful? And if so high a degree of success was attained
notwithstanding many disadvantages,-was attained when
to an organism not new was applied a new principle,
when the impulse went forth from one man almost alone,
without the cooperation, and with the opposition of many,
upon whom absoluteness of success greatly depended,
- shall we not say that the system has demonstrated its
practical value, and has shown that under favorable or
even under fair auspices, the result would have been as




PROVISION FOR SCIENTIFIC CULTURE.       107
benign as the humane aspirations of its originator could
desire?
Many facts show that he rightly estimated the demands
and the tendencies of humanity. The University of Virginia (already alluded to), continuing upon its enlarged
and liberal courses of instruction, became the leading institution in the south, containing in i86I not far from
seven hundred undergraduates. Very, many of our colleges have made provision for a generous scientific culture. The United States, by act of Congress, has granted
munificent endowments for the support in each state of' at least one college, where the leading object shall be,
without excluding other scientific and classical studies, and
including military tactics, to teach such branches of learning as are related to agriculture and the mechanic arts, in
such manner as the legislatures of the states may respectively prescribe, in order to promote the liberal and practical education of the industrial classes in the several
pursuits and professions in life." The Massachusetts Institute of Technology, endowed by the public and private
munificence of the immortal Commonwealth to whose name
it at once owes and imparts renown, has entered, without
any period of immaturity, upon a career of broad and
almost unlimited usefulness. It offers to the members of
every class the privilege of a high education, at once liberal
and productive, without exacting as a condition the study
of the ancient languages. In addition to its regular and
its special courses, it has established evening classes for
the free instruction of persons of both sexes above the age
of eighteen.* Among these evening classes were, last
winter, the elementary class in French, numbering one
hundred and sixty, and the class in grammar, rhetoric,
and composition, numbering one hundred and twenty,
besides smaller classes in mathematics, navigation, anat* These evening classes are established by a grant of money
from the Lowell bequest.




IO8        LIFE OF FRANCIS WAYLAND.
omy, and physiology. The whole number of applications
for tickets to these evening classes (exclusive of the
students in the regular course, who are not admitted),
was between five and six hundred. On Wednesday and
Friday afternoons forty-eight tables in the laboratory are
occupied by teachers in public and private schools, for
instruction in chemical manipulation,
In these steps towards a universal and a truly liberal
education, in the pamphlets of Professor Atkinson, Dr.
Bigelow, and President Barnard, in the address of Dr.
Hedge before the Alumni of Harvard University (i866),
and in numberless other utterances of the advancing age,
is to be found the true rejoinder to the adverse criticisms
upon the " Report.'
And the same tendencies, less marked, perhaps, but
unmistakable, are visible in other lands.
Such was the position of the university in the summer
of I855, in the twenty-ninth year of the presidency of Dr.
Wayland -the fifth of the new organization. He might,
with humble gratitude to the Author of every noble work,
review the changes since he entered on his office. He
found the college with less than ninety students. He had
seen its numbers rise to two hundred and ninety-six.
Eight hundred and thirteen had graduated under his
presidency. He found it with three professors; it now
had eight. It then had no library, nor apparatus worthy
of the name, no laboratory, nor cabinet, nor any means
of securing any of these. It now had an admirable apparatus for philosophy and chemistry, a good laboratory, a
valuable cabinet, a library of thirty thousand volumes, and
a fund of twenty-five thousand dollars, by which the library was increasing at the rate of one thousand volumes
annually. It then had two public buildings; it now had
four. It then had about thirty thousand dollars of funds;
it now had one hundred and fifty-six thousand dollars, in




THE UNIVERSITY IN I855.            IO9
addition to the library fund. It then conferred its benefits
on a few members of privileged classes and professions;
it now was irradiating every workshop with its benign
light, and was blessing mankind.
And its future seemed as bright as its recent history
had been progressive,




IO        LIFE OF FRANCIS WAYLAND.
CHAPTER IV.
LABORS GROWING OUT OF THE REORGANIZATION.RELIGIOUS EFFORTS. - MECHANICS' ASSOCIATION.AGRICULTURE IN RHODE ISLAND. - NATIONAL UNIVERSITY. -LIFE OF JUDSON. —APOSTOLIC MINISTRY.
-CORRESPONDENCE.
IN June, 1850, Dr. Wayland wrote to Deacon Lincoin,"You must be patient with me about letters. I am
pressed beyond measure in things which do not allow of
haste. I am in the most laborious part of the year for me
in college without any relief. I am working at my plan
of organization, attending to what I can of the subscription, and harassed by a multitude of anxious cares and
delicate arrangements."
And again, in July, -
"Last night, at about eleven o'clock, the committee
had its last meeting on the Report [embracing the laws
of the college]... Then comes the meeting of the corporation; then the preparation for commencing the course;
and then, if I live, a year of responsibility such as I have
not yet seen."
After speaking of the point thus far reached in the
subscription, -
"This is all that we know of. The time presses
heavily, and I wonder sometimes that I can sleep o'
nights; but it is all in better hands than mine."
Of the labors and cares of the years 1849-55, from the
hour when the first suggestion of a reorganization was




INCREASED LABORS.               III
made, to the close of his connection with the university,
it is impossible to convey any just idea. His ordinary
duties as president and as instructor must be discharged.
Then the plan for the reorganization must be created,
objections anticipated, and the report written.  Upon
the adoption of the report, there arose the work of the subscription, to which he gave time, and labor, and correspondence. Then came the draughting of new laws. Upon the
opening of the new year, each member of the college -
those formerly members as well as the recent entrances
-was personally examined by the president, that his
studies and courses might be assigned. The president
was the centre of everything. If any complaint was
made, if any difficulty needed to be obviated, recourse
was had to him. The executive board, between May,
i850, and July, I851, held thirty-five meetings, at each of
which he presided. Some of these were exceedingly
laborious and of great length, extending far into the night.
During the following year (185I-2) nineteen meetings
of the board were held. Besides these, there were the
meetings of the Faculty. And the public attention, which
had been attracted to the new system, led to a vast amount
of correspondence.
To his sister:"June 26, I85I.
"... The fact is, I have, for a year, written nothing but
business letters, so that I hardly know how to write anything else. I have inquiries of all kinds about college,
and have had an amount of official duty thrice as much, at
least, as ever before. I have lectured daily, and examined
weekly essays for my class. This has taken a large part
of my time, so that I do not know when I have made
a visit. I sometimes feel disheartened with the life I lead,
but it seems appointed to me, and the rule of our life
should be, that man must not live by bread alone, but by
every word that proceedeth out of the mouth of God;
that is, by whatever God sends us. For two years I have
not known what relaxation means. After Commence



112        LIFE OF FRANCIS WAYLAND.
ment I shall, probably, have a little more time. But all
depends on business which I cannot control."
And throughout, if any work seemed so unusually difficult that others shrank from it, it either fell to him, or he,
of his own accord, assumed it. It was apprehended that
the preparation of the catalogue for the first year would
involve extraordinary labor, as it must contain a great
amount of new and explanatory matter, and as the old
arrangement of classes was entirely abolished, and the
names must be classified on new principles. The president said at once, " I will do it;" and he did it.
To Rev. Dr. Ioby:"July 22, I85I.
" I am obliged to confess that I am a bad correspondent.
For two years I have not known rest or leisure until within a few days. We have commenced important changes
in our college arrangements, adopting some new principles, and cutting loose from your old university plans.
To do this it was requisite to raise one hundred and
twenty-five thousand dollars. The work has begun, and
it has now gone through one year of its course. We
have thus far been successful, and the prospect is, that
we shall be able to carry it through with great advantage to the cause of education. But the care and responsibility have been exceedingly oppressive. If it had failed,
on me would have fallen all the reproach. Through the
great mercy of God, however, it now looks prosperousand to him be all the glory. But I would not, for any
earthly consideration, go through the same work again.
"I have not seen any of your friends. I have been, and
am generally, so confined at home, that I rarely see any
one, unless some one, in passing this way, calls upon me.
My lot is to turn grindstone and work steadily in one
place."
He was so made that it was an impossibility to see anything with which he was connected go wrong; he must
either relinquish it, or he must, at whatever cost, make it
right. At this time he felt even an enhanced sense of
responsibility. The eyes of the public were on him. The




INCREASED LABORS.               II3
system was of his creation and proposal. On his recommendation it had been adopted; in confidence in his capacity, and often on his representations, the means for its
establishment had been contributed.  It must succeed.
During the first term of the second year, under the new
arrangement, his cares and anxieties were greatly increased
by certain annoying circumstances, purely incidental in
their origin, and in no manner connected with, or growing
out of, the natural working of the system.*  He preserved
perpetually an undaunted front. Probably the absolute
certainty of physical prostration and death would not have
moved him till the system was fairly established. Indeed,
such was his iron will, that neither to himself nor to others was the draught on his strength apparent. Yet how
these things told upon him, is shown, in some degree, in
the following letter, written during the vacation succeeding the term recently alluded to.
To his sister::-'" It is true I have been unwell for some time- not from.
disease, but from over labor and mental anxiety. My work
and care have been for some time rather too much for me,
and I have, almost for the first time, spent as much of the
vacation as I could in doing nothing. I was so worn out
that the writing of a letter was a burden to me, and I have
hardly written one but from sheer necessity.
" Your fear of my suffering from homceopathic treatment
was groundless. I did not need, and I did not take, medicine. I wanted nothing but mental rest. You are, perhaps, in danger of thinking too highly of medical treatment of every kind. The most accurate researches show
that people get well as certainly without treatment as with,
if well cared for in other respects. This holds true, at
least in very many diseases. I observe that all the best physicians give but little medicine; and the older they grow,
* It was the opinion of his physician that he never ceased to
experience the effects of the strain to which his brain was at this
time subjected. Indeed, the varied, and, to a considerable extent,
unshared responsibilities which rested on the president, might
well have destroyed the health of a younger man.
VOL. II.         8




114        LIFE OF FRANCIS WAYLAND.
the less do they give, and the less is their confidence in
medicine. Such is my belief, or rather my want of belief,
as to this matter."
Meanwhile his care for the moral and religious culture
of the college was unwearied, nay, was deepened, as the
numbers for whom he felt himself responsible were increased. During much of the time he preached on the
Sabbath in the chapel. And never, certainly, did he with
more eloquent earnestness pour forth his soul for the conversion of his pupils. One occasion - the Annual College
Fast Day of 1852 - was memorable. On the evening preceding, he received, by telegraph, news of the sudden death
of his early playmate and tenderly attached sister, Mrs.
Stone. His heart yearned to look on her features once
more, before they were concealed in the grave. But the
divine voice seemed to say, " Let the dead bury their dead,
but go thou and preach the gospel."  He preached from
the words, " But ye, beloved, building up yourselves on
your most holy faith, and praying in the Holy Ghost, keep
yourselves in the love of God." The sermon was mainly a
warning expostulation addressed to those who, having professed religion, were in danger of failing to keep themselves in the love of God. It was an occasion of profound
solemnity.* During the same year, also, he instituted
among the officers a weekly meeting for prayer in behalf
of the students. And he was frequently at the Wednesday evening prayer meeting. He desired to attend, as often
as he could without detracting from the familiar character
of the meetings.
In his own home, too, there were claims upon him of
peculiar tenderness. His youngest son, for many years an
invalid, was, during the years I850-5i, in a condition so
critical, that at times his life was endangered. He required
* The late Rev. Bradley Miner, of Providence, a man of singular
correctness of judgment, said to the writer, " It was one of the most
awfully solemn sermons I ever heard."




ELEMENTS OF HIGH CIVILIZATION.        II5
ceaseless attention, and on his account the president slept
on a lounge, ready to rise and minister to his wants. It
is probable that he had not, during that winter, one night
of unbroken sleep.
His public labors outside of the university were never
more arduous. At the invitation of the legislature of
Rhode Island, he addressed that body, explaining the
features of the new system, and securing their approval.
In 1849-50, a course of lectures having been proposed
before the Association of Mechanics and Manufacturers, he
was asked to open the course, and consented, feeling a
strong sympathy with the objects of the Association -the
elevation and culture of the mechanics of Providence.
His subject was, " The Elements of high Civilization existing in Rhode Island." The lecture was written expressly for the occasion, and was never used again. Indeed, it
was so special in its character, that to employ it elsewhere
would have been almost impossible. It bears the marks
of haste in composition; but it contains thoughts worthy
of fixing the attention, not alone for the hour, but for all
time. The definition which he gives of civilization is
profound and radical, and the address is imbued throughout with his characteristic public spirit and large humanity. How inspiring is the delineation of a community
whose members should have realized the idea of a high
Christian civilization! "Upon such a nation, God himself, according to his invariable law, would shed down
his richest blessings. The land tilled by industry and skill
would yield its largest increase. Its waterfalls would pour
down wealth. Its mines would unveil their treasures.
Its harbors would be loaded with the riches of every
clime. Piety would gladden every fireside, and the consolations of the gospel would watch beside every death
bed. Happy is the nation that is in such a case, yea,
happy is that people whose God is the Lord." As was
to be expected in addressing a Rhode Island audience, he




II6        LIFE OF FRANCIS WAYLAND.
did not forget a tribute to one of his favorite heroes, the
eminent founder of the first commonwealth that established absolute spiritual freedom.
In September, I85I, he gave the annual address before
the Rhode Island Society for the Encouragement of Domestic Industry. This, too, was prepared especially for
the occasion, and aimed to direct the farmers and manufacturers of the state to the means by which they might
render the industry of Rhode Island in the highest degree
productive. The familiarity which he exhibited with the
subjects discussed, illustrated the breadth of his intelligent
sympathy. To the farmers especially he spoke from the
heart. If he had a passion, it was the culture of the soil.
The address breathes throughout his desire to see every
man, whatever his class or trade, raised to a higher level
of knowledge, goodness, and happiness.
In i852 he received from Harvard University the degree
of Doctor of Laws. While he set a very low value upon
titles as such, yet the assurance thus afforded that his
labors in behalf of education were held in favorable estimation by gentlemen of high character and enlarged
public spirit, afforded him unaffected pleasure.
During the winter vacation of I852-3, he acceded to the
request of a number of eminent gentlemen who were interested in the movement for establishing a National University, and attended a meeting, for this purpose, at Albany.
He made an address in the State Capitol, upon the principles of university education. Many members of the legislature, then in session, were present, to whom the address
was a revelation. They had hitherto regarded high education as something remote from popular interest, calculated only to aggrandize an intellectual aristocracy. Now
they saw its relation to the elevation and enfranchisement
of universal humanity.
Upon the death of Dr. Judson, the feeling was universal
that a life so peculiarly devoted to the glory of God and




MEMOIR OF JUDSON.               117
the welfare of man should not be left without a suitable
record; and, after the return of Mrs. Judson to America,
the executive committee of the Missionary Union, having
consulted her wishes in the selection of a biographer, voted
to request Dr. Wayland to prepare the Memoir. The
request found him already overwhelmed with labor, and
purposing to devote such hours as he- could with difficulty
snatch from the college, to a revision and re-writing of his
Moral Science. But to exhibit for the imitation of mankind the life and character of this most noble of men,
especially when thus he could repay to the widow and
orphan a portion of the debt that humanity owed to Judson, was a duty to which all else must be postponed.
If his brethren who had been associated with the missionary, and if she who knew him best, and to whom
his fame was very dear, regarded Dr. WVayland as the
most suitable person to discharge the duty, he would not
gainsay the decision.
The work was attended by peculiar difficulties. He
was to write the memoir and delineate the character of
one whose life had been spent on a remote continent,
whom he had scarcely known personally, having seen
him but for a very few days, and having never, so far as
we are aware, enjoyed any correspondence with him.
For nearly forty years Dr. Judson had been prominently
before the Christian world; the leading events of his
history had become as household words; his published
journals and those of Mrs. Judson had been widely
read. On the other hand, by far the greater part of
his private correspondence, with his family at home and
with his missionary associates, had, from a variety of
causes, perished. There was little material accessible to
the biographer, except such as had for many years lain
open to universal observation. Dr. Wayland writes to
Rev. Dr. Peck, -
" The want of all material for the Life of Dr. Judson is




II8        LIFE OF FRANCIS WAYLAND.
pressing and painful. I do not see what can be done
about it. Fire and water have done their worst with
regard to all his letters and manuscripts, and what is in
print has been made public in every form. I hope you
have something for me at the Rooms. Pray cause all your
correspondence to be examined, and send me everything
you can get. From all the circulars we have, as yet, received nothing; I believe not a line."
To present the subject in a light that should be fresh
and impressive, and at the same time truthful, was not a
work of easy accomplishment.
The presence and aid of Mrs. Judson were of inestimable service. He writes, -
" I saw her very frequently, and was in the habit of
conversing with her with the utmost freedom respecting
missions in general, and the missions to the East in particular; and, in fact, on almost every subject connected
with the progress of religion in the world."
In the preface to the Memoir, Dr. Wayland ascribes to
her aid a large share of whatever value the work may
possess. During its preparation she spent several months
in Providence, in his immediate vicinity, and was for some
time a member of his family. The high estimate which
he formed of her character (expressed in his letter to her
biographer), and her sincere regard for him (which was
touchingly exhibited in her request that he would preach
the sermon at her funeral), remind one of his striking
remark, found in an early chapter of this Memoir, that, in
order to render the intercourse of social life perfect, each
sex must have something in common with the other. To
outward view, no two persons could be more unlike than
the great, robust, practical man, capable of " toiling like
an ox" (as his friend Dr. Pattison has sometimes said),
braving almost unconsciously the buffetings of the world,
and the woman, inexpressibly fragile, sensitive, imaginative, filled with genius. Yet, in reality, they- had much
of sympathy. Her frail nature was inspired by a hero



MEMOIR OF JUDSON.              II9
ism and a sense of duty as strong as his; and in him there
were a vividness of sentiment, a tenderness of feeling,
scarcely surpassed in woman.  Since his death, a lady
who knew him well, and to whose religious life his words
had been blessed, said, -
4 There was one remarkable trait in him that I never
heard spoken of. I never knew any one who understood
women as he did, or who could influence and control them
like him. He sympathized perfectly with all their weaknesses and trials.  It was easy for them to open their
hearts. They had no difficulty in confiding absolutely in
him; and this confidence was always safe. I have often
told him things that I told to no other being, knowing that
they would die with him and with me."
The assistance of Mrs. Judson aided greatly in removing
the embarrassment growing out of the scantiness of material for the Memoir. But the needed time he could gain
only by devoting his Saturdays and his scanty vacations
to the labors of examination and composition.
Early in September, 1853, the Memoir was published.
It is probable that rarely has a religious biography been
issued which has secured the approving opinion of critics
so diverse in character. The ordinary reader found himself carried on by the interest of the narrative; the pious
experienced a quickening of devotion from its deep spirituality; and those who had no sympathy with evangelical
views could not but admire the simplicity of the style and
the lofty heroism of the life which was recorded.
Theodore Parker writes," It contains less information about the Buddhists than
one might look for, but the noble Memoir of Mr. and Mrs.
Tudson is beyond all praise. Yet they carried absurd
dogmas to the Burmans, who had a plentiful supply of
their own. Had the same pains been taken at home to
remove poverty, ignorance of natural laws, to abolish slavery, drunkenness, and prostitution, and to teach piety
and morality in general, what a good result would have
come from it! Bigotry must be expected in a missionary.




120        LIFE OF FRANCIS WAYLAND.
He says to one he tried to convert,' A true disciple
inquires not whether a fact is agreeable to his own reason,
but whether it is in the Book.' The' Creed for his Burman Church.' is a dreadful document. Judson's character
is truly noble. If the only results of missions were to
raise up such men, it were enough; for one such man is
worth more to mankind than a temple like the Parthenon."
Of course it was not to be expected that the book would
escape adverse criticism. By some persons it was objected
that too much space was given to the journals and letters
of Judson, and that the hand of the biographer was not
sufficiently seen. By others it was urged that the views
of Dr. Judson upon matters of missionary policy had taken
a tinge in passing through the mind of the biographer,
and that in some instances he presented his own opinions
rather than those of Judson. This impression, perhaps,
was not absolutely unnatural, for so coincident were the
views of both, that the one might well seem to be presentink his own when he was most faithfully delineating the
opinions of the other. It is within the recollection of the
writer of these lines, that, while Dr. Judson was a guest at
the house of Dr. Wayland, in November, 1845, the formation of the American and Foreign Bible Society having
been alluded to, Dr. Judson said,  Dr. Wayland, that is
the only subject on which I ever differed from you in
opinion." Mrs. Judson, after reading the manuscript,
writes, April 12, I853, -
"Dear Dr. Wayland:... You have made me your
debtor for evermore. It does not of course become me to
speak, except to one point of your work, however much I
may enjoy its eloquent simplicity and perspicuity; but
from the mere beauty of truthfulness, it has given me such
genuine satisfaction as I never expected to feel in the management of this one subject. I believe that language is
incapable of a more faithful daguerreotype. I am more
than pleased. I-am deeply grateful to you, and to the great
Power who, I believe, has guided your pen. I have no
suggestions in regard to your conclusion, and but a very
few trifling ones in matters merely verbal."




MEMOIR OF JUDSON.               121
Mrs. Wade, who, with her husband, had been associated
in missionary labors with Dr. Judson since I823, writes
to a friend, from Maulmain, -
" How do you like the Memoir of Dr. Judson? We
think it remarkably truthful. It is thought by some that
Dr. Wayland has made the book express his own views
of missionary work, rather than those of Dr. Judson. But
the truth is, two great minds, looking carefully into the
work of evangelizing the heathen, would come to very
nearly the same conclusions, though little acquainted with
each other's views, and residing on different sides of the
globe. We, who knew Dr. Judson so long and so intimately, well know that his views of missionary labors are
remarkably well expressed."
We cannot avoid inserting, alike for its appositeness at
this point, and for the great value of its general views,,
the following letter from, confessedly, the highest living
authority on the whole subject of foreign missions (of
whom Dr. Wayland once said, "Anderson is the wisest
man in America ").
" MISSIONARY HOUSE, 
BOSTON, November 7, I853.
" My dear Brother: Your Memoir of Dr. Judson I have
read with more interest and profit than any other missionary biography since Henry Martyn's. Indeed, it is
unique in value for men of my cloth. The volumes are
exceedingly suggestive, and all the more so and more
valuable for your not concealing the eccentricities, peculiarities, defects, whatever they were, of the great subject.
I have not had much time for general reading since our
annual meeting, and I cannot read you as fast as I can
most others, and I have marked certain points for recurring to them again. Our missions have been supplied
with the Memoir, and I wish all our brethren may read it
with the care and thought it deserves. Dr. Judson's firm
rejection of all work preparatory to preaching the gospel,
except learning the idiomatic language, is admirable, and
so is your unequivocal sanction of his views. Blessed
that heathen people whose first missionaries begin their
work as he did.... Dr. Judson appears to me to have




122        LIFE OF FRANCIS WAYLAND.
been made for just the position he occupied. He was
great as a pioneer. He had, perhaps, all the strong
qualities that were needed in his sphere. In some of
these he resembled the apostle Paul. Whether those
high qualities that fitted the apostle for the' care of all the
churches' could have been developed strongly in Dr.
Judson, we may not know. He is an original. In some
respects he is a fine model. But it is in connection.with
the development and illustration of some fundamental
principles in missions, that he especially interests me. I
think that he was right in the main, and that the Christian
world will at length come substantially to his way of
thinking, and that you have done a great service to the
cause of missions by your impartial development of his
proceedings and character.  Few would, or perhaps
safely could, have been as bold as you have been in some
points of importance. You have purchased the'good
degree' which gives you boldness to speak with authority.
Yours truly,
R. ANDERSON."
It need scarcely be stated that Dr. Wayland presented
the copyright of the Memoir to Mrs. Judson. He also
paid all of the personal expenses incident upon his connection with the work, and paid for the greater number
of the copies of the book which he presented to his personal friends. He counted it, he once said, a high honor
to have the opportunity of doing this act, and he would
not, in however slight a degree, mar the satisfaction it
afforded him.
Fidelity to history perhaps demands mention of the fact
that, under these circumstances, in October, I853, a publisher in New York, acting (as he alleged) under the
"written approval of some of the wisest and best of Christians," advertised as in press a " cheaper and more popular" Life of Dr. Judson; designed, of course, to take the
place of Dr. Wayland's work. For a sufficiently full
narrative of the events connected with this publication,
and for Mrs. Judson's correspondence on the subject, we
refer the reader to Dr. Kendrick's deeply interesting




MEMOIR OF JUDSON.               123
Memoir of Mrs. Emily C. Judson. It is sufficient to add
here, that although the volume alluded to never emerged
from the obscurity into which it was born, yet the promise
of its appearance had the effect to check considerably
the circulation of Dr. Wayland's work, and of course to
impoverish in the same degree the widow and orphans
of the man who had poured his little patrimony, and all
his scanty earnings, into the mission treasury, who " bore
in his body the marks of the Lord Jesus," and who,
after a life spent in the service of Christ, had left to his
family only his name and his prayers. It would be false
to deny that these events were a source of profound painfulness to Dr. Wayland. That such purposes should find
a lodgment in the hearts of men called by the Christian
name, distressed him more deeply than words could
express.
The Memoir was republished and copyrighted in
England simultaneously with its appearance in America.
Although its circulation was naturally less considerable
abroad, it took a place at once in the first class of biography. Several years afterwards, a member of Dr. Wayland's family, while visiting England, found himself the
recipient of many acts of courtesy and kindness from
those who knew him as a relative of the author of the
Memoir of Judson.
To a personal friend, in reply to an invitation to
lecture: 
"November I8, I852.
" I am really very much obliged to the people of 
for thinking so well of me; but it grieves me to think how
sadly they would be disappointed if they were to hear
me. They would say with Solomon,' As a fining pot to
silver, so is a man to his praise.' But, in fact, I could
not go without a dereliction of duty. I am engaged in
Dr. Judson's Memoir, which takes all my time.  I am
doing it for the widow and the orphan, and they need
it. And, besides, I do not think my talent, whatever it
is, lies in this direction.  People go to these occasions




I24        LIFE OF FRANCIS WAYLAND.
to be amused and astonished. I can neither amuse nor
astonish. I have never been very successful in this line."
To Mrs. O'Brien:
"June 2, I853.
"The Memoir is done, so far as I am concerned. It
has taken all my time since September; and this morning
I feel relieved of a pressure that has not left me since I
commenced it. I think it will be useful and interesting.
Indeed, I feel a more than usual confidence in it. Mrs.
Judson thinks it truthful. If it should prove otherwise
than useful, I shall regret it, for it has taken a year of my
time when years begin to grow few. Still, I have done it
for the Master. My time is his; and I trust that I have
given this to him, and have done it as well as I could. If
he is willing, in his great compassion, to receive it, I shall
have reason to rejoice, and I will rejoice. I presume it
will be liked and disliked, as is the fate of most that I
have written. I have made several efforts to see you, but' have been let hitherto.' The fact has been, that when
I got hold of this work, and the work got hold of me, I
could not leave it without feeling that I was wasting time.
This is the only way of doing anything, exposed as I am
to interruptions."
To his son:"October 2I, I853.
"As to Guyonism and the'threefold cord,' I have
indicated my general views. I do not believe in any one's
taking the modes of moral improvement indicated by
others. This runs into the rites and austerities of the
Romish church. I do believe in a man's taking the New
Testament and applying it to his own practice in such way
as he finds to edification. The rout made about Judson,
on this account, was absurd and very weak. It indicated
a sick and puling appetite in the moral character of the
churches. Christians may be covetous, fashionable, attend balls and waltzes, and it is looked at kindly; but if
a man takes unusual means to make himself better, the
saints are in commotion."
In June, I853, he was suddenly summoned to preach
at the funeral of Rev. Dr. Sharp. It would be gratifying
to quote from this tribute to his early friend and the friend




SERMON AT ROCHESTER.              125
of his father. But this pleasure will not lie within the
reach of the present generation, as the manuscript of the
sermon was deposited beneath the corner-stone of the First
Baptist Church in Boston.
He had accepted an invitation to preach the annual
sermon in July before the New York Baptist Union for
Ministerial Education, and he prepared for this occasion
the discourse afterwards known as L The Apostolic Ministry." This sermon received in its preparation more than
usual labor, and was twice written. It was preached at
Rochester, on the day preceding the Commencement of
the university. The discourse was two hours in length,
and was relieved by a brief intermission and the singing
of a hymn. By its singular clearness of style, vigor of
thought, and earnestness of feeling, it commanded the
attention of the audience throughout. A Unitarian clergyman, who was present, said, " Some might call it a
long yarn, but I call it rather a long cable." It was shortly
afterwards issued in two editions of four thousand each.
Subsequently, it was included in the " Sermons to the
Churches." It has also been republished in England.
He remained for some days in Rochester, and attended
the Commencement of the university, the anniverary of
the Theological Seminary, and the inauguration of his
former pupil, Rev. E. G. Robinson, D. D., as professor of
theology. After spending a day or two in the wheatgrowing country south of Rochester, he went to Niagara,
and returned to his home by way of Saratoga, where he
passed a few days. The journey afforded him a little
much-needed rest, and was almost the only relaxation he
had enjoyed for several years.
To a candidate for the ministry, then engaged in
teaching: -
" September 26, I852.
" I am glad that you are interested in your work. Do
it well, and do it on system. But never let it be absent




126        LIFE OF FRANCIS WAYLAND.
from your mind that you are preparing for the ministry.
Make that always your end and aim. You should, therefore, always have a portion of your time set apart for this
work. Have some ministerial study ever going forward,
that you may be making progress in this direction. You
had better preach,-once a fortnight, for instance, —to
improve yourself and others. Do not, however, preach
until you are prepared. Study your sermon and the
delivery of it. Make plans; keep making them; write
sermons as you can; make a most prayerful effort to
deliver them well. Learn to do this, and leave the rest
to God."
To the same: 
" I would commit some Scripture every day, and have
always some book of devotional character in reading. I
am greatly delighted with Neander on John. I have
almost completed the second reading, and shall read it
again. This is more than I can say of any book that I
have read for years. I would advise you to read and study
it carefully. It treats of the great and essential relations
between man, the Messiah, and the Father. They are
relations frequently taken for granted by the writers of the
New Testament, and underlie and determine the most
solemn and important ideas. Hence to have them clearly
developed in our own thoughts, will give us great aid in
understanding the Word. - I cannot tell you how much I
thank Mrs. Conant for translating it so well. It is worth
a cart-load -I hope I may be pardoned - of German
philology."
To a son, who had written to congratulate him on his
fifty-seventh birthday: -
"March i3, I853.
"I thank you for your expressions of gratitude and
filial love. With countless imperfections I have endeavored to do my duty to my children, without any conscious
desire of anything but their good. I have endeavored to
encourage you in the pursuit of whatever was independent,
virtuous, self-reliant, and disinterested, and have labored
and prayed for your salvation and usefulness in the cause
of Christ. I bless God that my labors, through his boundless grace accompanying them, have not been wholly in




CORRESPONDENCE.                I27
vain. Every birthday reminds me of the lessening portion of life, of which a year is annually a larger part. I
feel more and more that what I do I must do quickly; and
yet my opportunities for doing good are but imperfect.
But above all things I would always bear in mind how
much inward work there is to be done, how much sin to
subdue, how much heavenly affection to acquire, before I
can be meet for that world towards which I am so rapidly
tending. Pray for me, that I may be permitted to finish
my course with joy."
An article had gone the rounds of the papers stating
that Dr. Wayland was engaged in investigating the phenomena of the so-called spiritual rappings, and anticipated very important results from these developments. A
friend wrote to him, suggesting the propriety of denying,
through the public journals, this absurd statement. The
circumstance is utterly without interest, except as his
reply illustrates his manner of dealing with similar unfounded statements and personal attacks.
"'Fudge!' as Mr. Burchell said. I had nothing to do
with their putting the article in the paper, and am in no
way responsible for it. I presume it was put in to have
me answer it, and make capital out of it. The best way
is to let it alone, and to let it die out of itself. I have no
opinion on the subject, except that I believe the fact of
the motion; what makes it, I have as yet no means of
knowing."
To a former pupil, an instructor who had experienced
some annoyance and ingratitude from his scholars:s I regret that you are thus troubled; but things of this
kind are good for us, if they work the fruits of righteousness. The case before you is painful, but not remarkably
so. One of the commonest forms of trial to which we
are subjected is the ingratitude and unkindness of those
whom we disinterestedly intend to benefit. This is a
source of pain which has followed me all my life. But
who ever suffered so much from this source as the Captain
of our salvation? It was his meat and drink daily. In our
own case, the reason of it is evident. In attempting to do




128        LIFE OF FRANCIS WAYLAND.
good, we are looking at the good to man, and are pleased
with it, and so forget that we are the servants of God, and
must do it for him. He removes the supports on which
we were unconsciously relying, to teach us that we must
look for our reward to him alone.
"' But things being as they are, what is to be done? I
reply, Gain piety and wisdom. In the first place, thank
God for this very trouble. He saw that you needed it,
and thereforer sent it. Thank him for his faithfulness.
But, then, how to use it? Gain victory over it. Leave no
means untried to conquer every feeling of resentment
towards everybody. Pray for them, love them, and look
upon the thing without a single natural emotion; let all
your feelings be Christ-like.
" When you have attained this elevation, you can look
down upon the whole matter, and it will shrink in dimensions, so that'the crows will look scarce so gross as
beetles.' You will then be able to make up your mind
on every point, as it comes up, with perfect equanimity
and correct judgment. When we get into this atmosphere, everything stands in its true light, and we are not
likely to err in judgment. Such are the principles I should
suggest. The application of them to the particular case
I cannot well make. If your manner needs correction,
correct it. The order proper for a recitation I would
maintain, or I would have no recitation."
To a son, then at Rochester: —
" June 22, I853.
" I fear that you are calculating too much on our visit,
and I feel troubled about it. When we set our hearts on
anything, we are likely to be disappointed. Consider the
uncertainty of life and health. I fear that your friends
have exaggerated expectations of me. I am not eloquent,
and it is very likely that my ideas will by no means be
well received. I must tell them what I think, and that is
not likely to be always acceptable. Bear these things in
mind. Leave it all with God, and ask him to bless my
coming, without allowing yourself to have any high-raised
expectations about it. I know it results from your affection; but this may lead us astray."
To a candidate for the ministry: —




CORRESPONDENCE.                129
" October 2, 1853.
"'In your last letter you speak of meditation on the
Scriptures as the best means of understanding the Word.
I hope you will keep this in mind. In every science
there are central points, from which you can with ease
behold the whole. In morals, moreover, it is necessary,
in order to understand a doctrine or a law, that you
be in the proper moral condition. Now, this is the
case in theology especially. You do not get at the meaning of the Word by learning what men have dogmatically written about it. I would give more for a book of
earnest devotion than a dogmatic treatise, in order to the
understanding of the Scriptures. But this all leads to one
point. The mystery of the cross is evidently the grand
moral centre from which every other doctrine takes its
departure. If a man were fully imbued with this, if he
could look upon it as angels look, every doctrine would
open to him as clearly as daylight. This, however, requires moral preparation —a heart in harmony with the
cross. Let it then be your great effort to read the Bible
with this view; to pray earnestly to understand this; and
this key will unlock everything. Neander on John illustrates this. It is all about the work of Christ, and his relations to the Father; and it is remarkable to see what light
it throws on everything else. Have this always in mind,
and from time to time write down your thoughts; they will
be the seeds of sermons."
To the same:" November 24, I853.
"' The sermon [Apostolic Ministry] will, I hope, be
received as a true exposition of Baptist and New Testament sentiments. But only the power of the Holy Ghost
can make it effectual in the hearts of men. I grieve to see
the decline of our churches and numbers from the plan
of Jesus Christ; but all is in the hands of God. Cultivate
expository preaching. Nothing enriches the mind of the
hearer and preacher like it. We thus come nearer to the
thoughts of God."
To the same:"January 28, I854.
" As to making sermons, the rule is, that any man of
ordinary sense and advantages can do what other men do.
VOL. II.        9




130        LIFE OF FRANCIS WAYLAND.
When you get into the work, and your mind is turned to
it, it will aid you greatly. You will have at once truths
which you see need to be enforced; and the necessity of
doing a thing adds greatly to our power of doing it. I
rejoice to hear of the appearance of good around you. Let
me know more about it. Give yourself wholly to the work.
You will learn more of the dealings of the Holy Spirit
with man in this way than in any other. Observe the
truths which affect men, the way in which they must be
presented in order to affect them, and the various excuses
and subterfuges of the human heart. A minister learns
more from a real revival of religion, with prayer and
reading of the Scriptures, than in any other way. But
he must be thoroughly in it, and labor, not with the left
hand, but manibus, pedibus, unoguibus et rostro. As to
your enterprise in carrying the gospel to a neglected part
of the city, I hope you will urge it on to the end. If my
sermon does no other good than to lead to this result, it
will abundantly repay me for all the trouble of preparing
it. You say that you feel inwardly moved to this. Always attend to these inward monitions. They are apt to
proceed from on high, if they come to us when we are
calm and unheated, and especially when they are at variance with our love of ease and self-indulgence. You will
rarely find them deceive you, if duly mixed with prayer,
and humility, and self-distrust, and faith in the power of
the Holy Ghost. Try to follow the thing out as nearly as
possible in the manner of the Acts of the Apostles."
To a candidate for the ministry:" I have let your questions as to study' simmer' (as Sir
Walter has it) in my mind for a day or two. I am of
opinion that I would read through the New Testament carefully, at least as far as the Revelation. You get thus the bearing and spirit of the whole, and form an opinion on each
book. After that you may read theologians. But after
you have read the New Testament through, you will be
the better able to compare their proof-texts, and to judge
for yourself. I am still of opinion that the New Testament, as it has been given to us, is the best book; and
I would get hold of this first, before I went into the results
of men's doctrines and theories in regard to it. This will
strengthen your confidence in your own views of the truth




CORRESPONDENCE.               I31
as it was declared by Christ and his apostles. The New
Testament is unlike any other book; the study of it, faithfully and humbly carried out, cultivates originality. The
study of other books leads to authority. The great centre
is Christ crucified. From this every other doctrine takes
its bearing. If we have true views of this, everything
else will take its place, and assume its true proportion."
To the same:"... You can do nothing better than commence with
Christ and his apostles. Why should you drink the truth
diluted and adulterated by man, when you can go to the
fountain?
"The preaching is weak, because at present men preach
theology instead of the Scriptures. Nothing gives vigor
to the mind, like deep contemplation of pure truth. Peter
was an illiterate man, Paul a learned man, and yet Ist
Peter will compare with any of Paul's Epistles for power
of thought and rich, varied, and compressed exhibitions
of truth. Keep to your idea of blending general culture
with professional study, to enlarge and diversify your
mental energies."
To his sister: -
"February I6, I854.
"I regret I was not more conversable, as it is called,
and more interesting when I saw you. But it is my misfortune. There is upon me a sort of habitual sadness, a
want of interest, a kind of despair of ever effecting anything, and a feeling of inability to labor, which I think is
unusual to me, at least unusual as a habit. I do not know
whence it arises. My general health is good. I am inclined to attribute it to overwork, for two or three years,
some time since. I see nobody except on business. I have
no taste for society, as it is where I must see it, if I see it
at all. I have no intimate companions. I incline to be
alone, and when I am in company, am silent for the simple
reason that I have nothing to say. I am never silent by
design, but always by necessity. You must, therefore,
excuse me for being so uninteresting, for I am not half so
uninteresting to others as I am to myself. This looks like
a Jeremiad; it is not. When I can get out more in the
spring it will, I presume, pass off. The cares of college




132        LIFE OF FRANCIS WAYLAND.
press me, and I have long wished to get rid of them. I
am waiting for an opening of Providence."
To a former pupil, a lawyer:" You must, I think, be convinced of the effect which
business is producing on your mind. You know, as well
as I can tell you, that we are created with a moral as well
as an intellectual nature, and that the former is by far the
more important. You know also that every part of our
nature develops by cultivation and exercise, and withers
and grows inactive by neglect. Now, your present business occupies almost entirely the intellectual part of your
nature. You are engaged in devising what, for yourself
or others, is best for this world, and specially for one of the
least important matters of this world -earthly possessions.
There is nothing about it that lays hold of the moral elements of character. These are cultivated by prayer, adoration, repentance, striving after holiness, self-denial for the
good of others, and devoting ourselves to the promotion
of some good cause, some cause by which men will be
made better for time and for eternity. You see how your
present avocations tend (unless counteracted) to influence
the development of character, and you see how the tendency must grow stronger by every day's exercise, until
eternity, and all that relates to the moral character of man,
will suffer a disastrous eclipse. You have referred this
subject, time after time, to a later period. What later
period can you conceive of, which will not be more unfavorable than the present?"




THE NEBRASKA BILL.              133
CHAPTER V.
THE NEBRASKA BILL. - THE BURNS CASE. - ADDRESS
AT UNION COLLEGE. - INTELLECTUAL PHILOSOPHY. —
CORRESPONDENCE.- NEED OF REST. - THE PRESIDENT'S RESIGNATION. - THE LAST COMMENCEMENT.
DURING the winter and spring of 1854, Dr. Wayland, was, in common with all good men, profoundly
moved by the proposed passage of the Nebraska Bill.
To his son he wrote, -
" I am glad to hear of your interest in the Nebraska
question. It is the most important that has occurred in
my time. We need to have the religious feeling aroused
on the subject. It is now intolerably torpid. Keep within a sound discretion, and go forward in the business."
At the meeting of the citizens of Providence, March 7,
I854, he was present and spoke. Waiving all incidental
and side issues, he opposed the bill on the broad ground
that it was designed to establish slavery throughout all
the territories concerned. He said," I protest against this bill, in the first place, because it
proposes to violate the great elementary law, on which
not only government, but society itself, is founded-the
principle that every man has a right to himself. Second,
as an American citizen, I protest against this bill. Third,
as a citizen of a free state, I protest against this bill.
Fourth, I protest against it as a Christian."
His speech was published in full in nearly all the leading papers of the Northern States, both secular and religious, and was regarded as unanswerable. The National




134        LIFE OF FRANCIS WAYLAND.
Era declared that no such specimen of compact logic had
been addressed to the American people since the death of
Daniel Webster; and the south attested the power of his
words by angry denunciation, and by the exclusion of his
books from such of the southern institutions as had hitherto used them. He had never given up the hope that
the iniquitous measure referred to would be disavowed
and discountenanced by the good men and Christians of
the Southern States, many of whom had by letter, and in
conversation, expressed to him their sense of the evil of
slavery, and their desire for its removal. It was with
pain that he was forced reluctantly to abandon this hope.
With great justice, an eminent Baptist minister in one
of the border states, observed that the southern people
would hear Dr. Wayland after they had ceased to hear
any other northern man.
To his son, on the occasion of the Burns case in Boston:"June 2, I854.
" Keep down your passions; pray for the country; try
to look as patiently as possible upon wrong-doers. In the
mean time, proclaim the principles of right, their obligation and supremacy, and nerve men to be willing to suffer
loss in consequence of them. What is wanted is to extend and deepen the feeling of resistance to oppression,
and of determination at all hazards to be free from participation in it. When this is universal, united, and moral,
nothing can withstand it, and the agents to carry it on
will soon appear. Do not allow yourself in strong excitement, but rather lift up the case with both hands, and all
your heart, to the Judge of all the earth; plead his promises and his perfections, and wait for the indications of his
providence. This seems present duty. Write, publish,
inform the people, direct the present feeling in proper
channels. This is all I see at present."
To a former pupil, a lawyer: —
"July 29, 1854.
" The times look grave. I hope that the spirit of the
north is at last aroused. It seems to me that the thing to




THE BURNS CASE.               135
be done is not to be committed to any rash or sudden
measure, but to deepen, extend, and unite the anti-slavery
feeling. I never before have been deeply moved by any
political question. May God direct it all to the advancement of truth and righteousness. Do not be anxious to
take extreme, but rather solid ground, and thus carry all
sober men with you.
".. I want the spirit of freedom and sense of right
extended in every direction, not by violence that cannot be
defended, but by showing the right, and keeping people
out of the wrong. I never knew anything so intensely and
cumulatively abominable. It is a matter of deep and anxious thought. You should study it carefully, and make
up your mind on all the points, so that, if a time comes
for action, you may be prepared with good reasons for yourself and others."
To the same: -
" Keep out of passionate excitement. Study the constitutional principles, and the slave laws, and think out for
yourself every case liable to occur, with all its terminations. You may be called on in such a case. If so, it
will be of vast importance to be fully prepared in advance.
You maybe invited to address an assembly. Any one can
advise them to resist, but a jurist should be able to show
them their constitutional position in all its bearings,
and the true ground for their conduct. From all I can
learn of the whole country, the feeling is such as I never
knew before. What we want is, to deepen it, place
it on fixed principles, extend it, and give unity to it. If
this is done at the north, we shall see some change. The
southern men are doing all we could desire in ripening
this state of public opinion. May God prosper the cause
of justice and humanity."
In reply to an inquiry about the Kansas and Nebraska
emigration scheme:" I do not see clearly enough through the business to
form any opinion. I do not think I have time at present
to think it through, and therefore should not dare to give
an opinion that would influence others to take so important a step. It is very painful to advise to a step which
turns out badly."




136        LIFE OF FRANCIS WAYLAND,
In reply to an invitation to preach at a distance from
home: -
" I cannot make any promise. I am pressed very closely, and have (besides work at the Intellectual Philosophy,
which must be done in time) to deliver an address at
Union College, and one at the Institute of Instruction,
which meets here in August. I am now doing rather beyond my strength, and cannot afford to lose a day or an
hour."
To a minister:
" What you say of free institutions is true and important; but then I am opposed to uniting this, or anything
else, with the preaching of the gospel. These other and
more externally impressive ideas undermine and subvert
the preacher as such. The Christian view is to look up
to God, and to arouse the Christian feeling in men. To
abolish slavery is a good thing, but it is not religion. Let
the dead bury their dead, but go thou and preach the kingdom of God. Read the corresponding passages, and you
observe that Christ places preaching the gospel above
every other thing. I have no faith in any other means for
curing the evils of this present. Northern men, if it were
profitable, would themselves hold slaves in the present
state of religion amongst us. What is needed is a general
revival of religion in this country. Nothing else will save
us. Since the bill has passed, I can only look to God to
overrule it for the cause of righteousness. It will be a
new event in the government of the universe, if such villany does not plague the inventors.  God is infinitely
wise and long-minded."
In reply to a letter from his son on his fifty-eighth
birthday:"My days are fast gliding away.  I feel the change
produced by advancing years. My spirits are not so good
as they once were. I am less able to meet difficulties. I
cannot labor as much as formerly, and for the winter have
barely been able to drag through my work. Age will
claim its due. I am admonished that the night cometh."
Upon the 25th of July, 1854, he delivered an address




ADDRESS TO DR. NOTT.             137
at Union College, upon the fiftieth anniversary of the
presidency of Dr. Nott. Of the subject and spirit of the
address we have already spoken. The scene was affecting when he reached the closing passage, and the aged
instructor, weighed down with fourscore and two years,
arose, surrounded by his graduates, many of them far
advanced in years, and holding high civil stations, while
one who had been his pupil forty-one years before, now
on the verge of threescore, thus addressed him:" Venerable man! We rejoice to see that thine eye is
not dim, though thy natural force is somewhat abated.
We thank you for your care over our youth; we thank
you for those counsels which have so often guided our
manhood; we thank you for that example which has ever
so clearly pointed out to us the path of earnest duty and
self-forgetful charity. Long may you yet live to witness
the happiness which you have created, and to cherish the
genius which your inspirations first awakened to conscious existence. And when the Savior, in whose footsteps you have trodden, shall call thee home to receive thy
reward, may death lay his hand gently on that venerated
form, and gently quiet the pulsations of that noble heart.
May thy fainting head recline upon the bosom of the Redeemer whom thou hast loved; may thine eye open upon
visions of glory which man may not utter; and so may an
entrance be abundantly administered to thee into the joy
of thy Lord. Heaven will account itself richer, as it
opens its pearly gates to welcome thy approach; but
where shall those who survive find anything left on earth
that resembles thee?"
Returning home, he prepared the introductory lecture
for the twenty-fifth annual meeting of the American Institute of Instruction, which assembled in Providence
August 8th. In this address he reviewed the changes
which had taken place in popular education in America
since he last addressed the same body on the g9th of
August, I830. The progress already made seemed to
suggest the possibility of yet further advances; and he
concluded with urging the consideration that we should




138        LIFE OF FRANCIS WAYLAND.
aim to render our system of education in the highest
degree useful, by basing it upon a study of the powers of
the human mind, and of the order in which these powers
are matured. In the portions of the discourse which
looked to the future, as in all his later utterances, it was
evident that in his view the method of education was an
open question, and that to use past experiences and successes, not as a final resting-place, but as a means to new
discoveries and nobler conquests in the future, is one of
the first duties of the American teacher.
To Rev. Dr. Cutting, in reply to a request that Dr.
Wayland would write out, in detail, his views of a professional education for the ministry: —
C September 2, I854.
" I really am unable to do anything in the premises at
present. Some time I may make a book about it. I am
now carrying through the press an Intellectual Philosophy.
I have a new Moral Philosophy, in my head in part, and
in part on paper, and a work on Evidences, two thirds
done. This is my line of present duty. The shadows in
my path begin to lengthen. The sun has long since passed
the meridian, and inclines to the west. I work as hard as
I can. I think I am able to do these things now; in a
few years, even if I live, it may be impossible. It has
required some self-denial, and very steady work, to do my
duty in college and to discharge other important duties.
I have been constantly at my work all vacation, having
had only one holiday...."
During the autumn of the same year, he published
The Elements of Intellectual Philosophy. This work
grew out of the lectures which he had for many years
delivered to his classes in the university. Its character
and purposes cannot be better explained than in a few
words from the preface.
" I have not entered upon the discussion of many of the
topics which have called into exercise the acumen of the
ablest metaphysicians. Intended to serve the purposes of
a text-book, it was necessary that the volume should be




INTELLECTUAL PHILOSOPHY.           139
compressed within a compass adapted to the time usually allotted to the study of this science in the colleges of
our country. I have, therefore, attempted to present and
illustrate the important truths in intellectual philosophy,
rather than the inferences which may be drawn from
them, or the doctrines which they may presuppose. These
may be pursued at any length, at the option of the teacher.
If I have not entered upon these discussions, I hope that I
have prepared the way for their more ample and truthful
development."
While the volume has not attained the preeminence and
circulation reached by the kindred treatise upon moral
science, yet it may be doubted whether any work is to be
found, better fitted by the absolute clearness of its statements, and by the training imparted to the mind of the
reader, to prepare a pupil for an extended course of metaphysical study. Without deeming it within the demands
of a biography like the present, to consider his character
as a metaphysician, or the relation that he holds to the
leaders in philosophy, we beg leave to direct the attention
of the reader to a most interesting and discriminating
discussion of these points, found in the North American
Review for July, 1855.
On the ist of November he preached, at the ordination of his son in Worcester, the discourse upon " The
Church a Society for the Conversion of the World,"
which afterwards appeared among the " Sermons to the
Churches." And, during the period embraced in this and
the previous chapter, he prepared the greater part of the
sermons in that volume, as well as a large number of
others, intended for the regular service in the chapel, or
for special occasions.
To a minister recently settled: —
" October 8, I854.
" I am greatly pleased at the indications mentioned in
your letter. Have the prayer meeting, and feel your way
for another. The singing is greatly important. We generally have two or three singers to do this portion of the




I40        LIFE OF FRANCIS WAYLAND.
worship of God. It is totally destitute both of asthetic
and of devotional effect - a mere impertinence. Try for
something else. Get the people to see that it must be
accomplished, and then it will be. The effect of such
music, with good tunes, in preparing the people to hear,
is very great. I have seen a congregation solemnized by
singing, so that preaching was like sowing on well prepared soil.
" I am working hard at my little book (Intellectual
Philosophy), and then I trust that I shall write nothing
more that does not bear directly on the kingdom of
Christ."
To the same:" November 7, I854.
" As to the day of fasting, I would take the greatest
pains to have it a real thing, and to escape formality.
The first meeting is better spent in trying to awaken confession and penitence; the second, in the exercise of faith
and trust, and reliance on Christ. I would have an
object, and strive to carry it out, not leaving it to mere
random conversation and general prayers."
To the same, writing on the day devoted to fasting and
prayer: -
" You and your people have been much on my mind
to-day, and will be till I sleep. I pray that you and they
may receive a Pentecostal baptism, and that from to-day a
new era may commence, which may from you overspread
our churches."
To the same:" I havejust read Jay's Life. There is a good deal in
it that is senile, but there is valuable instruction. His
views were very much like mine.  He determined to
be a preacher. Commencing at sixteen, he maintained
a high reputation until eighty-four. He was not only a
highly esteemed, but a most useful preacher. It would
be well for you to determine whether you mean to be a
preacher or a reader of theology. The aims are difierent,
and to be sought by different ways. There is nothing
that I so much regret as that I did not make myself a
preacher. I have too late come to the impression that I
might possibly have suceeeded, if I had labored for it."




CORRESPONDENCE.               I41
To a young minister: —
"February 16, I855.
"It seems that you are about building. This is a great
temptation. Men under such circumstances are strongly
urged to preach so as to build up a society, and not to
convert men. Be careful of this, and let it be your aim
not to get men to take pews, but to enter the kingdom.
If they do the last, they will certainly do the first. Do
not build an expensive church. It will burden your
friends, and render the establishment costly, and thus
drive off the poor, to whom the gospel is to be preached.
Have it neat, commodious, well ventilated, and plain.
This best becomes Christians."
To his sister:
" I am glad you like my book [the Intellectual Philosophy]. It has cost me many hours and years of thought,
in one way and another. I have tried to make it plain.
Whether I have succeeded or not, time must determine.
At all events, it has all gone through my own mind, and
is not made by the scissors. This is more than can be
said of many books that have been published on that
subject."
To the same:
"You are very kind in inviting us to come to you.
The fact is, I am just preparing to build a house, and
until this is under way I cannot say anything, or I should
have written to you before. I will come if I can, and
shall make every effort to do so.
" I rejoice to hear you are all well and happy. It does
not fall to my lot to enjoy much in this way. I wish it
did. I am in the perpetual treadmill."
To a former pupil, a member of one of the earliest
classes which President Wayland instructed in Brown
University, recently elected to the United States Senate,
who had first used his franking privilege to write, expressing his sense of obligation to his former instructor: -
"March 6, I855.
"Your very kind letter arrived this evening; and though
it is late, and I have some work to do, I should not sleep
soundly if I allowed it to be for a moment unanswered.




142        LIFE OF FRANCIS WAYLAND.
" As I read it, my eyes became moist, and my tongue
grew thick, and I could easily have wept, though not much
given to tears. Amid my many failures, and what I cannot but consider great want of success, it is more cheering
than you can imagine, to know that my labors have not
been in vain, or at least that one of my pupils, who has
arrived at deserved distinction, is kind enough to take this
view of them. I well remember the old chapel, and can
see you rising to recite there, as though it were yesterday.
If I then did you any good, I rejoice at it, for thus I did
good to virtue and humanity.' I have followed you year by year, ever since you left
us. Few have marked every step of your upward progress with more sincere pleasure - I had almost said pride -
than myself. More than all, I have been delighted to learn
that as your influence increased, it was everywhere exerted in favor of virtue and religion. I always knew that
when any question arose involving the interests of piety
or humanity, you would be found on the side of Christ
and his cause.
" And now a wider field opens before you.  When I
look at the position of this country, and the talent committed to it by God, and the power of the Senate over
the destinies of humanity, I can hardly conceive of a
more responsible position. Every important act of that
chamber tells upon the civilized world - it may be for generations to come. My dear -, may God baptize you
with a spirit of power, and wisdom, and singleness of
mind, and eloquence, and fortitude, and humility, and gentleness, and unfailing faith, and habitual prayer."
To a minister: -' I am glad to hear of any seriousness among your
people. Let me advise you to give yourself wholly to the
work. Preach on the sinfulness, the helplessness, the accountability of man, his totally lost state, and the way of
salvation by Christ. Do not, however, discourse upon
these topics, as if you were preaching to the inhabitants
of another planet, about what was going on here; but
bring the truths down to the consciences and hearts of
your people. Urge the evidences of piety, and arouse
those that are asleep. Always, when you write, leave
some three or four pages for the most pungent, personal,




CORRESPONDENCE.                143
affectionate address and persuasion you can offer. Take
high ground, as a messenger from God to sinners under
his displeasure. This discoursing about things in general
is ruining our churches and destroying the power of religion. Always remember that you make a blank failure,
if your people do not go away obliged to make a personal
application of all you say."
To a minister: -
"C You wish that the work of God could be carried on
without revivals. I wish so too. I wish that there were
no special revivals; that there was no need of them,
because the churches were always revived, that is, always
in earnest. But if this is not the case, if they slumber for
years, what but occasional revivals can prevent their sleep
from becoming the sleep of death? I think you should
labor not for a revival of six weeks, but for one of six
years. Revivals show what God is willing to do always,
if we are ready to receive his blessing."
To the same:... We want to preach the truth, but we want to
preach it so as to raise us in the estimation of men, attract
the intelligent and wealthy, and make the gospel of the
Son of God respectable. It is difficult to emerge from
these influences, and to rely on the naked word, wielded
by the right arm of the Spirit of God. Yet here is our
strength. I would labor and pray to get all these things
under my feet. I do not mean that a man is to speak
carelessly, or foolishly, or awkwardly. These are not the
teachings of the Spirit of God. It takes more pains and
effort to get one's heart imbued with the Spirit than to
write an intellectual sermon, as it is called. It is much
more difficult to renounce self than to do the hardest
work to please and glorify it.' Get out of yourself so far as you can, and lie low at
the feet of the Savior, perfectly willing to be everything,
anything, if he will only give you souls for your hire.
Humble yourself under the hand of God, and he will
build you up. When he builds you up, you will probably
stand."
To the same:" If you sincerely desire the salvation of the souls of




I44        LIFE OF FRANCIS WAYLAND.
your people, and are laboring for this, you have all the
promises of God to rely on. Jesus says,' Lo, I am with
you always, even unto the end.' God never causes such
labor to be thrown away. You may plead all his promises, and freely claim all that he has said. But we must
allow him to choose his own time and manner; and he is
pleased when we, with child-like confidence, rely on his
veracity; and if the vision tarry, wait for it. The promise
of God cannot fail. Go on, then, cheerfully, not anxiously,
knowing that it is yours to blow the trumpet, but that it
belongs to Omnipotence to overthrow the wall. You may
compass the city six times, and the walls remain solid as
the hills; but on the seventh time they will fall down flat.
God means to have all the glory himself, and he ought to
have it; and surely we should rejoice in his carrying on
his work in such a way that he shall secure it. Be, then,
earnest, steadfast, enduring; but do all in faith, and trust
in God."
In I854 an eminent and learned college president in
New England, in writing to acknowledge the receipt of
the Intellectual Philosophy, had expressed what was the
unavoidable sentiment of every one who remarked the
results of Dr. Wayland's life.
" I wonder, my dear sir, how you find time to accomplish so much. It is but a few months since I read (and
with great pleasure) your life of Dr. Judson; and now
you have published another volume, which must be the
embodiment of no small amount of laborious thought. I
have considered myself a hard-working man. But I find
it almost impossible to finish anything; and the disjecta
membra of my toils as a scholar lie around me like the
materials of a building which the carpenter can find no
time to put together."
Alas! the explanation became in time painfully obvious.
Like a steamer whose fuel is exhausted, he was supplying
the motive power from the fabric of his own being. There
has already been apparent, in many of his letters, a growing sense of weariness, which was indeed dispelled whenever a new call of duty was heard,yet which settled again




RESIGNATION OF THE PRESIDENCY.         I45
upon him  whenever the temporary demand had been
answered. Ever accustomed to watch closely the phenomena of his own mind, he detected the imperious claim
which nature, in various ways, was making for repose.
His physician unhesitatingly told him that he must not
longer remain pressed with the duties of his present
office. His own convictions accorded with this opinion.
" I was convinced that I could not have discharged my
duties for another year.... I was treated with the greatest kindness by the corporation and by the Faculty. They
desired me to continue with less labor. But I thought
that no arrangement of this kind would be for the good
of the university. So long as I was responsible, I could
not help doing all that responsibility involved. If I did
not act thus, the institution would suffer."
At a special meeting of the corporation, held August
21, 1855, President Wayland read the following letter:"BROWN UNIVERSITY, August 20,' I85s.
"' TO THE CORPORATION OF BROWN UNIVERSITY.
"Gentlemen: After more than twenty-eight years' service, the conviction is pressed upon me that relaxation
and change of labor have become to me a matter of indispensable necessity. These, I am persuaded, cannot be
secured while I hold the office with which you have so long
honored me. I therefore believe it to be my duty to resign
the offices of president of Brown University and professor
of moral and intellectual philosophy. If it be agreeable
to you, I desire that this resignation may take place at the
close of the present collegiate year.
"In sundering the ties which have so long bound us
officially together, I shall not attempt to express the sentiment of gratitude and respect which I entertained towards
the gentlemen of the corporation of Brown University.
For more than a quarter of a century we have labored
together in,promoting the cause of good learning, and
specially in advancing the interests of this institution.
Those who, like myself, were young men when'I entered
upon office, are with me beginning to feel the approaches
of age. Yet during this long period, no spirit of dissenVOL. II.        IO




I46        LIFE OF FRANCIS WAYLAND.
sion has either divided our councils or enfeebled our exertions. We have beheld this university, year after year,
advancing in reputation and usefulness, and diffusing more
and more widely the blessings of education. Let us thank
God for giving us this opportunity of conferring benefits
on mankind, and for crowning our labors with so large a
measure of success.
" Permit me, gentlemen, to tender to each one of you
the assurances of my grateful regard, and believe me to be,
With the highest respect,
Your obedient servant,
F. WAYLAND."
He writes to Rev. Dr. Bartol:-... I am glad to see that you look upon my resignation as I have done, and, what is somewhat remarkable, for precisely the same reasons. Had you and I
conversed together fully, and had you given my reasons
in brief to another, you would not have altered a word
from what you have written. The work was wearing
upon me, and would in a few years have worn me out.
It has become burdensome. It is almost entirely secular.
A president is held responsible for what he cannot do, and
this is sadly grinding to a man's conscience. I am happy
to see that, now the thing is done, almost every one says
that I have acted wisely. This, as you suggest, is a matter of substantial comfort, and adds to the great pleasure which I feel every moment when I reflect upon the
fact that my work as president of a college has ceased -
a comfort and peace which I have not felt for many years.
I trust, therefore, that I have not acted unwisely. May
God grant his blessing upon my doings, and render the
remainder of my life useful to my fellow-men, and acceptable to him."
The corporation, convinced that his decision was fixed,
accepted the resignation, and adopted a series of appropriate resolutions.
We quote from the Independent the following graphic
delineation of the events of Commencement Day, 1855.
The account appeared-under the head of " Editorial Correspondence," and was, as we suppose, from the graceful




COMMENCEMENT OF I855.              147
pen of Rev. J. P. Thompson, D. D., who, on the evening
preceding, had addressed the Missionary Society of the
University.
"PROVIDENCE, September 5, i855.
"... To-day there is but one Providence, and that is
the city on the hill, the light of whose university cannot
be hid; and there is but one name spoken in Providence,
and that is the name of the retiring president, which has
given to college and to city a world-wide fame. The
only use of railroads just now is to bring hither from
every quarter the sons of Brown and members of the
great fraternity of letters, to join in a parting testimonial
to Francis Wayland....
" This day (Wednesday) is appropriated to the proper
Commencement exercises. After the degrees were conferred, the chancellor of the university, Dr. Tobey, pre.
sented to Dr. Wayland the resolutions which had been
adopted by the Board of Fellows and Trustees in accepting his resignation. Dr. Tobey is a member of the Society
of Friends, and, though not himself a graduate of any college, has manifested a lively interest in the cause of education. He is a man of generous culture and of handsome
address. He adheres to the strictness of Quaker phraseology, and expresses himself with that peculiar neatness
and taste which characterize the Friends, especially in
matters of compliment. In presenting the action of the
trustees, he said,'President Wayland, I herewith present thee a certified copy of the resolutions now read in
thy hearing. Wilt thou be pleased also to accept from
me personally the assurance of my high regard for thee as
a citizen and an instructor of youth, with the desire that
Heaven may smile with prosperity upon the evening of thy
days?'
"The valuable document presented by Dr. Tobey, enumerating the various services of Dr. Wayland to the college,
was drawn up with excellent judgment and taste, and was
the more interesting from the quaintness of its style. The
Quaker chancellor did not scruple to give the retiring
president all his titles of vain and worldly pomp - D. D.,
LL. D., &c., while yet he accosted him with the familiar
thou.




148        LIFE OF FRANCIS WAYLAND.
" Dr. Wayland had the good taste'not to attempt a
speech.  Vith evident emotion he said,"' Mr. Chancellor, I beg you to accept, for yourself
and for the gentlemen with whom you are associated,
my grateful acknowledgments for the kindness with which
you have been pleased to estimate my imperfect services.'If the corporation of Brown University believe that
I have faithfully endeavored to do my duty, I desire no
higher earthly reward.'
" The whole scene - the' unbaptized Quaker,' the representative of the extremest spiritualism, in his prim habit
and with his precise and well-ordered phrase, contrasted
with the sturdy Baptist, the representative of the intensest
form of an outward ordinance, yet overflowing with spiritual emotion; these two sects, whose forerunners were outlawed from the old Puritan colony of Massachusetts, now
met in that shelter which Roger Williams founded for'persons distressed for conscience,' and fraternizing in behalf of a sound and liberal Christian education- this was
a scene which some painter's pencil or some poet's pen
should have caught upon the instant to transmit to other
generations. Will not Longfellow raise for us the spirit
of Roger Williams to look upon the Providence of today?
"After these exercises came that indispensable conclusion of a Commencement, the public dinner. Tables were
spread under a large tent in the college grounds, and several hundred sat down to the feast. At the close of the
dinner, Judge Thomas, of Worcester, presented a series of
resolutions adopted by the Alumni, highly complimentary
to President Wayland. These he introduced by a happy
and feeling speech....
"Dr. Wayland rose to reply, but said,'his heart was
liquid, and he could pour it out like water.' As, however, everybody demanded something from his lips, he
proceeded to give the secret of that success which all
agreed had been attained by Brown University in the last
thirty years. I can only give an outline of the great
thoughts and principles which Dr. Wayland uttered with
a simplicity and candor which showed the secret of his
power. I beg every one,- especially every young man, -
* The greater part of Judge Thomas' remarks has been quoted
in a previous chapter.




SOURCES OF HIS SUCCESS.            I49
whose. eye may run over this letter, to ponder these
weighty words of one of the wisest of teachers,
" Dr. Wayland referred to the.fact, that when he entered
on the presidency there were but three professors and
two college buildings; the library was small and seldom
used, and there was no apparatus. There were no recitation-rooms, but recitations were held in the rooms of
students, week by week, in rotation. Now, in its grounds
and buildings, its library and lecture-rooms, its apparatus
and professorships, Brown University is as well furnished
as any college in.New England. The secret of this success, so far as he was concerned, was as follows:C" I. A resolute and honest consecration to the work to
be done. He had cut loose from whatever interfered with
that work. He kept himself from amusement, - for which
he had no taste,-and even from favorite studies, and gave
himself to the work of building up the university.
"2. A dogged instinct to do his duty. He had a fixed
determination to go through with what he had begun, and
to take up every duty as it came. No doubt, in the matter of discipline, some had thought him a'regular old
despot.' But God only knew the agony he had endured
when called to inflict pain on any student or his friends.
The pain they had suffered was nothing when compared with his. He had tried to avoid discipline, but
could not. And now, as the rejected suitor appealed from
Philip drunk to Philip sober, so he appealed from impetuous and excited young men to the men he saw before
him, matured and subdued by experience. They must
decide on his acts as an instructor; and there was no
pupil of his whom he would not be glad to meet anywhere, for he knew that towards all he had done his
simple duty.
"' 3. Never to actfor to-morrow, or next month, instead
of to-day. It has been my rule to do to-day what I have
to do, as well as I know how. The way to prepare for
to-morrow is, to do with a whole heart the duty of to-day.
Sometimes young men take up teaching as a temporary
employment, while preparing for a profession; but their
heart is not in it, and consequently they break down as
teachers, and carry with them into their profession the
reputation of men who have already failed. Do your




150        LIFE OF FRANCIS WAYLAND.
present duty, and never be mousing around for something
else.
"' 4. Adherence to general princzples. Have confidence in general principles. Our wisest men-for I take
it for granted that our politicians are our wisest men -
often mistake from want of confidence in principles.
Things follow their tendencies. Take a law of right and
carry it through, and accept the good and bad together.
You can't have the good of a principle without the evil.
But follow the principle. It will bring you into narrow
places, and up steep defiles; but keep on, and you will
see a glory beyond, that will repay the labor and toil of
the ascent. For myself, I am built railroad fashion. I
can go forwards, and, if necessary, I can back; but I can't
go sideways.
"' s. Whatever of knowledge I have of men or mind,
I have gained from the New Testament of the Lord
yesus Christ. Study the Bible if you would be wise.
Count it your highest honor to be useful to your fellowmen.'
" These remarks were received by all with deep emotion."
On Friday afternoon, when the bell rang for the opening exercises of the new term, Dr. Wayland was walking
through George Street, not far from the residence of the
late Professor Goddard. He stopped and listened. To one
of his former pupils, who was just passing, he said," No one can conceive the unspeakable relief and freedom which I feel at this moment to hear that bell ring,
and to know, for the first time in nearly twenty-nine years,
that it calls me to no duty."




CHRISTIAN WORSHIP.             15I
CHAPTER VI.
HIS NEW HOME. -THE OUTRAGE IN THE SENATE. -
" CHRISTIAN WORSHIP." -ELECTION OF 856. - CORRESPONDENCE. -AN INTERESTING REMINISCENCE.
SEVERAL months previous to his resignation, Dr.
v   Wayland had commenced building a house at the
corner of Governor and Angell Streets. The lot was
beautifully situated, sloping eastward towards the Blackstone River, with (at that time) nothing, save the trees, to
interrupt the view of the water.
His first care was to prepare the ground which was to
form the garden; and in doing this he put in practice the
principle which he had more than once urged on the farmers of Rhode Island-thorough tillage. The land was
subsoiled to the utmost possible depth, and all the stones
of any magnitude were removed. The effect of this labor
in relieving the ground alike from excessive drought and
excessive dampness, was marked and permanent. As
soon as the state of the ground admitted, he began to
set out fruit trees of all kinds. Probably there was not
a tree upon the place which his own hand did not plant.
In January, 1856, at the dedication of the Third Baptist Church in Worcester, he preached the sermon upon' Christian Worship," afterwards included in " Sermons
to the Churches."
In this discourse he considers the radical idea of worship as existing under the heathen, the Jewish, and the
Christian systems. He then traces in each case the legitimate influence of the idea upon the outward form, and




152        LIFE OF FRANCIS WAYLAND.
particularly shows what should be the effect of the Christian theory of worship upon the construction of Christian
edifices, and the conduct of Christian services.
His view of the several religious systems is searching
and profound, and the sermon, while by no means wanting in directness and fidelity of personal appeal, is characterized, in a degree not usual in his later writings, by
the graces of diction.
We quote a paragraph, not as by any means the finest
passage, but as bearing perhaps, better than any other, to
be severed from its connections.' In the early ages of humanity, men, like children,
think more readily through the medium of visible objects.
Hence the idea of God is soon transferred to some representation of the Deity which can be seen and felt. Thus
arose all the multiplied forms of heathen idolatry. Each
nation, forming its own conception of the Supreme Being,
embodied that conception in some material image. Then,
again, the notion of the Deity became divided and subdivided, as some distinct supernatural being was supposed
to govern some peculiar department of the visible creation.
Thus every nation, and tribe, and city had its appropriate
gods, to whom it specially looked for succor in calamity,
and whom it adored as the author of every deliverance.
Not only every trade and occupation, but every individual,
had his supernatural friend, god, demigod, or deified hero,
to whom his special service was due, and who was to him,
in a peculiar sense, the giver of all good.
"It thus followed that a mutual intercourse was supposed to be established between the gods and men. The
gods bestowed favors, and men made to them offerings of
the things in which they specially delighted. The gods
were present, either by representation or in person, and
they received the sacrifices which the worshipper presented. But the common people were not worthy themselves to present their offerings to the gods.  Hence a
caste selected from the people, or holding their office by
hereditary descent, was chosen by the god to mediate between him and men. And, again, since the gods were
personally present, they must have a place of abode. At




HIS NEW HOME.                I53
first the most beautiful and picturesque spots on earth
were consecrated to their service. Thus, in Greece, the
lofty hill-top, as it first received the rays of Apollo, the
smiling valley, bearing on its bosom the rich gifts of
Ceres, the solemn forest, as it whispered the praises of
Jove, nay, every sparkling fountain, every mysterious
cavern, every. loud-resounding beach, had its presiding
divinity. As wealth increased, men, began. to adorn and
beautify. their private residences. The deity must also
have his appropriate dwelling-place. His house was the
temple. This was his chosen abode, where, by his own
appointment, he could be most acceptably worshipped.
Hence he scattered blessings upon his friends, and hence
he launched his thunderbolts upon his enemies.  The
splendor of the temple of the deity was the measure of
the devotion of his worshippers. Hence the wealth of
provinces was not unfrequently exhausted in providing a
suitable edifice for the abode of the god. All that genius
could conceive, or art elaborate, was poured out in profusion in honor of the patron deity. Hence arose'those
stupendous structures in India and Egypt, and those magnificent temples in Greece and Italy, the. ruins of which.
cannot now be viewed without the profoundest emotions
of grandeur and astonishment. The civilized world was
dotted thickly with edifices and shrines, in comparison
with which all that the Christian religion has done in the
erection of forms of beauty and sublimity dwindles into
insignificance.' Of the moral results of the heathen temple worship,
it is not my purpose here to speak. These may be best
understood from the character of paganism delineated in
the first chapter of the Epistle to the Romans."
In March, 1856, his residence being completed, he
moved into it; we may suppose, not without many serious thoughts, as he looked forward to the events which, in
the order of nature, the house would, in no very long series of years, witness.* Yet it was with many pleasant and
cheerful anticipations that he became, for the first time
* It was worthy of note as an illustration of his conscientiousness, that, until he was a householder, he would not vote on any
municipal question involving the expenditure of public money.




154        LIFE OF FRANCIS WAYLAND.
in his life, possessed of a home on which he might look
as permanent, and found himself free from harassing
avocations, and enabled to spend his time in the culture
of his own soil, and in labors for the promotion of the
happiness and holiness of mankind.
On the 7th of June, I856, he took part in the meeting
of the citizens of Providence, called out by the assault
upon Senator Sumner. His appearance upon the platform was greeted by his fellow-citizens with a degree of
enthusiasm, which was alike unexpected and grateful to
him. In his remarks, as in his speech upon the Nebraska
Bill, he put aside the incidental features of the matter under consideration, and sought to reach the grand principle
involved. He alluded to the fact that there are but two
forms of governmentt-the government of law and the
government of force. The recent assault he regarded as
one of the steps in an effort to dethrone the government
by law among us, and to inaugurate the government by
force. He concluded thus:
" The question before us is simply whether you, here
and now, consent to this change in our form of government, and accept the position which it assigns to you,
and whether you agree to transmit to your children this
inheritance. For myself I must decline the arrangement.
I was born free, and I cannot be made a slave. I bow
before the universal intelligence and conscience of my
country, and when I think this defective, I claim the privilege of using my poor endeavors to enlighten it.  But
submit my reason to the bludgeon of a bully, or the pistol
of an assassin, I cannot; nor can I tamely behold a step
taken which leads directly to such a consummation."
He was profoundly interested in the issue of the national election in I856, and, it need scarcely be said, voted
for the candidate of the Republican party. He was not,
however, surprised at the result of the election, and had
no doubt of the divine wisdom which permitted the event.
To Hon. C. G. Loring, Boston:



ELECTION OF I856.               I55
"June 7, I856.'"... Since I saw you, I have thought of but one subject- the condition of the Northern States. We have neglected the sighing of the captive, and said that slavery
was, after all, a small matter; and God is giving us a
taste of it, that we may see how we like it ourselves. The
iron already enters my soul. I feel that we are governed,
not by law, and the expression of the universal conscience
of the nation, but by bowie-knives, bludgeons, and the
lash. I hope that the conscience and love of liberty in
this people will be aroused.
" You mentioned a thought to me to which I attach great
importance; it is the formation of some plan of concert
among the free states. We must have concert, and act
upon a plan. It may require some time, and labor, and
sacrifice, but it is worth them all.
" But amidst all this confusion God reigns, and the
wrath of man shall praise him, and the remainder of wrath
he will restrain. I try to uphold my hopes for my country
by falling back on the character of God. There only is
our trust."
To a minister, during the Fremont campaign: -
" September 20, I856.
" The business of a teacher of religion, I think, is to
press upon men the principles on which they should act.
When he applies these principles to particular cases, so
as to show men, as the minister of Christ, how they
should act, he mistakes his office; certainly, as a general
thing. You may on the authority of God urge his law.
To tell men that they must vote for Buchanan, Fillmore,
or Fremont, on the same authority, is to claim his sanction for your opinions. What is this but Romanism?"
To Dr. Bartol: 
" November 17, I856.
"... Well, the election is over, and I am satisfied.
We have at last a North. It is an expression of decidedly
changed public opinion. We have now a basis of operations, and have only to be united, to keep alive the moral
sentiment of the people, to diffuse light, and to gain the
next tier of states, and the result is sure. If Fremont had




156        LIFE OF FRANCIS WAYLAND.
gone in with new and undisciplined men, and a Senate
and House against him, we should have been broken up.
Now I think the chances of freedom are good —God
prosper the right."
To a minister:"... Let us try to do the work that seems set before.
us, looking to God for his blessing. He will take better
care of the future than we can. I begin to distrust thoroughly all long-tailed human plans. God has not the
least respect for them. The great power in morals is
example, and no one can tell how far God will make
this useful."
To his sister:"... The more I see, the more I am in love with the
true Baptist principles. They are in accordance with the
teachings of the Savior. This Abrahamic covenant, and
hereditary membership, are the curse of the church. I
think much more gravely of their effects than ever I did
before.....You see the insidious nature of infant baptism.
Manage it as you will, it leads to mingling the church and
the world. It is the worm at the root of the spirituality
of the church..."
To a sister:'... The past year has been one of mercy to our family in general; sickness has visited us, but death has not
been permitted to invade us. We are all a year nearer to
a change of worlds and to the judgment-seat. As I grow
older, I am more and more impressed with those views of
scriptural truth that were so dear to our beloved parents.
I rejoice the more to hear them in the pulpit and to
read them  in the printed page.  I deeply regret that
they are no more dwelt upon by the ministers of the gospel. The present state of the churches shows the need of
them, and until that need be supplied I have but little hope
of any improvement in their condition. It has seemed to
me that preaching is now directed to building up a society,
as it is called, and not to making or improving Christians.
May God send us a renewing, for all the influences of the
Spirit are, as it seems, bestowed upon the heathen."




CORRESPONDENCE.               157
To the. same:".... Your suggestion about society in your last bears
upon a difficult point. That we are socials beings is true
and important. Columbus' idea of guiding a power which
he could not resist, does not, that I see, find an example
in the life of Christ. I do not see how we could guide
card-playing, polking, and waltzing to any good result,
any more than drinking champagne and whiskey, and
intoxication. These seem to be numbered among the
unfruitful works, with which we have no fellowship. If
we had the moral power to go among those engaged in
them, and reprove them, and mingle a prayer-meeting
with them, it would be another thing; but this would be
ill-bred, for we were not invited for such a purpose. I
take a different view of it. Why should not reasonable
and intelligent people have their own parties, and unite in
innocent and profitable intercourse. This is not ill-bred.
Let worldly people have their parties, and let us have.
ours. It may be said this would not succeed. Well, it may
be tried. If it fails, then we can stay at home. It is very
useless to preach to other people to abandon the world
which we ourselves visibly cherish and pursue. So it
seems to me, but I am open to conviction. I know,
however, that I could not preach to people to die unto
the world, if I frequented such entertainments as are
common."
On his sixtieth birthday he writes to his son: -
"I thank you for your kind and filial expressions of
affection. As I grow older, I feel more and more the
need of kindness. I am not quite an old man, but am
approaching to it. Soon, if I am spared, feebleness will
come upon me. I hope to gather strength from my new
avocations and labors, yet this will be as God pleases.
But a small remainder of my life is left; and I desire to
spend it for the good of man and the glory of God. I
trust I have your prayers that this may be my course of
life until the end. I find myself getting more and more
unlike the men around me, and more solitary as I grow
older. I cannot be a partisan; and he who is not, will
have but few companions. I turn more and more to my
children and relations, and am glad to have their sympathy and succor."




158        LIFE OF FRANCIS WAYLAND.
During the summer of 1856 he attended Commencement at Yale College. The following incident, communicated by a gentleman of deserved eminence in literature
and education,* is appropriate at this point: -
" I never spoke with Dr. Wayland, nor did I ever see
him but once; and I never heard him, except in a ten
minutes' speech, off-hand; and yet, in that speech he did
more towards shaping my ideas and plans in life than any
other person has ever done.
" I had just returned from a three years' tour in Europe,
whither I went immediately after graduating at Yale. I
was so situated, that I might reasonably be supposed to
be beyond the need of much exertion. I had done and
written some things which my friends thought warranted
me in adopting a pleasant literary life. I was reading,
and trying to enjoy myself in New Haven, yet not satisfied, and anxious to do something.
" Lounging about the edge of the crowd at the Alumni
meeting at Yale, in I856, I was attracted by hearing his
name, as he was called on to speak. He rose, and his
appearance made an impression upon me, such that I
doubt whether those who saw him constantly, now carry
in their minds a more vivid portrait of him than I do at
this moment.
"He spoke of the possible rise or decline of this nation,
of the duties of educated men, and said that he believed
this country was fast approaching a' switching-off place'
towards good or towards evil, and added that, in determining which way the nation should be'switched off,' the
west held the balance of power, and that the west was
the place for earnest men to work in, to influence the
nation. That was all; but it changed my whole life. I
gave up law, literature, and politics, and thenceforward
my strongest desire was to work anywhere and anyhow
at the west in education."
* Hon. A. D. White, LL. D., president of Cornell University,
New York.




THE APOSTOLIC MINISTRY.            159
CHAPTER VII.
VIEWS OF THE MINISTRY. —-  APOSTOLIC MINISTRY." —
4" NOTES ON THE PRINCIPLES AND PRACTICES OF THE
BAPTIST CHURCHES."-LETTERS FROM J. M. PECK, D. D.,
PRESIDENT ANDERSON, HON. W. LUMPKIN, R. ANDERSON, D. D., H. G. WESTON, D. D., DR. NOTT, J. W.
ALEXANDER, D. D. - EXTRACT FROM ARTICLE BY DR.
WILLIAMS.'W   E will now retrace our steps in order to allude to a
topic, the full consideration of which has, for the
sake of unity, been deferred to this point.
In his sermon at Rochester, on " The Apostolic Ministry," Dr. Wayland, taking as his text the words of the
great Commission, asks,'"What is the gospel?  What
is it to preach the gospel? and, Who are to preach the
gospel?" To the latter question he replies, " Every one
who has heard and believed it." " Every disciple of
Christ must be a discipler." To the promotion of this
object, every endowment of every Christian should be
devoted; and those persons who are specially called by
the Holy Ghost, and fitted by peculiar qualifications, are
to consecrate themselves singly to this labor. " The minister does the same work that is to be done by every other
member of the body of Christ; but, since it is his exclusive business, he maybe expected to do it more to edification." It was by acting on these principles that the early
disciples secured such triumphs for the gospel. Thus was
it that the nation of the Karens was evangelized. Thus,
too, have the German Baptists multiplied beyond prece



i60        LIFE OF FRANCIS WAYLAND.
dent; and such was the practice of our own denomination in America in its earlier days. IHe next considered
the bearing of these doctrines upon Christian and ministerial education. The sermon closed with an appeal to
the disciples of Christ, to exhibit a zeal proportioned to
the demands of the nation, and the portents of the age.
In 1855 Dr. Wayland commenced, in the Examiner,
(N. Y.), a series of letters, with the signature " Roger Williams," entitled "' Notes upon the Principles and Practices
of the Baptist Churches." Of their purpose he says,"The general design of these papers is twofold. In
the first place, I have endeavored to present a popular
view of our distinctive principles and practices, indicating,
at the same time, their harmony with the precepts of the
New Testament; and, in the second place, I have labored
to impress upon my brethren the importance of a firm
adherence in, practice, to what they believe to be the
truth."- Author's Preface to the English Edition.
He originally intended to prepare only eight or ten letters; but the subject opened before him; new topics suggested themselves to his mind, or were suggested by the
letters of inquiry which reached him; and at last the series
contained fifty-two numbers. The letters were commenced
during the last year of his presidency, and were continued,
during a considerable portion of the following year. In
1856 they were collected and published in a volume.
The "Notes," both as they appeared from week to week,
and after their publication in a more permanent form,
were favorably received. They do not bear the marks of
elaboration, but resemble rather the familiar conversation
of a man of large mind, extended experience, and elevated
piety. Had the author consulted authorities more fully,
he would have escaped some errors of detail; but it is
doubtful if he would have preserved the singularly natural
and transparent style which is one of the chief attractions
of the book. He writes, -
" There was nothing in it which I supposed to be new.




PRINCIPLES AND PRACTICES.          I6I
It merely presents the views which have generally
been held by Baptists, as things taken for granted, and
which had never before been reduced to regular form.
Men, were pleased to read in print what they had always
believed, but had never before seen collected together."
-MS.
The volume was republished in England as Vol. I. of
the Bunyan Library. In the Introduction to the English
edition, the editor,- Rev. J. H. Hinton, offers some just
remarks upon the excellences and defects of the work,
closing with these words:t" It is but simple justice to say, that the reader will find
the volume everywhere interesting, instructive, full of
sound judgment and wisdom, written in charming English, and never violating a Christian spirit."
Dr. Wayland's purpose in these letters, as indicated in
his words quoted above, unavoidably led him to consider
some of the particulars in which the practice of the Baptist churches had varied from their principles, and to urge
his brethren to " stand in the old ways." He was of
opinion that, adhering to their principles, they would not
fail to achieve great results for God, and especially to
gather large numbers of those holding neither the highest
station nor the lowest in society, the " middling interest;" among whom, in his judgment, was always to be
found the most promising field for labors, looking to the
moral and intellectual elevation of man. But he thought
that he perceived a disposition to forget these principles,
and to seek, by conformity to other sects, to gain the more
aristocratic classes. This he regarded as a grave error.
He was convinced that the practice of the denomination
in regard to the qualifications and duties of the ministry
differed from the principles which the Fathers, adhering
to the divine standard, had held. An unwearied advocate of true progress, a radical in his views of education,
he yet could not regard anything as progress which varied
from the teachings and the spirit of the Bible; and he
VOL. II.         II




162        LIFE OF FRANCIS WAYLAND.
believed that -the highest advancement of which man is
capable is secured by obedience to the inspired wisdom.
"The gospel is radical enough for me," he once said.
And in proportion to this variation the ministry had lost
in numbers and in power. He had already, in the " Apostolic Ministry," indicated some of the steps which would
tend towards an increase in the numbers of the ministry.
In the " Letters on the Ministry of the Gospel," published
some years later, the increase of its efficiency is the leading theme. He devotes nearly a third of the volume now
spoken of to considering both these points. The three
productions really form one series.
He was deeply impressed with the fact that the number
of Baptist ministers fell, by several thousand, short of the
number of Baptist churches. He was of opinion that this
want should be supplied, in part, by encouraging every
Christian, whether ordained or not, to use all his powers
for the service of Christ and the salvation of souls.
Further, the number of laborers in the ministry would be
enlarged, by encouraging persons engaged in secular business, yet possessing gifts of persuasive speech, to devote
a portion of their time to evangelical labors. And the
number of persons consecrating their whole time to the
single work of preaching the gospel would be increased
by removing any restrictions which had insensibly grown
up (not warranted by Scripture, nor by the primitive
usage of the denomination), and by allowing every one
called of God to the ministry, to enter on the work of
preaching, with such a degree of theological learning as
the providence of God places within his reach. If he
were able to devote a long series of years to preparation
and study, let provision be made for him to do so. But
if from age, or want of aptitude for study, or from poverty,
or domestic circumstances, or from any other cause, such
a course be out of his power, then let him diligently and
conscientiously use such means of improvement and cul



MINISTERIAL EDUCATION.           163
ture as God has made possible for him, and proceed in
the work to which he has been divinely called, trusting in
the promised aid of the Holy Ghost. That he was not
mistaken in the opinion that the numbers of the ministry
might thus be increased, would seem evident from a
statement in his reminiscences.
" I have had several letters fiom ministers who had not
had the advantage of a professional education, saying how
greatly they had been consoled by this public declaration,
that a man might be a called and accepted minister of
Jesus Christ, without going through college or knowing
a word of Latin or Greek. Others, who had given up all
thought of the ministry in despair, had been encouraged to
turn their attention to it."
An opinion has, we believe, gained some currency, that
Dr. Wayland was opposed to the education of the ministry. That he regarded moral qualifications for this work
as taking the precedence of all else, is, indeed, undeniable.
But that he did not ignore or undervalue education, we
will not undertake to establish by argument. If the record
of his life and labors leave any room for doubt on this
point, it would seem that it would be dispelled by the
views advanced in the sermon on the Apostolic Ministry
(pp. 46-57, as found in Sermons to the Churches). It
would be difficult to find a more clear, terse, and unanswerable argument for Christian and ministerial education.
"' I was said to be opposed to ministerial education, because I held that a man with the proper moral qualifications might be called to the ministry by any church, and
be a useful minister of Christ, and that we had no right to
exclude such a man because he had not gone through
a nine or ten years' course of study. God calls men to the
ministry, by bestowing upon them suitable endowments,
and an earnest desire to use them for his service. Of those
thus called, some may not be by nature adapted to the
prosecution of a regular course of study. Many others are
too old. Some are men with families. Only a portion are




164        LIFE OF FRANCIS WAYLAND.
of an age and under conditions which will allow them to
undertake what is called a regular training for the ministry, that is, two or three years in an academy, four years
in college, and three years in a seminary. But does not
every man require the improvement of his mind, in order
to preach the gospel?  I think he does. His faculties,
all of them, are given him to be used in the service of God,
and the more he can do to render them efficient, the. more
he will have to consecrate to that service. But this is to
be conditioned by the circumstances under which he has
been placed. A theological seminary should be so constructed as to give the greatest assistance to each of these
various classes of candidates. Some may be able to take
a smaller, others a greater amount of study. Let each be
at liberty to take what he can, and then the seminary is at
rest. It has done what it could. The rest is left to
Providence." - MS.
Again, in the " Notes on the Principles," &c., he says," If it be said that these views are opposed to an educated ministry, we reply, Is it opposition to an educated
ministry to affirm that every man whom God calls to the
ministry, should cultivate himself just so far as God has
given him the opportunity? Is it opposition to an educated
ministry to urge every minister to improve to the utmost
his younger brethren, in whom he perceives gifts for usefulness? Is it opposition to an educated ministry to labor
to improve the-hundred instead of the ten? All that we propose is, that every one be encouraged to enter upon this
work who possesses the qualifications which the Holy
Ghost has established, and that every one who engages
in it, be urged and aided to give himself all the means
of improvement which the providence of God places in his
power."
The writer of these: pages once said to Dr. Wayland,' Is it your opinion that every candidate for the ministry
should conscientiously secure just as high and complete
an education as the providence of God renders possible?"
Dr. Wayland replied, " That is exactly my opinion." A
clergyman who, for a number of months, studied for the
ministry under his instruction, says,



REMEDIES INDICATED.             165
"There cannot be a greater error than to suppose that
Dr. Wayland had an inadequate or superficial notion of
the preparation needed for the ministry. No one was
ever more difficult to satisfy. An exegetical exercise, a
sermon, or a plan offered for correction, that would pass
muster almost anywhere else, he would criticise, exhibiting its short-comings, until the writer was glad to carry off
the remains, and set himself to the task of re-writing it."
He was of opinion that the efficiency of the ministry
might be increased, first, by admitting no one to ordination who had not given ample proof of a divine inward
call, and of a personal adaptation and aptness to teach.
Persons who entered the ministry under anything but the
strongest and most unmistakable divine impulse, however
complete their education, lowered its standard and reduced
its power. Second, he would have the education for the
ministry, whether in a seminary or under the advice of a
settled pastor, so conducted as to be a moral rather than
a mental preparation, and so as to lead the candidate as
much as possible into a practical acquaintance with the
duties before him. Third, he would have the entire ministry pervaded by a profounder spirituality, a larger acquaintance with the Word of God, and a more absolute forgetfulness of self, and consecration of every power to Christ;
or, to employ his own words, -
" We need more prayer, more reading of the Scriptures,
for our own spiritual improvement, as well as for public
preparation; we need a more exclusive and entire consecration to our work; we need a victory over the world,
which should trample under foot its applause, its wealth,
its honors and distinctions, and be willing to become great
by becoming little in the sight of men. The first thing
for a minister of the gospel to attain, is conquest over
himself; to be perfectly willing for men to say of him
what they please; to bear the contradiction of saints and
of sinners, if only he can, by preaching the simple truths
of the gospel, be the means of converting men to Christ,
and saving souls from eternal despair.  When he has
broken these fetters, and thus become a freeman in Christ




i66        LIFE OF FRANCIS WAYLAND.
Jesus, he can enter upon his work, with a power of faith,
with might in the inner man, which those who consent to
bow down to the world, and do merely what those around
them are doing, can neither attain nor understand." *
He was of opinion that the efficiency of the ministry
would be greatly increased by faithful pastoral visitation.
"In such visiting, the pastor should make it his business to enter into the religious condition of every individual. With the Christian, he should converse on the
evidences of personal piety, the motives to a holy life, the
value of souls, and the importance of a life of entire consecration of ourselves to Christ..
"Ile will pay particular attention to the children of
every family, calling them to early repentance, and pressing
home upon each one the gracious offers of mercy through
the blood of the cross.... To the worldly and unrenewed in heart he will kindly, yet faithfully, speak of the
vanity of the world, the hollowness of its pleasures, and
the treachery of its promises, and will urge them without
delay to seek for an interest in Christ."
He also believed that, by the relinquishment of manuscript sermons in the pulpit, and by the practice of expository preaching, the ministry would gain in power
over the hearts and consciences of men.
The following corespondence is introduced as apposite
in this connection:Dr. Wayland to Rev. Dr. Jeter, Richmond, Va.: —
" April 19, I854.
" Your letter was really as cold water to a thirsty soul.
It is now so long since I have heard from you, that I
did not know but you had forgotten me. It was a great
pleasure to converse in this way with you again. I am
glad the Memoir pleased you. It was a very interesting
labor. Dr. Judson rose in my estimation from the first to
the last. He will take his place among the first missionaries
of this or any age.... As to the sermon [Apostolic Ministry], I can say, with you, that the opposition of brethren to
its doctrines has alarmed me. I did not know before, how
* Ministry of the Gospel, pp. 137, I38.




LETTER FROM J. M. PECK, D. D.         I67
far Baptists in cities had swung from their ancient moorings. I do not think that there is a word in it that would
not have been acknowledged by all Baptists when I was
a boy. And yet, it is here considered as radically opposed
not only to an educated ministry, but to all education.
My brother, if the views which are held by many of our
brethren be carried out, our denomination is done for.
Let it be received as true, that a Baptist is not to preach
the gospel without years of heathen learning, or, if he
does, that he is nothing but a backwoodsman, of whom
every one ought to be ashamed, and we are dead, plucked
up by the roots. We leave the Acts of the Apostles, for.
the teachings of Presbyterians and Episcopalians. Look
where you will, no denomination ever increased with this
ministerial heresy. We began from nothing; how God has
blessed us! But just as soon as we desert our principles,
we cease to enlarge, and the Spirit of God is not with us.
I hope that the brethren in Virginia will hold fast to the
doctrine of the New Testament, and in this respect the
distinguishing doctrine of the Baptists. It is most absurd
for us to aim at the aristocracy; they do not want our
kind of religion. We are a middling-inlerest people,
and there is no better interest. The Bible does not encourage us to aim for the rich. Jesus Christ did not, and
we had better follow his example....
"' Well, my brother, I rejoice to unite with you, in love
to all who love the Savior. There are, and will be, divisions of opinion; but there is one Redeemer, one hope
through grace, and one heaven, to which all who love
Jesus Christ are tending. I am sorely grieved at this
Nebraska business; but I love all my brethren in Christ,
north or south, east or west; and I can rejoice with them
in all that advances the kingdom of Christ. I shall always
remember you with pleasure, and your visit here."
From the late Rev. J. M. Peck, D. D., of Illinois:" I regard your views pertaining to the Christian ministry, and especially the propagation of the gospel, not only
as truthful, but as exceedingly important at this crisis in
our denomination. Recently I have seen, in the Christian
Chronicle, a report of your sermon, which confirms me
the more in the correctness of your principles, and their
adaptation to the exigencies of our churches. I am much
gratified to learn that the sermon will go to press."




I68        LIFE OF FRANCIS WAYLAND.
From President M. B. Anderson, LL. D., Rochester,
N.Y.:" I have just finished reading your Memoir of Dr. Judson, and I cannot refrain from expressing the extreme
gratification, which I have derived from the clear, comprehensive, and just delineation which you have given of the
character of that great and good man...
" By the remarks which you have interspersed with his
letters, you have brought out the exact significance of his
life, and the great moral lesson which it is divinely designed to teach. I have never felt more powerfully, than
during the hours that I was reading these volumes, the
glory of the simple gospel of Christ, when apprehended
by faith, and honestly carried out into practice. I remember, when a boy, reading through the night the Memoir
of Mrs. Ann H. Judson. I did not expect ever again to
be so moved by the details of a life, with almost every
part of which I had become familiar. I have, however,
been more strongly moved than I was in my boyhood,
but by a different class of emotions. I have felt crushed,
under a sense of the inadequacy of my conception of the
true ends of a moral being, under the government of God;
of my failure to seize, as I ought, upon the great elemental
principles of our Savior's system of mercy.
" I see in your sermon on the' Apostolic Ministry,': merely a transcript of the great lesson you have drawn from
the facts in the life of Judson. There are some points in
that sermon which I could wish otherwise; but to the great
fundamental idea developed in it I adhere with all my
soul. I have tried, while an editor, to inculcate, with far
feebler powers, a similar view of the gospel ministry. I
have steadily refused to be ordained, while I had not the
pastoral care of a church, so that I might be the' better
fitted to speak and act as a lay preacher. I have deliberately sunk the desire to attain distinction as a preacher
(as the world at large understands the matter) in the desire to introduce among my brethren, and exemplify as
far as my other duties would permit, the idea of talking
about Christ to poor condemned sinners, not as a matter
of professional skill, but as the spontaneous outpouring
of a heart warm with the love of Christ. Though my'talks"' have been necessarily ill digested, prepared often




LETTER FROM HON. W. LUMPKIN.          I69
amid the noise and distraction of the streets of New York,
while attending to business which exercised mly body
alone, they have given me great enjoyment.
" I know that it is only needful for pastors to lead off in
work of this kind, and to enforce the necessity and obligation of it upon intelligent laymen, to accomplish in our
larger cities a work for Christ which shall bring about a
new era in the history of our Zion. I have not a doubt,
that, in and around the city of New York, a dozen
large and vigorous churches might thus be gathered in
two years' time. When irreligious men see persons enter
upon such labor, with no hope of reward, either in money
or fame, it has a moral power over them which can hardly be exerted by the paid missionary. Let laymen thus
go forward and collect Sunday schools and churches, and
God would provide pastors, as fast as the churches grew.
" I remarked incidentally that there were some things
in your discourse that I could wish otherwise. I ought
to say that they are trifles, such as do not hinder me from
doing all I can to circulate it, and inculcate its main principles.... I hope you will excuse me for obtruding these
remarks on your time and attention. I have written from
the heart, because I have thought I should feel better for
saying what I have. I hope you will not feel under obligation to spend time in replying. My main end will be
accomplished, if I shall have said anything which may
induce you to follow up the impulse which you have begun. Can you not write a work on the propagation of
the gospel in large cities, which shall point out in detail
the practical working of the general principles which you
have laid down? "
From Hon. Wilson Lumpkin, of Georgia:"I have read and re-read your discourse on the'Apostolic Ministry,' with all the thought and consideration
which I could bring to bear on the important subject. I
am so entirely satisfied with the value of the inestimable
truths presented, that I dare not trust my limited range of
thought to suggest a single modification of any paragraph
contained in it. I have been a member of the Baptist
church for fifty-two years, and most of that time an acting
deacon. I have been deeply impressed, for many years
past, with the conviction that the church of Christ was




I70        LIFE OF FRANCIS WAYLAND.
doing but a small share of what was necessary to be done,
in order to hasten and secure the universal triumph of the
Redeemer's kingdom on earth. Moreover, I have, for
some time past, believed that the plans and efforts of our
great and good men to regenerate and convert the world
were deplorably deficient, and too much based on worldly
wisdom and philosophy, without sufficient regard to the
plain words of divine inspiration. I have felt that some
great reform was needed in all denominations of our
American church. But I have still worn the collar and
worked in the harness prepared for me by others. I have
looked in hope to our institutions of learning, including
our rising theological seminaries, to furnish our destitute
churches and people with a higher order of qualified men,
to carry forward the work of the Lord. I have fully appreciated all the advances we have made in literary and
religious culture; and yet I have been forced to see and
feel that a greatly increased destitution in religious instruction pervaded many portions of our country. In direct
proportion as the idea prevails that none are to preach a
crucified Savior to a perishing race of precious immortals,
unless they have come from the schools of the prophets,
destitution spreads far and wide.
" But the question that has perplexed me most has
been, What is the reform needed, and how shall it be
brought about? For myself, although an old man, I felt
that I was but a child in such great matters. In the first
place, I had no well-defined plan of reform in my own
mind; and, secondly, I had neither qualifications nor
position for so great a work. But your discourse has revealed to me the great object which I have been in search
of. It appears to me that it is imbued with the wisdom
which comes from above, and is at the foundation of the
reformation which can alone save the church from a
downward tendency. Let the doctrines which you have
advanced be inculcated and put in practice, and the Zion
of our God will arise from the dust, and become the glory
of the whole earth."
From Rev. R. Anderson, D. D:" MISSIONARY HOUSE, 
BOSTON, February 13, 1854. S... You state, very clearly, under your first head,
what the minister of Christ is to preach; but you lay




LETTER FROM R. ANDERSON, D. D.         I71
yourself out mainly upon the preachers. The views you
take are of the highest practical importance, and we shall
never get the amount of gospel preaching we need at
home, nor feel like sparing a sufficient number of our
educated and able preachers for foreign missions, until
your views are those of the public mind. I believe I
agree with you to the full extent of your reasoning, provided the question be, how nominally Christian nations
are to be evangelized. I sometimes feel no small apprehension as to whereunto it will grow, when I observe the
immense power exerted by our theological seminaries, on
all questions relating to the creating and employment of
the gospel ministry. I fear that the prevalence of a feeling that an uneducated ministry is worse than none (or
what comes near to that), is a good deal owing to them.
They have almost all the great batteries of thought in
their hands. I am no enemy, but the firm friend, of these
institutions, and would have them exist, and do all the good
they can; only I would by no means have the community
shut up to them. Let your idea of the simplicity of gospel preaching be repeated in ten thousand forms, until it
is understood; and let all the preaching gifts that exist in
the church be drawn into exercise, by men occupying high
places of trust and influence, by churches and associated
bodies of ministers, and, employed under their watchful
and directing care. I no longer object to colporteurs, nor
to lay missionaries in cities, nor to short courses into the
home ministry when there is reason for it; believing that
an uneducated ministry (with an experimental knowledge
of the gospel) is infinitely better than none. Your reasoning is conclusive, as it seems to me, in respect to home
ministries for evangelizing the people.
" But I am not prepared to send many laymen, nor yet to
send many uneducated ministers, on foreign missions. Nor
do I think it well to attempt sending a veiy great number
of foreign missionaries into any one heathen country not
territorially large. It does not work well. Your theory
comes in here. It is the simple gospel we wish to proclaim,
- what every true convert understands, and can make
known to others; and I would rely chiefly on native force
for evangelizing heathen nations; and only a small part of
this would I require to be in any sense learnedly educated.
Our theological ideas, the result of our home system of




172        LIFE OF FRANCIS WAYLAND.
ministerial education, have gone too much into our foreign
missions, and we have found it difficult to get a native
convert ordained who had not been liberally educated. I
have sometimes been almost reconciled to the scarcity of
missionaries for a time, if it only have the effect to break
down (as perhaps it is providentially designed to do) this
unapostolic notion. I go for your discourse as regards
home ministries; but I am rather increasingly disposed
to send out a select body of foreign missionaries to be emphatically leaders and commanders of the people. And
I see nothing in your discourse to induce me to think
that your views are not accordant with my own. Go on,
my dear brother, without fear or shrinking, and believe
me as ever, respectfully and most truly yours."
Dr. Wayland to Rev. Dr. Anderson:" February 17, 1854.
" I am most happy to find that we agree in all that is
essential as to the gospel commission. The point to
which you except, I confess I have not fully considered,
and will, therefore, hold my opinion in abeyance. The
Mioravians say that they do not desire for missionaries
highly educated men; they have not found them to do so
well. One thing is, however, certain; heathen countries
must be evangelized by natives; no other plan is even
conceivable. It is strange to observe, in our missionaries,
the most deplorable calls for aid from home, and the comparison of the relative proportion of laborers in heathen
and in Christian countries, and, at the same time, a settled
plan to keep out of the field of gospel labor all the natives, or to reduce the number of them as much as possible. Some other views must prevail, and the churches,
wherever they are, must be looked upon, not as wheat
laid up in a garner, but as seed sown in a soil where it
must spring up and bear fruit, if it be planted and watered
by the Spirit of God. We are all looking too much to our
own wisdom, and forgetting that there is any Holy Ghost.
We are making a difference between the times of Christ
and his apostles, and our own times, which I suspect does
not exist. May God give us grace to understand his Word.
I would give infinitely more for a spirit to receive the
gospel as a little child, than for all the commentators,




LETTER FROM H. G. WESTON, D. D.        173
divines, and decrees of councils that have existed from the
beginning.
"But I am prosy. Can anything be done to put these
things in a new light before the churches? I find good
men everywhere are alarmed at our present tendencies."
From Rev. H. G. Weston, D. D.:" PEORIA, ILLINOIS, December 4, I855.
" I can no longer deny myself the pleasure of thanking
you for the views which you are presenting of our duty
and danger as a denomination. Your sermon on Ministerial Education, and your articles in the Examiner, I
have read with tears of gratitude, thankful beyond expression that such truth is set forth in such a manner, and
from such a source. A short time since, a leading Presbyterian minister in this state remarked that your sermon
at Rochester was the sermon of the age. I thought, if
this is apparent to a Presbyterian, how can it fail of approving itself to Baptists?
1 Views more needed and timely could not be offered
to our churches. We have so long and with so much
complacency congratulated ourselves upon the good work
which we are doing in moulding the views and practices
of other denominations (a work unacknowledged by
them), that we have forgotten the (to us) more important fact, that they are wonderfully transforming us. For
years I have desired to see a thorough exposition of the
theme,' The unconscious influence of other denominations upon the Baptists;' but the few to whom I have
dared to make the suggestion have considered the very
idea a slander. Nothing at the present time is so crippling our energies as our wholesale attempts to copy
Pedobaptists. The work to which God has called us we
are leaving undone, and we waste our energies in vain
endeavors to accomplish something which is not within
our power. If, by any means, we can be induced to give
up this vain attempt to combine things that are irreconcilable by nature, -this all-consuming endeavor to put
new wine into old bottles, -if, by God's grace, we can be
brought to understand our duty, and be content with it,
our work will be already half done. We generally see
clearly enough that the theory of the Baptists is radically




I74        LIFE OF FRANCIS WAYLAND.
different from that of the Pedobaptists; but alas! we lose
sight of the inevitable consequence, that there should result an equally different ypractice. O that we could rid
ourselves of this unwillingness to be singular in carrying
out the grand principle of the New Testament! Would
that we were content to be conformed to the principles, as
we are to the ordinances, of the gospel, and that, in the one
case as well as in the other, we esteemed it a very small
thing to be judged by man or man's judgment!
" I will not weary you with expressions of gratitude for
vour exposition of the true nature of gospel preaching.;
but I could not resist the temptation of assuring you that
thousands of hearts beat in warm response to yours, and
that many prayers are offered that your efforts may be
crowned with wonderful success.
" And now will you pardon the liberty I have taken,
and believe me, &c."
From Dr. Nott: -
" I have read, with great interest, your book on the
good old Baptist usages; and I sympathize more with its
teachings than many of your own brethren seem to do.
WVe, by our machinery, make ministers for cities and villages- I mean for what is called the' upper crust' in
them. But as to the great world, and the'lower crust'
of cities and villages, I know not what would become of
these, but for the Methodists and Baptists. And of late,
the Methodists and Baptists are following us, and we are
following the Episcopalians, and they are following Rome,
-at least in the outward aspect of our places of worship,
and it will be well if not in the worship within. The
Baptists, I am aware, are pretty far from Rome yet, and
I pray that they may remain so."
From Dr. Wayland to Rev. J. W. Alexander, D. D.:" I have just completed your admirable Memoir of your
father -now with God. A more charming biography I
have never read. While you write as a son, it is as a son
of Archibald Alexander. There is nothing filial that is
not admirable, and not a word that could not be attested
even more strongly by a host of witnesses. A more beautiful or noble specimen of Christian character can hardly
be conceived. His gifts were great and abundant beyond




LETTER TO J. W. ALEXANDER, D. D.       175
the common lot of humanity; and God placed them where
they shone with a radiance that illumined the whole
church of Christ. The moment I looked upon the portrait, I remarked its likeness to Wilberforce. The latter,
of course, I never saw; but I have seen his portrait by
Lawrence, and the resemblance is remarkable. I saw
your father only on two occasions. Once, about thirty
years ago, I spent a few hours in Princeton, and called
upon him. He received me with a cordiality and kindness which I should have expected only from an old
friend, and showed me the place of repose of the mighty
dead. He invited me to stay with him; but I was unwell,
and was obliged to hurry home, fearing an attack of fever,
which I barely escaped. I have seen hundreds of remarkable men since, whose impression on me has entirely
passed away; but this interview with him is fresh and
green in my memory. Many years afterwards I heard him
twice one Sunday, in Dr. Spring's church. He preached
a sermon to Christians, admirable throughout, but not,
that I recollect, marked by any of those bursts of eloquence
of which he was so capable. A high pulpit and a city
audience is not the place for those things. An old Virginia church, or court-house, crowded around the windows, is the place for such eloquence. Those magic
bursts of feeling must be rare among the conventionalities
and respectabilities of a city congregation. The sound of
a bell depends as much on the quality of the metal as on
the vigor of the blow.
" I now see why Princeton has made good preachers.
I agree with your Presbyterian doctrine very well on most
points, especially on the marked prominence you give to
the work of Christ. I differ from you in some respects.
You make the gospel system more rectangular and closely
articulated than I. You see clearly, where I only have an
opinion. But you make preachers. The tendency of
seminaries is to become schools for theological and philological learning, and elegant literature, rather than schools
to make preachers of the gospel. With every year their
general tendency is in this direction, as I think I have
observed. I have thought this of Princeton. As I would
have asked your father, so may I ask you, whether he
ever observed it, and feared for this tendency. You will,
I trust, excuse this long letter. I could not have satisfied




176        LIFE OF FRANCIS WAYLAND.
myself without writing, and I have written more than I
intended."
From Rev. J. W. Alexander, D. D.:"NEW YORK, November 15, I854.
"I should at any time have esteemed it a pleasure and
honor to find myself in a correspondence with you; but
this becomes peculiarly pleasant when I have to acknowledge such a letter as yours of the Ioth. All your warm
recollections of my honored father give me high gratification. Nothing can be more just than your remarks
about his preaching. In the pulpit he was two different
men, and least of all was he himself when he came into
the cities to preach. When he got on his high horse, in
conversation, he was indescribably delightful; this happened only once or twice in a month or two, and never'upon compulsion.' Most heartily do I assent to your
remarks about the literary tendencies of our theological
seminaries. I feel it in my heart. Having left the desk
for the pulpit, I feel it more. Alas, alas, that in an age
and land demanding life, soul, activity, eloquence, fiery
zeal, martyrdom, so many noble young men'quite mistake the scaffold for the pile,' and come out scholars.
Hall and Chalmers show us that great attainments need
not spoil the preacher; but few learn it in America. In
the somewhat senile gossip of dear good Mr.Jay (just out)
there is some good talk on this. He, good man, was the
beau ideal of the unlearned preacher. But give me this
rather than the other.... In a great many discourses, tear
off the text, and I wager no man living can tell whether
he is reading a Commencement address, a sermon, or an
article in the Bibliotheca Sacra. Indeed, I have known
the same manuscript go through all three phases, literally.
In many admirable, even masterly sermons (so called), iii
New England and New York, the idea of sermon, qua
talis, seems to me to be wanting. This strikes our English friends most painfully. Such are not the sermons of
the late Professor Scholefield, whom I heard at Cambridge, of McNeil, Stowell, Leifchild, Brock, or Binney.
Yet this school of preaching, i. e., the true, always pleases,
even in New England. Pardon my undue freedom of
talk. I have been severely ill for a month, and am taking
reprisals on my friends."




LETTER FROM J. W. ALEXANDER, D. D. I77
Dr. Wayland to Dr. J. W. Alexander: -
" Do not be alarmed. I am not apt to be so mercantile
a correspondent. I do not always reply by return of mail.
But your views so thoroughly accord with mine that I
must add a few words to my last note. What you say of
the pulpit is true to the letter; and when to this style of
preaching are added the indirect effect of Unitarianism,
and the tendency to treat lightly and seldom the doctrine
of depravity, and to generalize the atonement by Christ,
until it fades away into an undefined and inoperative idea,
what is to be expected? The pulpit is becoming of very
small practical value, and the church of Christ is sinking
into insignificance. Men do not preach to convert sinners, and subdue the world to Christ, but to'build up a
society,' to erect temples, and draw together the rich, practically excluding the poor. You feel this; but what must
-be my feeling to see this overspreading my denomination,
which by every principle of its nature is opposed to it,
and to which it is certain death? It is good to find any
one who reads. the signs of the times as I am compelled
to do.... How far is the evil owing to our seminaries?
If it is not radical and necessary, can they be improved,
or shall we return to some other mode of preparation for
the ministry? I doubt.if Princeton ever again makes as
good ministers as when your father and Dr. Miller were
the sole teachers.... I write in haste, but the subject
weighs upon my spirit. It is overwhelming to see the
glorious gospel of the ever-blessed God turned to such
use, and something held out in its name firom which all
that is essential and awakening is excluded. Are there
any men among you who feel this? Can anything be
done in a better direction? It is sad to think of at home,
and it is spreading to our foreign missions. I have
asked all sorts of questions. Answer them or not, as you
please or have time. It is at least a comfort to me to pour
out my sorrows in the ear of a brother who mourns over
the desolations of Zion."
From Dr. Alexander:"November 17, 1854.
" I will in the first place take my head from the series
of remarks in your truly welcome letter. My belief is, that
VOL. II.        12




I78        LIFE OF FRANCIS WAYLAND.
the pulpit is sinking all over the country. It is worst in
towns and cities, and at literary seats. The sermon becomes an oratorical, msthetic, or intellectual refection.
On this subject I cannot speak freely. Peccavi! I look
for the' physican, heal thyself.' If you were to drop into
my church, you would find me sinning like others. The
proximate cause of the evil is this: a selfWsh disposition to
gain character for individual power, polish,' mind,' and
all that. I- have often preached worse than I could, because I wanted to preach (secularly) better. Though the
former of the two following reasons condemns myself, I
believe the main reasons of our failure are, i. Manuscrizt
sermons; and, 2. The absence of exposition, as the great
matter of preaching. Pardon my resorting to an egotistic
way of expressing my thought. With a broken constitution I preach three sermons a week. The first I write
and read - it is my main achievement for the week; the
second I preach from a page of hints - say a skeleton; the
third, which for many years has been an exposition in
course, I deliver with no written helps at all. Now, my
impression is, that most of the good wrought by my means
is by 3 and 2, and very little by I. But the grand cause
lies farther back; it is want of fire, of faith, of feeling, of
love, of grace. If I had religion enough, all my sermons
would be like my expository lectures. I lament from the
bottom of my soul that I ever took'the papers,' as the
Scotch say, into the pulpit. But even Scotland is going
into it. I sometimes go into a Wesleyan church to warm
up a little. Why! -they are as genteel and formal as so
many Presbyterians.
" If I were not a poor feeble creature, whose work seems
nearly done, and who cannot exemplify what he teaches, I
would blow a trumpet of alarm. I think a revival of ministerial piety is the desiderandum; an outbreak as abrupt
as that under Spener and Francke in Prussia, or the Wesleys and Whitefield in England.... This I say, being
preacher, in a Gothic pile, to one of the wealthiest assemblies in America; I would, however, rather preach to
negroes - as I did for a long time.
" Remembering the entire history of Princeton seminary, I can speak confidently as a witness, though I wish to
be modest as a judge. On the whole, the difference between
the style of preaching of the first and last students is less




LETTER FROM J. W. ALEXANDER, D. D.        I79
marked than I thought, till I came coolly to consider
it; and yet the tendency is decided towards learned, elegant, rhetorical sermons. Present impression on hearers'
souls is not thought of enough. Myfather saw this; he
labored against it; his own practice was against it. But
I do not know that he ever ascribed the evil to seminaries.
In my poor opinion, the evil cannot be laid at the door of
seminaries, as such, any more than of colleges. It is a startling fact that, generally speaking, the type of the preacher
is his college type; the gristle becomes bone, alarmingly early; seminaries and colleges both show the widespread atrophy and ancmia of the churches. Professors,
specially, are tempted to be learned, rather than warm.
The idea of returning to mere pastoral preparation, frightens all.
"Much might be done if men in high stations could
more fully testify their conviction that the great end of
preaching is to save souls, and if the curse of occasional
sermons and great sermons could be wiped away. Invite
a man a few months beforehand, and you never expect
him to preach Christ. Our former revival excitements had
some good results as to this point. People saw that ministers were agreed, and were in earnest.
" My own particular mode of address is so cool and
equable, that I am unfitted to stir up in this affair. Rich
congregations like easy hearing. Promiscuous assemblies
are what the gospel was made for. I deprecate all chapel
preaching in colleges and seminaries.  That Baptists
should forsake their very strength, and come down to the
poor level of ourselves, is amazing to me.
"If some author, preacher, and educator, like yourself,
would adventure a small volume on this subject, it would
have great weight. You and I, dear sir, must soon be
gone. In what hands are we to leave the blessed gospel?
It is a momentous question. You have brought this
prolixity on yourself."
As these pages are preparing for the press, an honored
Baptist minister, a theological instructor, has said:to us, -
" When the Rochester sermon was published, I did not
like it. But within the past five years I have read the
New Testament carefully, with a view to seeing its bear



I8o        LIFE OF FRANCIS WAYLAND.
ing on the points touched upon in that sermon; and I have
become a convert. I am convinced that the reason of our
difference of opinion was, that he had read the New Testament more correctly than I."
Does not the recent liberal provision in the Andover
Seminary, by which a theological course is opened for
those persons who cannot command the time or means
for a longer course of study, - does not the blessing of God
resting on the labors of lay preachers, alike in the army,
and at home - upon the labors of Stuart, and Durant, and
Wilson, - do not these and kindred facts show that Dr.
Wayland rightly read the demands, of the times?
We may add, at this point, a paragraph from an obituary
notice of Dr. Wayland, written by Rev. Abel Stevens,
D. D., the historian of Methodism: —
" The moral character of this truly great man was the
crown of his greatness. The practicality of his intellect
characterized his moral life. Though evangelically orthodox, his extremely practical view of Christianity rendered
him almost extremely liberal. A working religion was
his ideal of Christianity. Dogmatics must give precedence
to ethics; this doctrinaire must stand behind the' doer
of the word,' the evangelist, the missionary, the Christian
educator, the Christian philanthropist, the Christian statesman. Many of us remember the bold, practical, evangelical liberalism of his famous Rochester sermon. It was
a resounding tocsin summoning American Christianity
from its fields of speculation, polemics, and formalism, to
its more legitimate fields of evangelical work- work on
the highways, on the frontiers, in the suburban abysses of
vice and poverty."
We do not know how we can better conclude this chapter than by quoting, from the columns of the Examiner, a
portion of a notice of the "Principles," &c., in which
there appear unmistakable traces of the affluent and
polished diction of Rev. Dr. Williams.
" We rejoice to find a scholar and thinker, so justly
eminent, far beyond the bounds of his own denomination,
and of his own country, as President Wayland, setting




ARTICLE BY W. R. WILLIAMS, D. D.       I8I
himself in the earnest, child-like simplicity which is one
of the surest marks of true greatness, to the task of putting
before this generation, in our churches, the ways of their
fathers, and of endeavoring to revive in the hearts of the
children the principles and practices of their spiritual
ancestry. He is, in the good providence of God, rarely
endowed for the work. His earlier volumes have taken
their rank; and, as a thinker and writer, he cannot seem
to any, whom his suggestions may most displease, to have
criticised a culture that he did not himself possess, or to
have disparaged the use of powers which he could neither
understand nor emulate. Received in his visit to the
shores of Great Britain by men like Dr. Arnold, of Rugby,
Dr. Whewell, and the late Sir William Hamilton, as their
friend and compeer in the walks of philosophy and of the
highest education; when in the maturity of his powers,
attainments, and honors, he sits down to say that in the
Christian ministry a regular and classic education is not
the first requisite, - nay, is often not a requisite at all, - it
seems to us that there is a glorious abnegation of all undue
honors for that professional education, by himself so long
and successfully dispensed, which should make his testimony doubly impressive, and which clothes that testimony, in all its simplicity and directness, with a noble
magnanimity.
" He was abundantly competent to have produced a
work of more form and pretension; but he wrote for
the body of the ministry, and for the membership of the
churches. To attain his object in winning them as readers, these unstudied outpourings, as of a revered friend
holding us in a rich, free, and hearty conversation, were,
we think, the best form that he could adopt. He has
called his volume but' Notes.' It is not elaborate, though
its views are often profound - the result, evidently, of long
and devout pondering. It is, in style of utterance, —to
use an image of Bacon's, -' but the first crushing of the
clusters in the press, not the protracted twisting that leaves
the harsh taste of grape-skins and stems in the wine.'
"Our own denomination have, like our Methodist
brethren, been honored of God, in the times of our fathers,
to preach the gospel to the poor. Their converts and the
children of their converts have become very generally
advanced in worldly resources above the former level and




I82        LIFE OF FRANCIS WAYLAND.
average position of their first membership; but both
Methodist and Baptist - and the last, perhaps, more than
the first- are not in our times displaying all the power
to win and hold the poor, which is the great need of
modern civilization, and which, largely displayed, is the
crowning earthly glory of the gospel. In endeavoring to
recall our churches to the simple tastes and more enterprising and aggressive piety of their forefathers, Dr. Wayland has made many suggestions as to sanctuaries, modes
of public worship, and forms of preaching, and views of a
divine call to the ministry, that deserve, not only from the
character of the writer, but from the present circumstances
of our people, very serious regard...
"Hewould retain the due influence of the pulpit, but
would call to a more general recollection of the most scriptural positions taken by our fathers, as to the need of a call
from the Holy Ghost for entrance on the ministry. He would
dissuade from the undue reliance which some have had
upon a regular course of education as indispensable for the
modern preacher. If the friends of theological seminaries
construe these remarks of his as denying the advantages
of scholastic training, it seems to us that it would be an
unhappy misapprehension. He would, as we understand
him, but dissuade the exaggeration of the claims of such
education, an undue and unspiritual reliance upon its
power, and above all, such departure from the ways in
which God led and blessed our fathers, as would make it
an indispensable prerequisite to the ministry, that the man
had received certain secular instruction.
" Homage to the due and paramount sovereignty of the
Holy Ghost in taking his own workmen where he may
choose, provided the church see in them the experience,
holiness, and aptness to teach, that are among the evidences externally of his internally calling and qualifying
the men, - homage cheerfully and evermore rendered to
the perpetual presidency of the Redeemer in his own
modern churches, -is but simple loyalty to the Master.
This we suppose, although there may be divergencies
in the mode of expression employed, to be the great aim
of Dr. Wayland. If such be his meaning, it is, we think,
but a law of Christ that cannot, in our judgment, be abrogated, or even infringed, with impunity. Shall men, then,
it may be asked, no longer enter, and no more sustain,




MINISTERIAL EDUCATION.          I83
theological seminaries? By no means. Let a man who
has leisure, and youth, and helping friends, get, there
or elsewhere, all the useful knowledge that he can. But
let the door into the pulpit be kept open, not only for such
younger brethren, but for the man of mature age and
more slender training. And, above all, let the Paraclete
choose his own tools."




184        LIFE OF FRANCIS WAYLAND.
CHAPTER VIII.
DEATH OF REV. DR. GRANGER. -- ACTION     OF THE
CHURCH. - THE   WORK   UNDERTAKEN. - THE PASTOR'S SPIRIT AND AIM. - PREPARATION OF HEART.
- VISITING. - PERSONAL LABOR. - CHARACTER OF
HIS PREACHING. - THE VESTRY. - CORRESPONDENCE.
-PROGRESS. - DEATH OF MR. MOSES B. IVES.CRISIS OF I857. - CORRESPONDENCE.
ON the part of any who might take exception to these
views of the ministry, the reply would not be altogether unnatural, " It is not difficult for one on whom the
labors of the ministry do not fall, to urge ministers to a
high self-forgetfulness, an earnest devotion, a renunciation
of fame, of ease, and emolument." Example, therefore,
though possibly more difficult, would be, after all, more
powerful.
On the 5th of January, I857, Rev. Dr. Granger, pastor
of the First Baptist Church in Providence (a man of eminent ability, piety, and zeal), was removed by death.
At the request of the church and of the afflicted family, Dr. Wayland preached, on the I8th of January, a discourse suggested by this event, in which he expressed his
high estimate of the Christian character, and the religious
earnestness of the deceased pastor, and especially his
sense of his labors and counsels as a minister of the
Deputation to the American Baptist Missions in the East
Indies.
Suddenly bereaved, the church acted in accordance with
the instinct of the community in any hour of perplexity.




PASTORATE UNDERTAKEN.              I85
On the 20th of February the joint committee of the church
and of the society for the supply of the pulpit, -' Resolved, that Rev. Francis Wayland, D. D., be earnestly requested to undertake the performance of ministerial and pastoral labors for the time being, and until it may
be thought best to make some other arrangement; and that
he be requested to devote his time and energies to these
ministrations in such ways as may be best adapted to
promote the highest religious interests of the church and
society.
" Resolved, that the compensation for these services be
twenty-five dollars per week." *
It may be remarked that the committee had previously
asked him to undertake the supply of the pulpit only.
He says, -
" This I was unwilling to do, for I thought that some
time would elapse before a suitable candidate could be
provided, and I believed that the church needed, not
merely preaching on the Sabbath, but great and faithful
labor from house to house."
The committee agreed with him, and thence resulted
the invitation first alluded to.
He had now nearly completed his sixty-firstyear; he
had not yet regained the strength which had been expended during his laborious years in college. He was preparing one or two volumes for publication,- one of which had
been announced,- and he was proposing to complete the
long-deferred work of revising and re-writing his Moral
Science. He might, without difficulty, have pleaded excuses enough for declining to undertake a labor of the
arduousness of which he had not a light conception; nor
could he for such a decision have been "judged of man,
* The second of the above resolutions is inserted as an evidence
(if any were needed) that a regard to compensation did not supply
his motive or measure his exertions. He believed that "the
minister is an agent, whose principal is, not the congregation,
but Almighty God."- Ministry of the Gospel.




86        LIFE OF FRANCIS WAYLAND.
or of man's judgment." But it was to a higher authority
that he held himself amenable. " With him, ought and
ozugzt not were the words most powerful of all that could
be uttered." He wrote to his son, -
"I shall probably do it, and commence in a few days.
This will confine me a good deal, but it seems an opening
for usefulness, and I could not with a good conscience refuse. Should I do it, I pray God to grant us a revival of
religion, and to build up his cause here."
In his reminiscences he writes,"The moment I assumed the duties of pastor, I relinquished every other engagement and occupation. I laid
away my manuscripts, put aside all labor for myself, and
devoted myself to the service of the gospel.... I had
published my views of the ministry, of the kind of preaching needed, of the other labors (besides preaching) devolving on the minister, and of the necessity of making every
other pursuit secondary to this,if we expected the blessing
of God. From consistency, as well as from conscience, I
felt under obligation to follow my own directions, or rather
what I supposed to be the commands of our Lord and
Savior. If I can speak of my own motives, I do not know
that I ever commenced any undertaking from a more simple desire to do the will of the Master."
These words but inadequately express the completeness of his concentration of thought and effort. Not only
did he give up all authorship, he relinquished all reading.
He did not, we believe, even read a review during the period of his pastoral labors. He employed in studying the
Bible, and in prayer, all the time not consumed in needful
exercise, in preparation for the Sabbath, or in visiting the
congregation.
" My first and most important effort was to gain victory
over myself. I presume almost any preacher would understand my meaning. I had held some important offices
of a literary character. I had published some things
which were more than usually successful. I had had




PREPARATION FOR THE WORK.           187
some reputation as a good writer. Now, all these antecedents would seem to point to a mode of preaching in harmony with them; elaborate, and calculated to commend
religion to the taste and imagination; in fine, to a kind of
preaching addressed to the ten, rather than to the hundred. I could not but feel that to preach otherwise would
appear to many as a falling off, a sinking away; that it
would, in a word, induce many persons to think less
of me.
"On the other hand, I knew that such preaching as
perhaps might be expected from these antecedents, though
it may gratify the taste of the few, is without moral effect
on the many; that hearers do not understand or follow
it; and that it is, in fact, nothing more nor less than to use
the awful truth of the coming of the Son of God upon
earth, as a stepping-stone to the preacher's reputation.
It it using the solemn realities of eternity, of redemption,
and the atoning sacrifice of the Messiah, for the purpose
of feeding the vanity of preacher and hearers, and making the preaching of no value to the mass of those who
listen. How could a minister of the gospel render up his
account at the day of judgment, in the presence of the
Searcher of hearts, and in sight of those to whom he had
accepted the office of religious teacher?
" There seemed, therefore, but one course to be taken.
I strove to yield myself without reserve to the Savior, to
preach whatever he bade me, and in the simplest manner
possible, so that no one could fail to understand me. I
was sent to labor for the conversion of men, and that not
at some future time, but now, by means of every sermon.
I saw that the preaching which has in view the exhibition
of truth in such a manner as to convert men eight or ten
years hence, is fatal to souls. It teaches men to put off
attention to religion to a future period, and that period
continues always a thing of the future, until death comes
and ushers the soul into eternity, with the time for repentance as distant as ever.
" The minds of many members were pervaded by an
idea of the greatness of the church, and a desire that it
should occupy a high social position. I had myself an
earnest longing for the conversion of my personal friends
and their children; but this notion of the greatness of the
church in the eyes of Christ seemed to me quite unfound



I88        LIFE OF FRANCIS WAYLAND.
ed and offensive to the Savior. I asked of God with importunity for souls, souls, SOULS, let them be young or
old, friends or strangers, wise or unwise; I cared not who
or in what position; publicans and harlots were as good
as any. And I endeavored to inculcate this idea on the
minds of the members of the church."
It may be remarked, at this point, that the Rev. Dr.
Granger, the former pastor, had for many years been in
failing health; for two years he had been absent in the East
Indies; and during the entire period of his pastorate his
singular executive ability had led his brethren to lay upon
him many engrossing labors connected with the benevolent and missionary organizations (both state and national)
of the denomination. The church numbered about four
hundred members. The strong attachment felt by the
members to the church led them in many cases to retain
their relation to it, though living in very remote parts of
the city. The result was to give to the body an appearance of strength quite factitious, and to render a faithful
visiting of all the members peculiarly laborious.
Dr. Wayland writes, -
" I was well aware that the families of the church and
congregation were in need of real, pastoral visitation. This
had greatly gone out of use. Several of the families told
me that no minister had called on them for many years.
By the visiting needed among them, I do not mean a mere
call of civility to inquire into the health of parents and
children, and to manifest a neighborly regard for their
welfare. This is scarcely the business of men charged
with matters of grave importance. Such service is required of men in no other occupation of life.
" The visiting to which I refer is that which has for its
end exclusively the spiritual good of those to whom it is
made. This I attempted to carry on. I resolved that
I would visit no house without introducing the subject
of religion as a personal matter, and that in every case,
unless it was manifestly best to omit it, I would pray with
the family. I commenced this work immediately, and it
was nearly a year before I could complete it. Several




PAROCHIAL LABOR.               I89
circumstances prevented my doing it in as short a time
as I expected. My house was so far from the centre of
the city, from which the residences of the members extended in all directions, that I was obliged to spend a large
portion of my time on the road. I found also that I had
not the physical ability to walk as I could some years
before. It will be asked, Why did you not ride? I answer, To do so would frequently have required the time
of another person; but most of all, I could not ride to
see poor persons who never ride. It would have an
appearance of social superiority, which is hostile to the
spirit of the gospel. Besides, it was very difficult to find
many of the persons whom I visited. It was on this account much easier to go on foot.
" I discovered that I could visit fewer persons in a day
than I at first supposed possible. One cannot begin this
work very early in the day, for no one cares to see you
until the household labor is completed. Then comes the
interruption of dinner, and for half the year the time between this and cark is very short. And, moreover, it takes
more time to make such a visit as I have spoken of than
an ordinary call. The condition of the parishioner's mind
must be ascertained, that you may know what kind of
truth is to be administered. If there are several persons
in a family to be seen, a considerable portion of time is
thus, of necessity (though most profitably), consumed.
" This kind of visiting, however, reached but a portion
of the parish-the mothers and daughters. The male
members of families were generally absent. It was necessary to follow them to shops, counting-rooms, or wherever
they were accustomed to spend the day. I talked to men
wherever I could find them alone, or could draw them
away for private conversation. Sometimes I would meet
them in the street, and accompany them far enough to
give the necessary warning. In this manner I believe I
held personal conversation on religion with by far the
greater part of the adults of the parish. I say this, of
course, in general terms, for accidents will prevent one
from seeing persons; and when they live at a great distance, the opportunity may not present itself for going so
far to see them again. And I will add that in all this
labor, which became more and more pleasant and easy to
me, I never once was treated rudely, or as if I was not




I90        LIFE OF FRANCIS WAYLAND.
doing the business most appropriate to a minister. Some
cases I found of persons steeped in worldliness, who evidently did not wish to be disturbed; but by far the greater
part were thankful, and were by this means personally
attached to me and to the services of the sanctuary, and
their hearts were opened to the instructions and warnings of the gospel. I record with sadness that in many
cases, even of those who had been associated all their
lives with professors of religion, I was told that I was the
first one who had ever personally conversed with them on
the condition of their souls.
"' It will, perhaps, be thought that I had some natural
aptitude for this kind of labor. Not at all. In the commencement of my ministry, it was as difficult for me as
for any one. I gained upon it a little during my pastorate
in Boston. I was in the habit, while in college, of seizing
upon such opportunities as offered to converse solemnly
with my pupils, though I confess with sorrow that I did
not make these occasions as frequent as I might have
done. When, however, I undertook this pastorate, I resolved, in the strength of God, that I would carry religion
with me into every house I visited, and, so far as was in my
power, edify saints and call sinners to repentance. Having resolved to do it, and having once commenced, the
rest was easy. I found that it was of no use to begin afar
ofl, and gradually come to it, through a long reach of indirect approach. If I tried this, I was in great danger of
failing. My custom was, after the first incidental conversation, to address the persons directly, and inquire into the
prospects which they had for eternity. It soon became
known that this was my habit, so that sometimes, upon
my saying to a family,'I suppose you know what I
have called for,' the ready answer would be,'I suppose
we do.'"
He carried this portion of his labor to the utmost limit
of physical endurance; indeed, he trespassed against the
laws of health, in a manner that in another he would have
reproved, and that can scarcely be commended in him.
Setting out from his home as early in the forenoon as
would allow time for the houses to be in order, he would
continue visiting till noon. Sometimes he would accept an




PERSONAL APPEALS.              I91
invitation to dine wherever the noon found him, sometimes
he would eat something in a restaurant, and not seldom he
would continue his labors without any refreshment, sustained by meat which the world knew not of; for his meat
and his drink were to do the will of Him that sent him, and
to finish his work. And when the afternoon was ended,
if there was to be a meeting at the church in the evening,
he would go into the vestry, and would wait there till the
hour of service. A friend has said, -
" A number of times, on Wednesday evening, I went
into the vestry before the congregation had gathered; and
at first, thought there was no one there. But presently I
would see Dr. Wayland lying down on one of the seats;
he was worn out with the incessant visiting and talking of
the day, and was resting for a few minutes."
In his visiting he steered clear of the platitudes of religion, and while kind, sympathizing, full of charity, he
probed the conscience by his searching inquiries. " What
does your hope rest upon? How are you living?" And
he rarely failed to ask, to the confounding of many a complacent professor, " What are you doing for Jesus Christ?"
A visit from him was an event in the spiritual history of a
household, and the impression was deepened as it became
the topic of conversation with other families who had received a similar impulse.
He endeavored to proceed systematically, but was also
greatly guided by the intimations of the divine Spirit.
Sometimes he would say, " I must go and visit this or
that particular family;" and on being asked, " Why do
you go there, when you have been at work all day, and
are already tired? " he would reply, " I must go, for I feel
called there." Once he felt a peculiar call to visit a certain
family, though he was ignorant of anything in their circumstances calling for especial notice. He went, and
found the mother of the family sick of fatal disease. He
enjoyed a very solemn and profitable interview with her,




192        LIFE OF FRANCIS WAYLAND.
and it was the last occasion on which such a conversation
could have taken place.
He referred any instance of successful labor to the same
divine guidance. It was at one time strongly impressed
on his mind that he must call and converse with Mr. S.
He went to his counting-room, but failed to see him. On
his return from this unsuccessful visit, he met Mr. M., and
conversed with him. This conversation led to his conversion. " And then I knew," said Dr. Wayland, " that it
was to Mr. M. that I had been sent, though I had supposed that it was to Mr. S."
He has said that he had no aptitude for introducing
religious appeals in his conversation. Whether he had
such facility naturally, we do not know; but no one could
fail to remark, at this period of his life, that he was eminently wise in winning souls, and that the word spoken
in season was like apples of gold in baskets of silver.
This skill proceeded from a profound sense of religious
realities, conjoined with a warm affection for those whom
he addressed, and was perfected by many years of fidelity
in the discharge of this duty. One can hardly say whether
his earnestness in preaching the word out of season as
well as in season, or his singular felicity in avoiding offence and in winning attention, was the more remarkable.
Once he was spending the evening in a social party at
the house of his neighbor, Professor. We imagine
that this was before his pastorate began, as he rarely or
never allowed himself even so slight a relaxation during
that period. A young lady, whom he had often met, was
present, who, though most amiable in character, was destitute of personal religion, and was in fact averse to evangelical views. He chanced during the evening to be alone
with her, in a part of the room somewhat retired, and he
said to her, " Emma, I am very glad to see you so happy;
but you know that the birds want a cover to fly under
when it storms." These kind words opened the way for




CHRISTIAN INFLUENCE.             193
a conversation. The next time he saw her, he sought to
deepen the impression. Meanwhile he prayed for her without ceasing. She strove long against the influences of the
Spirit, but at last yielded her heart to God, and became a
very lovely and happy Christian. After a few years she
was seized with sudden illness attended by delirium,
and soon died. In writing to his son, and mentioning
her death, Dr. Wayland said, " When all power of influence is lost and gone forever, it is a comfort to remember
that you have tried to do good to one who has passed
away." Very few circumstances in his life gave him
more pleasure than the blessing which followed his word
spoken out of season; and what shall we say of the hour
when he, in his turn, was led to the enthroned Lamb, by
those whom on earth he had guided to the Savior?
He was remarkable for perseverance in spiritual labor.
One person says, " He was the only friend who ever talked
with me. But he seemed determined that I should be
converted, and that he would be the means. He took
every opportunity to win me to Christ. When my children were very sick, and my heart was softened, he talked
to me, and so he continued, until I was a new creature in
Christ; all that there is in me of good, is due, under God,
to him."
Meanwhile he had commenced preaching on the Sabbath, and in the vestry on Wednesday evening. He had,
as he has said, gained a victory over himself, and renounced the desire of reputation and of literary distinction.
"What things were gain to him, them he counted loss
for Christ." But this renunciation was far from being
synonymous with indifference to the character and adaptation of his discourses. He had drawers full of sermons;
but to preach the gospel of Christ, in his estimation, was
much more than to " supply the desk," or to " occupy the
time." He felt that his sermons, prepared for another
audience, expressing a state of mind far less earnest than he
VOL. II.        13




194        LIFE OF FRANCIS WAYLAND.
now experienced, and appealing with too little directness
to the consciences of men, would not accomplish the end
for which, with all his soul, he was striving. So he wrote
always one, and often two, new sermons for the Sabbath,
and prepared, without writing, entirely new discourses for
the Wednesday evening service.
He made little use of adornment; if figurative language was employed, it was for the purpose of enlightening the conscience rather than gratifying the taste.
He not unfrequently introduced illustrative anecdote, and
with all the power of his great soul laid hold on the
moral sense of his hearers. His sermons were not characterized peculiarly by logic, but by something-we
know not how to name it - that bears the same relation
to the conscience that logic does to the mind. He had,
as he once said, little confidence in a moral truth that is
reached by a long process of reasoning. He believed that
the moral sense of men and the Bible were, by the Power
that originated both, adapted to each other. Hence he
believed, that if the truths of the Word of God were brought
nearer to the soul, the effect must be felt. He would
take a passage of Scripture, and would first very plainly
show its meaning; then he would explain its bearing on
the persons before him, considering them, perhaps, according to their station or calling in life, or according to their
prominent traits of character. Much of his life had been
devoted to the study of human character and motives.
And now, using his power of moral analysis, - though it
was always kept out of sight, —he read the hearts of
men, revealed their motives to themselves, uncovered their
subterfuges, and brought them face to face with their duty
to God and man, so that a hearer must either say, " I will
not do what I plainly see to be my duty," or else he must
yield and obey. " His preaching was moral philosophy
animated by the spirit of the gospel," a hearer has said of
him. " There was one peculiarity in his preaching," said




DIRECTNESS OF PREACHING.           I95
Rev. Dr. Caswell, " in which he seemed to me to surpass
all men to whom I have ever listened. It was in exposing
the devices of the heart, and in hunting a guilty sinner
from every subterfuge, from every refuge of lies, until he
stood before himself in all the deformity of sin. He had
deeply studied the laws and modes of action of the human
conscience; and few, if any, of the world's great teachers
have ever handled it more skilfully." Rev. Dr. Warren
(of the class of 1835) once remarked, "No man ever
ploughed through my conscience as Dr. Wayland did."
" I never," said an experienced Christian, " knew any one
make sin appear so hateful and so guilty." His ceaseless,
prayerful reading of the Bible gave him topics; and his
profound meditation took him out of the region of commonplace. As he dwelt on a text, new depths would open
before him, until he almost lost himself in the greatness of
his own conceptions. The writer was walking with him
during the winter of which we speak, and Dr. Wayland
alluded to a subject that had come into his mind for the
next Sunday —" God our example." The sermon was
afterwards published in " Salvation by Christ," with the
text, " Be ye followers of God, as dear children."  He
spoke of the train of thought: "Example is the most
powerful force in morals; this law God has established;
and in his dealings with us he acts in accordance with it,
setting us an example of the dispositions which he bids
us cultivate. He bids us be benevolent, and he is ever
conferring benefits on all his creation. He bids us show
kindness to our enemies, and he is ever showering blessings
on those who have done him all the injury in their power.
He bids us sacrifice our all - ourselves - for the good of
others." Here his voice fell, and he seemed overpowered;
presently he said, "It is almost too much to say-one
can hardly express it. He surrenders himself, sacrifices
himself for us." When this sermon, which was among
the earliest, was preached, a few hearers, of more than




I96        LIFE OF FRANCIS WAYLAND.
usual discernment, recognized in it what was to be the
spirit of his ministry, and knew, with prophetic inspiration,
that his was to be a ministry of sacrifice.
Certainly, never in his life did his sermons contain more
of the divine ideas; and his constant intercourse with
his people, his daily, almost hourly, sympathy with their
anxieties, with their temptations, their dangers, gave to
his words a present power, a life that carried them home
to the bosoms of men. It was often remarked, that one
could tell by the preaching on the Sabbath what features
of character, what objections, what excuses, he had encountered during the week. The sins of common life he brought
into the pulpit, and held them up that he might warn men
against them -the frauds common in business, the ruinous example often.set by professing Christians, the indulgence of disciples in worldly and sinful pleasures. He
often said, in public and in private, that many a professor,
blameless in his exterior and attendant on all the ordinances, was, by reason of covetousness, in as great a danger
of losing his soul as is the drunkard, the swearer, the gambler. He was lifted by the divine Spirit above all fear or
favor. After reproving, as he only could do, some prevalent sin, " Pardon me," he said. Then recovering himself, " But no, I don't want your pardon for telling you
the truth." He once said, " I find, as I visit among you,
professors of religion, members of this church, who
rarely or never come to meeting, who do not pray, or
read the Bible, and all say that they have no enjoyment
in religion; and yet they would not give up their hope
for a thousand worlds. They are trusting that they will
yet be brought back to the enjoyment of the favor of God."
Then, with startling earnestness, "And who are you,
that God should work a miracle, and reclaim you while
you are living in the neglect of every means of grace
and every help to piety which he has revealed in his
word?"




PRINCIPLES INCULCATED.           I97
He sought to undeceive those who entertained the impression that God had regard for any particular church or
organization, otherwise than as it is peculiar for its good
works, its piety, its faith, its humility, and its holy activity.
His whole soul sympathized with the indignant exclamation of Chalmers (often quoted by him) in reply to those
who suggested that his zeal was inflamed by a desire to
build up the Free Church of Scotland. " Who cares for
the Free Church, compared with the Christian good of
the people of Scotland? Who cares about any church,
but as an instrument of Christian good? "
We presume it need not be said that he was profoundly impressed with the truth of the distinctive principles of the Baptist denomination. On suitable occasions
he exhibited these principles in his preaching; yet never
as barren theories; always as principles vitally connected
with practice. Thus, in a sermon from Acts viii. 36,37, -
" See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine
heart, thou mayest," - after exhibiting clearly the teachings of this and of kindred passages in regard to the mode
and the subject of baptism, he thus closes:" Such, my brethren, is an outline of our belief on this
subject. We think that we are in this matter following
in the footsteps of our Lord and Savior. But let us, in
closing, observe the course of conduct to which this belief
of necessity pledges us.
"'We believe that no one is a subject for baptism unless
he is a truly regenerate person. We reject the opinion
that every citizen has a right to this ordinance, or that
uniting with a church is a means of grace which unconverted men may employ for their spiritual improvement. Our doctrine is all expressed in the words of the
text, " If thou believest with all thine heart, thou mayest." Hence it becomes us to take all the pains in our
power to discover whether those who present themselves
as candidates for this ordinance give competent evidence that they are regenerate persons, the sincere dis



I98        LIFE OF FRANCIS WAYLAND.
ciples of Christ. If we fail in this respect, of what use is
our belief?  What is the value of correct principles if
they do not govern our practice?
" But this is not all. Our belief in this matter involves
our belief in the spirituality of the church. We hold that
no one has any right to continue a member of a church,
save so long as he exhibits in his life the evidence of
discipleship to Christ. We often err in the reception
of members. We have not the gift of discerning spirits.
Hence we are liable to admit to the visible church those
in whom the seed has sprung up, but in whom it has
subsequently been choked by the cares of the world, the
deceitfulness of riches, and the lusts of other things. Such
persons may continue through life guilty of no breach of
human law, and yet give not the slightest evidence of being governed by the law of God. They may neglect the
worship and ordinances of the house of God; they may
choose their associates from among the worldly and profane; they may neglect prayer in the family and in secret;
they may be worldly, covetous, extortioners, unjust, lovers
of pleasure more than lovers of God. Men frequently,
by a gradual decline, fall as far as this from the character
of discipleship, and yet the decline has been so gradual
that at no particular time did there seem any opportunity
for discipline. But, if such is the case, of what use is our
belief in the spirituality of a church? If we allow Christ
to be thus dishonored among us, our belief in the spirituality of the church will not save us. Let us, then, exercise
a godly jealousy over each other. Let us watch over
each other in the Lord. If a brother is wandering from
the path, let us labor to reclaim him.  If we cannot
reclaim him, we must separate him from our company.
If our principles be true, we must carry them out; for
thus alone shall we make manifest their excellence. If,
while we hold the truth, we do not put it in practice,
what do we more than others? Nay, we hold up the
truth to reprobation, by showing, in our practice, that it
is utterly valueless."
His preaching might perhaps have been called severe,
coming from any one whose tenderness of heart, wide
benevolence, and profound sincerity, were less apparent.




EVENING LECTURES.               I99
It was often remarked, that from no one else would such
absolute plainness have been endured.
Thus, by manifestation of the truth, he commended
himself to every man's conscience in the sight of God;
and men, as they listened, and as their hearts were revealed
to themselves, felt as though they were standing face to
face with the day of judgment.
Simple and scriptural as he was in the pulpit, he was
even more so in the desk of the vestry. He writes, -
"The weekly lecture on Wednesday evening was, I
think, a useful service. I spoke without notes, after reflection, on a subject which, at the time, seemed appropriate to the wants of the hearers. I endeavored to set
aside all formality, and to bring myself in direct contact
with the consciences of the people. The audience immediately began to increase in numbers and in solemnity.
The attendance was large through the summer, and, indeed, continued so until the close of my temporary pastorate. I seemed to speak from my heart directly to the
hearts of my hearers; and, sometimes (to use the words
of the apostle),'I think that I had the Spirit of the
Lord.' Why could I not preach so in the pulpit on the
Sabbath? The audience was mostly the same. I do not
think that I was afraid. I generally wrote my sermons. The
writing was a sort of screen between me and my hearers.
I deeply regret that I did not overcome this foolish habit.
I should have saved much time for other labors, and I
believe that I should soon have learned to preach more
effectually.
"Does the difficulty of which I speak grow out of
anything in the construction of our houses of worship?
or is it owing to the time of holding the service? Persons
are always more susceptible to impressions in the evening.
Can anything be done to afford a remedy in this matter?
I have heard many persons relate the same experience,
particularly that excellent preacher, Dr. J. W. Alexander.
I do not know a better thing for the ministry than would
be done, if we could only remove the vestry to the church.
I, perhaps, did something in this direction. At any rate,
I believe that I so preached that my hearers understood
me, and knew that I was anxious for their salvation.




200        LIFE OF FRANCIS WAYLAND.
But (I know not why) I could not, or did not, attain to
the freedom, the nearness to the hearts and consciences of
the people, in the audience-room above, that I attained in
the vestry. Whether I am to recover my former health
I know not. If, however, I should be permitted to preach
again, I will certainly do what is in my power to learn to
preach directly to men, looking them in the face, and not
looking at the paper on the desk. Should I live to make
the attempt, may the Spirit of God enable me to do it
successfully."
The opinion which Dr. Wayland expresses, that the
Wednesday evening services in the lecture-room were
more productive of good than the public and formal utterances of the Sabbath, is probably correct. Some, at least,
of the reasons for this fact, every person accustomed to
public speaking will appreciate. The audience-room of
the church is very large (the house having been built, in
part, to accommodate the college Commencements), and is
not filled on any ordinary occasion. The pulpit is high
and massive. The singing, during most of the period of
his labors, was performed by a choir, the congregation
being listeners. There was as little as possible to bring
speaker and hearer into sympathy. The whole service suggested decorum and propriety. The lecture-room, capable of holding perhaps four hundred persons, while large
enough for comfort, is no larger than a speaker can easily
fill, while retaining his ordinary conversational tone. The
desk is low, and does not remove the speaker from the
audience. The singing was united and heartfelt. The
speaker could readily watch the faces before him, and
mark each varying shade of emotion. Every one felt at
home. The walls had been vocal with prayer, and the
sob, and the falling tear, were familiar. In the vestry his
language was unpremeditated, but the matter was the
result of prolonged and intense meditation and feeling.
When he stood before the audience in the lecture-room,
looking into the eyes of those, many of whom had been
his neighbors for thirty years, of those whose parents he




CORRESPONDENCE.                201
had known and loved, and, filled and inspired by the divine wisdom, poured forth all the emotion of his soul, he
probably reached a point of impressiveness that he never
elsewhere attained.
A few years previously, Dr. Wayland resumed the ladies' Bible class, referred to in Chap. XV. of Vol. I. But
this exercise, with the needful preparation, consumed the
greater part of a day. As his labors increased, he found
it impossible to spare so much time, and was compelled
to suspend it, until the cessation of his pastoral cares left
him more leisure.
To Rev. Dr. Anderson:"January II, I857.
" My dear Anderson: Our brother Granger has been
called up higher.... As our circle of intimate friends
grows smaller, let us draw nearer together.  I wish
you and Mrs. A. could come, when it is pleasant, and
see us. We have labored together a good deal: may
we not, like the apostles,' rest a while' here' in a desert
place'? In the midst of your business you have' no leisure
so much as to eat.'
"... Come and see us if you can. You, Anderson,
are one of the very few men left whom I knew intimately
thirty years since, and our intimacy and love remain undiminished."
To Mr. and Mrs. W., on hearing of the death of their
son:"March 22, 1857.
" My dear Friends: It was not until yesterday that I
learned of your sore affliction.  It is sorrowful beyond
expression, and I can only think of you as crushed and
overwhelmed. Of the dear and most lovely child I dare
not speak. Were I with you, I feel as if I should, like
the friends of Job, sit down for days without uttering a
word.
"Yet still, there is a word that may be spoken —one
word, which alone is sufficient to quiet the soul in the
most frenzied agitation. It is GOD. In the immeasurable depth of his perfections we may find repose even in
the tumult of the deepest sorrow. The God of infinite




202        LIFE OF FRANCIS WAYLAND.
wisdom and goodness, so good that he gave his only
begotten Son for us, is surely a Being to be trusted, even
though everything created fades away.  Nay, may we
not surrender a child to Him who gave his 6nly begotten
Son for us? Try and creep under the shadow of his
wing; you will there find peace, and it is nowhere else
to be found.  Earthly helpers fail in all real sorrow;
God alone can sustain us when support is truly needed."
To a minister:
"March 4, I857.
" You know I have undertaken the pastoral office pro
temSore. I have preached twice, and am beginning to
do some visiting. I intend to give myself to it as much
as I can. The appearance of things is interesting. We
hope for a revival.
"I am now laboring with the churchz. I want, by
consecutive sermons, to fan the flame. I am preaching
and visiting, and I have some faith that God will bless
my labor. If he does not at this time pour out his Spirit
upon us, we may almost despair."
"April Io, I857.
" I am rejoiced to perceive, by your letter, that you are
reading the New Testament with sufficient attention to
see the difference between the teachings of Christ and
those of his apostles. Keep on studying it. Bring your
own heart to it. Preach your sermons first to yourself.
Realize them in your own soul, if you would realize
them in the hearts of your people. An intellectually prepared sermon will reach the intellect; a spiritually prepared sermon will reach the spirit. May the good Lord
make you faithful in all things. I am preaching as well
as I can, but without much visible result. I endeavor to
say with entire plainness whatever is given me. I do not
know if the people will bear it. I must, however, deliver my message.
" I wrote to Mr. Finney a few days ago, and received a
reply. It is remarkable that two men almost ignorant of
each other should see things so much alike."
To his son: -
"I pause in the midst of a sermon to congratulate you




CORRESPONDENCE.               203
on the anniversary of your birth. How old you are, I do
not remember,* but at all events old enough to make me
feel like an aged man. You are rapidly approaching the
maturity of your intellect. You are now as capable as
you will ever be, or very nearly so. Some things you will
be able to do better, some more rapidly, and some more
wisely; but for efficiency you are approaching very near
to the table-land, the water-shed of your life.
" The ministry is a great work. Homer's highest conception of a man was, that he was avas av6wov, or else a
tamer of horses. The Christian conception is a converter
of men. This is better than to be a political leader, or an
eloquent orator, or anything else after which men may
aspire. Try to be this in simplicity, and may the Holy
Spirit lead you into all truth.
" I bless God especially for the unity of spirit and affection which he has given us all. That we are an undivided
family is one of his richest gifts. I rejoice that I have
entire confidence in the principles and in the affection of
my children, and that, as I believe, they have confidence
in me. May God increase and perpetuate it, so that
when I am called away, they may be always on the side
of truth, and abound in love to each other. I am glad
that you come here when you can. Always do so when
it is possible without neglecting any duty. I have always regretted that it was not in my power to visit my
parents more frequently.
To a minister:
"April 20, I857.
" I have kept steadily at work since I commenced here,
and have done nothing but labor for the First Church.
There is, I think, a little improvement. I visit all I can,
and have preached twice on Sunday and once in the
week, without intermission. Frequently I write two and
always one sermon for the Sabbath. I am, however,
more and more satisfied that this is a useless labor, and
I hope soon to begin to preach once a day without notes.
* This was one of his idiosyncrasies. He never remembered
the ages of his children or other relatives, and probably could not
have recalled his own age without calculation.




204        LIFE OF FRANCIS WAYLAND.
I see that I am in danger of becoming confined to them,
and the writing consumes valuable time.
" There are some small indications of good."
To the same: —
"June 25, I857.
" I am only pretty well. I have closed my Bible class
for the summer. This will be some relief. I found that
the services of Sunday oppressed me on Monday. My
brain is growing old, and will not do as much work as it
once did. I cannot well press it. I feel more and more
that my opportunity of doing good to any one is short.
To the same: -'July 6, x187.
" I see with great pain, in to-day's paper, the death of
W. L. Marcy, one of our best and ablest men. I rather
think that as a negotiator and diplomatist he was superior
to Webster, though most men would laugh at me for
saying so. The fact is, that a large portion of Webster's
mind was occupied with the thought of the presidency,
and what was left was not superior to the minds of other
able men. This shows the importance of having the eye
single. Ministers fail more frequently from a want of this
than from almost any other cause."
To his sister: -
" Poor, dear Marcy has been continually in my mind
since his death.  1 had a very sincere regard for him.
May it be, that he had been reconciled to God! Perhaps
this is bad theology, yet I cannot but feel it."
He writes, -
" My labors were, at first, mainly confined to the
church. I endeavored to set before them the character of
the disciples of Christ, and the offence caused to the world
if professors of religion manifested their godliness only on
the Sabbath. I urged upon all, repentance and a return
to the first works. The congregation increased, but for
some time there appeared little change. At last there
seemed some thoughtfulness. A few were baptized. This
had a quickening effect on the church, and Christians became more prayerful. The female members, especially,




MOSES B. IVES.                  205
were awakened, and abounded in prayer. To their efforts
and prayers the progress of the church must, under God,
be principally ascribed. As two or three were, from time
to time, added by baptism, the flame which the Holy
Spirit had kindled was kept alive, and became more intense and pervading. This was, however, very gradual;
and, at the best, it was but a smouldering fire, leaving a
large part of the church very little warmed." - 1/S.
In the latter part of July, 1857, he went to Saratoga
Springs; but, after a few days' absence, he was recalled
by the circumstances of the parish, and especially by the
death of his friend, Mr. Moses B. Ives.* At the request
of the corporation of the university, Dr. Wayland prepared a discourse on the services of Mr. Ives, many passages in which afford a touching insight into his own
character.
" Again am I called upon, after too short an interval, to
commemorate the virtues of one of my friends. The men
who, on my coming to this city, received me with a
kindness which has never abated, and with whom, for
thirty years, I have labored in the cause of education and
* There were few of the citizens of Providence for whom Dr.
Wayland cherished a stronger attachment than for Mr. Ives; on
the other hand, no one was more untiring than Mr. Ives in his
public-spirited regard for the interests of the university, and in his
acts of personal friendship to Dr. Wayland. It is not too much to
say, that without his large-hearted munificence, the subscription
of I850, and the reorganization of the university could not have
succeeded. A single circumstance illustrates the spirit in which he
discharged the office of treasurer, which he held from 1825 until his
death. He had invested six thousand five hundred dollars of the
funds of the college in a note of the Bay State Mills, indorsed by
Lawrence, Stone, & Co. The investment was regarded as not
only good, but eminently desirable. In course of time the makers
and the indorsers became bankrupt, and the paper was worthless.
Mr. Ives at once assumed the indebtedness, and put into the treasury his check for the whole amount. He never spoke of the act, and
it was only by accident that it became known to the president, by
whom it was communicated to the writer.




206        LIFE OF FRANCIS WAYLAND.
benevolence, have, for the most part, passed away. The
good and the great, who were then the guiding lights of
this city, have sunk beneath the horizon; and the memory
of many of them is already fading from recollection. I
seem to myself almost the representative of a bygone generation. And now another link that bound me to the
earth is severed. The man who has so often cheered me
in disappointment, and counselled me in success, lies low
beneath the sods of the valley, and I shall meet him no more
until the resurrection of the just. If Mr. Ives supposed a
man to be honest and well intentioned,-difference of opinion never arrested, for a moment, the genial flow of his kindly regard. On this subject I can speak from experience, as
well as from observation. During the long period of our
acquaintance, many questions arose in which our views
were widely dissimilar. We were constitutionally unlike,
he naturally looking upon the past, and I as instinctively
turning to the future. Hence the lines of conduct which
we pursued were sometimes divergent. I know that, for
the moment, it pained him, that I should act, as he believed, unwisely; but I never perceived that these differences chilled in his bosom an emotion of kindness, or
modified, in any respect, the friendship which so long subsisted between us." *
While the financial distress of I857 was pressing upon
the country, Dr. Wayland preached, on the I ith and 25th
of October, two sermons, designed to impress and deepen
the moral lesson of these disastrous days. Though prepared in the discharge of his ordinary parochial duties,
the discourses attracted marked attention, from their singular adaptation to the wants of the public mind, and
were published in compliance with the request of many
citizens.
To a minister:"You speak of consecutive discourses for Wednesday
* Before opportunity offered for the public delivery of this discourse, the pecuniary embarrassments of 1857 had pre-occupied
the public mind to the exclusion of every other topic. It was
therefore published without having been pronounced.




CORRESPONDENCE.               207
evening. Some men succeed in such a thing. I never
did. I would rather each week preach what seemed to
be given me. And I would take less pains in making
out a discourse, than in imbuing my own mind with it,
andfeeding ulon it myself. We err in relying on our
own intellect, rather than on the Spirit of God.... The
prospect for winter is gloomy. There is danger of famishing among the poor. We are trying to economize all we
can, to have something to give to the needy."
To a minister: -
"December 3, 1857.
" I am greatly rejoiced to learn that your mind is drawn
in the direction you mention. You may be assured that we
shall not receive the blessing of the conversion of men, unless we are wholly given to it. If we do a little in politics,
a little in philanthropy, and a little in preaching, we shall
accomplish but little in anything. The philanthropy which
we need for our souls' good can be found in our daily duties.
The more ofthis a minister does, the better, if it be personal; but these associations I think less and less of. Try
to forget yourself and the fear of all but Christ. If we
have reputation with the Master, it is all that the servant
can desire. Strive for the conversion of souls, strive for
it wholly, looking not for the conversion of the rich and
intelligent, but of all men, especially the poor. And you
may be sure that the less you honor yourself, the more
Christ will honor you."
To the same: -
"December 14, 1857.
"I am encouraged by your letters to hope that you will
soon see the fruit of your labors. May God give you a
simple desire to glorify him, and that he will certainly
gratify. Get out of yourself, and, like Paul, be willing
to be a fool for Christ's sake; that is, let nothing connected with yourself prevent you from preaching so as
to reach the consciences of men. Ask the Spirit of God
what you shall say, and say it without regard to anything
but the will of God. This will be the sure way of attaining a blessing. I am glad that you are carrying the gospel
to the poor. This is the field which Christ cultivated, and
on which his blessing is most apt to rest.




208        LIFE OF FRANCIS WAYLAND.
"' There is little new here of any moment. There is
some more earnestness in other congregations. On the
first Sabbath I baptized two converts; and a few other
cases promise well. An old and leading church, or one
so esteemed, can hardly stoop low enough to receive a
blessing."
InJune, 1858, he was invited to become permanently
the pastor of the church, but did not accept the invitation,
though he continued his ministerial labors.




REVIVAL OF 1858.               209
CHAPTER IX.
THE   REVIVAL  OF   I858. - CORRESPONDENCE. - DR.
WAYLAND IN THE REVIVAL. — PERSONAL SOLICITUDE.
-- CARE FOR THE YOUNG. - PRAYER MEETINGS. -
PREACHING. - RELIGIOUS ENTERPRISE. - CONGREGATIONAL SINGING. - THE GREAT SOURCE OF HIS INFLUENCE. —CLOSE OF HIS LABORS.
FOLLOWING the commercial reverses of 1857 came
the revival of 1858. We resume the narrative of Dr.
Wayland.
"' In time, the revival which had overspread most of the
cities and towns in the Northern States, through the power
of the Holy Spirit, visited Providence. Prayer meetings
in the morning, noon, and evening were attended by multi-.
tudes. On one or two occasions, when these were held
with us, the lecture-room could not accommodate all the
the people. Persons of all beliefs, and of no beliefs, and
of all classes in society, attended. The solemnity was
deep and affecting, and I believe that the impression was
universal,'This is the finger of God.' It was quite common for persons to rise and ask for the prayers of the congregation. Still more common was it for those who had,
as they believed, given their hearts to the Savior, to express their new-found hope, and their reason for it, and
to narrate the exercises through which they had passed.
The congregations on the Sabbath and on Wednesday
evenings were increased,- and the solemnity which attended them was so great as to be by many persons
distinctly remembered up to this time. Several of those
converted with us joined other churches, being here
only temporarily for the purpose of education. During
my connection with the church I baptized fifty-one.
VOL. II.         14




2-10       LIFE OF FRANCIS WAYLAND.
Several were baptized by the present pastor immediately
after his coming. I think the number ostensibly benefited
was not less than seventy."
To a minister:" I rejoice with you at the appearance of good among
your people. God hears prayer, and blesses those who
honor him.
" But you do not want any help from abroad, and I
would not say that I did. You can do all the work yourself, with the aid of your best brethren and sisters. It will
be a noble opportunity to develop the talent and piety of
your church. As to yourself, all you need is the guidance
of the Holy Spirit, which will be given abundantly, if you
humbly seek it. Encourage the people to prayer, selfexamination, conversation with sinners, abstraction from
the world, and looking up to the Spirit alone for all
the blessing. Do not aim at a great and temporary excitement; but pray and labor for a continual revival.
The spirit of a revival should always be the spirit of the
church. In a word, cast yourself on God for all, and read
nothing but the Bible. Use this time specially to study
the New Testament with the aid of the Spirit of God.
" Again I say, do not go to Egypt for help. Go to God
with everything, and keep in his presence. You will
learn more in this manner than in any other. It is not
pleasing to the Master that we should ask others to do
what he is willing and able to do for us.
"' Try to keep your people low in the dust before God,
prayerfully laboring for him. This will insure the greatest blessing. Have no revival expedients, that is, devices
to commit people; to hold them up before the congregation for effect. Be perfectly true, and do nothing for any
other motive than you profess."
To the same: -
" I rejoice greatly in your prospect. God grant that
the heavens may gather blackness, and there be a sound
of an abundance of rain. I want you to gain all the good
of it in your own soul, and therefore wish you to derive
all your aid directly from the Holy Spirit. There is no
opportunity for becoming acquainted with him like a revival. We had very bad weather for our Fast Day meeting




CORRESPONDENCE.               2 1I
on Wednesday. The attendance was small, but the aspect solemn. There is, however, no revival here, unless,
perhaps, one is beginning in Mr. Bixby's church.
To his sister:
"... I want much to see you, but I am let hitherto.
My practical duties and responsibilities occupy all my
time and thoughts, and, thus far, all to very little purpose.
A few have been added, more come out to hear, and this
is almost all that can be said. The church has called me
to be the pastor. I have taken time to think of it, but I,
as yet, see no light in that direction. I think I shall be
guided aright, for I believe it is my desire to do what the
Lord would have me.... There is considerable attention
here among several of the churches, but nothing, as yet,
of a powerful character. May God grant us some souls.
Mr. Bixby, the missionary, has a greater blessing than any
other of our ministers. The character of the persons converted is quite remarkable -mostly heads of families and
those who will be very useful. He has simply proclaimed
Christ, and God has blessed his labor. God will honor
the preaching of the Cross. 0 that I knew how to preach
it, so that he would bless it!"
To a minister: -
" A church must be in fault when there are not additions every month. I am glad that you are receiving accessions to your congregation from the poor.... Try to
preach in entire simplicity: philosophical discussions in
theology, which magnify ourselves, have little favor with
God. Let us forget ourselves in striving to serve him."
To the same:" Were I visiting a place, and attending such meetings
as we have had, I should have said,' Tis is a time of revival.' But no apparent effect is produced, and there is
no increase of attention. It looks as though all would
pass away without result.... There seems something
peculiar among our old churches here. Nothing moves
them. All is dry as the mountains of Gilboa. It may be
to illustrate the sovereignty of God that he withholds a
blessing, or it may be because of our sinful formality and
conformity to the world."




212        LIFE OF FRANCIS WAYLAND.
To his son:
" I am now in my sixty-third year. Not many more
birthdays await me. I have, on a few occasions, used my
brain pretty hard, and I sometimes fear that it will never
be wholly restored to its former power. But this is all as
God wills. I have nothing to do with it.
" The attention here is on the increase. We had a
solemn meeting on Wednesday evening. The morning
prayer meeting to-day was encouraging. I have written
to Deacon Lincoln to suggest united prayer for members
of Congress. A revival in Congress would be a blessing
to the world, and would show to all people what God
could do. I feel just now more encouraged than ever before to hope that God is near. May you and I both do
our duty here, and, bringing many souls to glory, meet
with joy before the throne."
To a minister: 
" March 25, I858.
" The interest here is increasing slowly. God evidently
means to do it all himself. Attention is very general.
All the prayer meetings are well attended. Conversions
are few, and grace is not largely poured out. The most
signal fact is the repentance of. At our meeting on Tuesday evening he was present, and made a
most humble confession, which dissolved the meeting in
tears. At the business men's meeting on Wednesday he
did the same thing. He seems a real penitent. It is producing a great impression. It is all encouraging, but we
hope for greater things, commensurate with the universality of the attention. Last evening our vestry was full.
God will, I trust, be glorified."
To his son:"April 2, 1858.
"' I have, had your letter lying on my table in full sight
ever since it carie, watching for an opportunity to answer
it. Every evening of the week has been occupied, and
the day fully employed. I have read hardly anything but
the Bible, and have not had all the time I wanted for
that.
" There is, I think, some progress with us; but the char



RELIGIOUS LABORS.              213
acteristics remain the same —very general seriousness,
but, comparatively, a small number of conversions."
"April 7, I858.
"With us the work has assumed a somewhat new aspect. The interest in the general meetings has declined,
I rather think, though I have not attended any since Monday. But there is more interest in the church. Confessions of sin, and mournings over departure from God, are
of daily occurrence. We have had several meetings for
this purpose, and there was not sufficient time for all that
would have spoken. This is most encouraging. Conversions, however, do not as yet multiply. A few are brought
in, -some of the young, some old and hardened sinners.
What is to be the end I do not know; but if the church
arises in the beauty and power of religion, sinners will be
converted."
Probably there was not another minister or Christian
in Providence who would have written the reminiscences
and letters above quoted, and made no allusion to Dr.
Wayland's labors in the revival of 1858. During the year
preceding its appearance, the tone of spirituality in the
church under his ministry had been deepening. Members
of other churches would not unfrequently come to listen
to his fervent utterances, and carry back to their several
congregations something of the sacred flame.
His letters indicate that he had begun to grow conscious
of waning vigor at the commencement of 1858; but no
sooner did there seem a deeper interest, that offered more
than usual encouragement to labor, than he forgot everything but the salvation of his fellow-men. He had completed the pastoral visiting of his charge, but he now
recommenced it. If he heard of a case of inquiry or
interest at the north end, or out on the borders of Olneyville, he at once set out to visit and converse with the
inquirer, declining (for the reasons we have given above)
all invitations to ride. As he met his acquaintances
on the street, or in shops, he was ever pressing on




214I       LIFE OF FRANCIS WAYLAND.
them the claims of eternity. Sometimes it would be only
in a few words. Often, when he met young men of his
acquaintance, he would address them tenderly, solemnly,
briefly, and then pass on. A member of his family says,
" I was walking with him down Thomas Street, when he
said to me,' There is a man who has been avoiding me for
weeks. I want to speak to him;' and he left me standing
there till he had done so."
His interest in the young was unceasing. However
pressed with care, he almost invariably came into the
Sabbath school for a little while before meeting, and
usually said a few simple words to the pupils. At the
young people's meeting, too, he was often present,
though leaving the conduct of it to the superintendent, his
friend, pupil, and associate, Professor John L. Lincoln.
When it was over, he would often offer some suggestion
of practical significance. "John," he would say to Professor Lincoln, " did you see that boy in the corner? He
wanted to speak. IIe ought to be encouraged." And
when not himself present at the meeting, he never failed
to inquire how it went on, and who took part. The
superintendent did not feel that he could go through with
the work without consulting him as to the means to be
adopted for increasing the interest in the school.
Many of the members of Mrs. Buel's Young Ladies'
School, who attended the church, will always remember
the paternal tenderness and wisdom with which he spoke
to them of Christ. He called one day and asked Mrs.
Buel to send to the parlor, one by one, those who were
his parishioners. It was a memorable visit. The Spirit
of God seemed to dissolve all barriers. One young lady
was quite determined that he should not move her, nor
even speak to her on religion, if she could avoid it. He
seemed to have an insight into her feelings, and said to
her, "My child, do you want me to talk to you about religion?" She at once burst into tears; her opposition was




RELIGIOUS LABORS.              2I5
divinely removed, and he soon saw her a new creature
in Christ.
It seemed as if the God whom he served gave him
peculiar access to many persons not easily approached.
His age, his station, and yet more the character which
for thirty years had been patent to the community, entitled him to speak, without fear of giving offence, to
men of whatever age and standing. He has related that
in but a single instance was he repulsed. A young man
replied to his appeal, that free-masonry was all the religion that he wanted.
In the business men's meeting, and in the other prayer
meetings, he often charged the person presiding to apply
to him the five minutes' rule; but the expressed wish of the
audience often constrained him to complete what he was
saying. As he rose, he looked, as he was, a tower of
strength. His aspect, and voice, and manner were those of
one who was living in intimate communion with heaven.
All about him conveyed irresistibly the impression that to
him spiritual things were a reality, more vivid and palpable than the objects of bodily sense; that he looked not
" at the things which are seen, but at the things which are
not seen, for the things which are seen are temporal, but
the things which are not seen are eternal." His massive
frame seemed fitly to body forth the momentum of his
spirit and his words. To men of business he spoke with
peculiar plainness. "You believe that there is a God;
that you have a soul which must live forever. Is it not
the plainest dictate of prudence now to secure its eternal
happiness? Is it not the greatest madness to neglect it?"
Again he would take up the complaints urged against
religion, and would so turn them as to make them the
ground of a new and more urgent appeal. After alluding
to the objection founded on the lives of many professors
of godliness, - after stating it in its strongest form, and
sorrowfully conceding all that could be said of the




216        LIFE OF FRANCIS WAYLAND.
worldliness, the avarice, the sharp-dealing by which often
the professions of piety are deformed, then, -  Gentlemen, did I ever ask you to become such Christians as
this? This is not Christianity. We ask you to be something unspeakably better; to be the very reverse of all
this; to be followers of Christ." How many persons in
these meetings received impressions that changed their
character for eternity, cannot be known in time. The
following incident is one of many. Deacon K. says, --
" I was going out of the hall one day, when I chanced
to look around, and saw an aged man, bowed down, and
Dr. Wayland leaning over and speaking to him. I went
back, and found that it was the venerable Judge P., overwhelmed with anxiety and sorrow. He was expressing
his fear that for one so old, who had lived so many scores of
years without God, there was no help. Dr. Wayland was
most tenderly pointing him to the boundless mercy of
God in Christ Jesus."
A few days later, Judge P., in one of the meetings, feelingly spoke of his change of heart and his hopes for eternity. The hoary head became a crown of glory; and he
has since finished his course, and entered into rest.
Meanwhile, Dr. Wayland's sermons became even more
direct than before, - more affectionate and solemn. He
gradually relinquished the practice of writing his discourses.  Indeed, it was a necessity.  How he could
find time for even the most imperfect preparation, when
his days and evenings were so engrossed with meetings
and conversations, it is hard to conceive.  But his unwritten speech did not discover any falling away in continuity of thought, in terseness, and clearness of expression. Men of mature age, strong character, and high
mental endowments listened eagerly; and a boy of nine
years old said to his mother, with delight, " Why, mother,
I can understand every word he says." Not all the proprieties of the sanctuary could exclude the bowed head




EVENING SERVICES.              2 1
and the weeping eyes of men not used to tremble or to
shed tears.
In the crowded vestry, upon Wednesday evening, he
spoke as he had never done before. An atmosphere of
heavenly solemnity seemed to pervade the room. From
the moment that he rose to open the service with prayer,
every heart seemed rapt in devotion. " We have come to
meet tiee," was an expression that he rarely failed to use
in the opening petition, and every heart expected to hold
communion with Christ. During the period of the service, every worldly thought was excluded. When he
pronounced the benediction, it was not a form; it was a
tender, affectionate prayer that the favor of Jesus Christ
might rest upon all who were present. And then they
separated silently, reluctant to speak, lest they should mar
and dissipate the heavenly spell.
" Those sermons were scathing to a man's conscience,"
said a constant and most intelligent hearer. "When he
preached from the text,'Escape for thy life; look not
behind thee,-neither stay thou in all the plain,' we seemed
to see it all, -the burning city, the descending flames, -
and we scarcely dared to look behind us as we returned
home."  Once he spoke from the words, "How shall
we escape if we neglect so great salvation;" and "' it
seemed," says a hearer, " as if he knew what was in the
heart of every one there. He appeared to be unconscious
of himself, and to speak merely as the Spirit spoke
through him."  At another time, preaching from the
words, " that like as Christ was raised from the dead
by the glory of theFather, even so we also should walk
with him in newness of life," he said that the contrast
between the old unregenerate life and the new divine life
is so great, that the Scriptures compare it to the contrast
between Christ lying dead in the tomb of Joseph and
Christ exalted, glorified with the Father. As he spoke
of the gloom of the tomb where the body of Jesus lay,




218        LIFE OF FRANCIS WAYLAND.
it seemed as if the darkness could be felt; as if one could
see the words falling from his lips, so real, so palpable
were they. Again he spoke from the words, " This day
shalt thou be with me in paradise." He described what
it must be to be with Christ in paradise, " and it seemed
as if all the sweetness-of all the poets was poured into his
lips, so unearthly was his delineation of the heavenly
state."
His reading of the Scriptures on these occasions, as always, was marked by a depth of feeling such as none
of the schools could impart; such as nothing could give
but his profound realization of eternal verities. One felt
as he read, If a man really believed these to be the words
of the living God, he would read them just as Dr. Wayland does. In the vestry he did not always select a long
passage. Ile was guided by his feelings. One of the
peculiar felicities of the place was, that he could rise
above propriety - the grave of power.  Once he read
only three verses: " So, when they had dined, Jesus saith
to Simon Peter, Simon, son of Jonas, lovest thou me more
than these?  He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
He saith to him the second time, Simon, son of Jonas,
lovest thou me?  He saith unto him, Yea, Lord, thou
knowest that I love thee. He saith unto him, Feed my
sheep. He saith unto him the third time, Simon, son
of Jonas, lovest thou me? Peter was grieved because he
said unto him the third time, Lovest thou me. And he
said unto him, Lord, thou knowest all things; thou
knowest that I love thee. Jesus saith unto him, Feed my
sheep." While he was reading, there had been an attention, a suspense, almost breathless; no one thought of
him at the time; but in remembering it afterwards, it
seemed as if he were inspired while reading. The feeling could hardly have been more profound if the repentant apostle had been visibly present. When he closed the




DEPTH OF RELIGIOUS FEELING.          219
Bible, there was plainly to be heard a sigh of relief from
the fixed and almost painful interest.
In these meetings the tenderness of his heart was as
affecting as his boldness of speech was heroic.  One
evening, when a person, who had been a backslider for
twenty years, was speaking of his wandering, and of his
repentance, Dr. Wayland sat in the desk, the tears flowing down his cheeks; and when presently he arose to
pray for the returning penitent, some moments elapsed
before he could command his utterance.
During the closing part of his pastoral care, two movements greatly interested Dr. Wayland, connected with the
greater efficiency of the church, and the higher spirituality
of its worship. He had but a very slight estimate of the
religion that is emotional only, and that ends in no practical efforts for the salvation of mankind. That every disciple should be constantly seeking the increase of piety in
his fellow-disciples, and the conversion of the worldly,
was a lesson which he ever endeavored to impress by
his example, by his private conversation, and by his public teaching. The existence of a church which is doing
nothing more than to enjoy the means of grace for itself,
and is in no way extending to others the blessings of the
gospel, seemed to him a monstrous contradiction in terms.
He often alluded to the fact, that one evening in the month
is devoted to hearing an account of the labors of Christian people in Izeathen lands for the conversion of souls,
and that this is usually the most interesting meeting.
"Why," he asked, " do we not meet to hear what we are
doing for the cause of God at home? Why do we not,
at least once a month, learn from our own members what
labors they have engaged in to save their neighbors, to
reclaim the vicious and wandering, to comfort the forsaken?"  Realizing that what is left to hasty impulses,
is usually done but imperfectly, and in time ceases to be'
done at all, he proposed to the church to establish the following system of visitation: -




220        LIFE OF FRANCIS WAYLAND.
" The church and congregation shall be distributed,
according to their places of residence, into twelve districts.
" A committee of two brethren and two sisters shall be
appointed annually to the watch care of each district.
" It is expected of the committees, -
" I. That they will make it their great object to call the
unconverted to repentance; to encourage their brethren
and sisters to lead a holy and consistent Christian life; to
caution them  against conformity to the world; to urge
them to Iabor and self-sacrifice for the cause of Christ;
and to suggest to them appropriate fields of labor, so that
every one may be a living rmember of the body of Christ.
" 2. That they will be in frequent communication with
the pastor, and keep him informed of all matters in the
several districts which require his special attention, particularly where there is sickness, affliction, or religious
thoughtfulness and inquiry; also that they will seek out
strangers in the congregation, introducing them to the
pastor, and promoting their acquaintance with others.
" 3. That the committee, or one of them, will visit
every person committed to their charge at least once in
six months.
" 4. That the several committees will meet on the evening of Tuesday after communion in October, January,
April, and July, to confer upon the state of the church,
and to devise means for its increase in piety and usefulness, the pastor presiding.
"5. That they shall make report of their doings as
often as the church shall direct, with such suggestions as
they think proper for promoting the piety of the church
and the advancement of Christ's kingdom.
" It is recommended that the members of the church in
each district, if practicable, meet once a month, or from
time to time, at some private house, for conference and
prayer."
The plan was adopted, and continued for a number of
years in active operation, with results (alike to those who
put forth these Christian efforts, and to those in whose
behalf they were exerted) the magnitude and the beneficence of which, eternity alone can reveal.




CHURCH MUSIC.                221
Nor was he satisfied to have the religious efforts of
Christians limited to the single congregation with which
they are associated. He was of opinion that every church
should maintain mission schools and preaching stations
in localities destitute of the gospel. He often dwelt upon
the blessing which had attended such a system of evangelical effort among the German Baptist churches, who, beginning in feebleness and poverty, and under the positive
prohibition of the civil magistrate, have increased almost
beyond parallel. He felt, too, that every church, as soon
as its numbers justify the step, should send out a colony,
which would soon become a self-supporting interest; and
he was equally of opinion that, in any such enterprise, those
who feel moved to leave the spot endeared to them by
many associations, in order to enlarge the facilities for
preaching, and for hearing the gospel, ought to receive
the cordial sympathy and aid of those who remain behind.
These sentiments he often expressed, and he exemplified
them in his own practice.
He had also long desired to see a reform in the service
of sacred song. Though himself without any scientific
acquaintance with melody, he knew what effect certain
styles of music produced on him, he knew what belonged
to moral impressiveness, and he thought he knew what
manner of conducting this portion of worship was most
conducive to devotion. That four persons, perhaps destitute of all pious feeling, should have in their hands this
part of the service of God's house, introducing music
utterly incapable of arousing a single religious emotion,
holding themselves independent of all control, and rejecting any suggestions from the body of Christian worshippers, seemed to him utterly monstrous.  He fully
acquiesced in the remark of the late venerated Dr. Sharp,
that the singing, as practised in most of our churches, is
an abomination to God. He sometimes said, while acting
as pastor, that often, when he had read a solemn and im



222        LIFE OF FRANCIS WAYLAND.
pressive hymn, the moral and devotional effect would
have been greater to spend the time in perfect silence, than
to have the hymn sung according to the prevalent method.
Holding these views, it will readily be understood that
he was an advocate of congregational singing; and he
ardently wished to introduce this mode of worship into
the church for which he was laboring.
In urging the desired reform, he was not unfrequently met by the objection that there was not volume enough
of voice in the congregation to carry it through.'" So,"
he said, " one afternoon I gave out Old Hundred, and
made the particular request that all would join in the singing; and you could have heard them at the top of Angell
Street. That settled the question of the volume of voice."
Finally, as the result of his repeated appeals, and no doubt
in a great-degree from personal regard to him, and from
a desire to afford him gratification, the measure was adopted. Wishing to insure the successful inauguration of the
reform, he invited Dr. Lowell Mason to come and address
the people upon the method of carrying on this portion of
worship. Dr. Mason accepted the invitation, and by his
eminence in his profession, and his profound knowledge
of the science of sacred music, removed many objections
to the proposed change, and offered several most useful
suggestions. Dr. Mason writes," I well remember a remark which he made to me,
after long and repeated conversations on sacred song, in
reference to which we were fully agreed.'Is it not
strange,' he asked,'that I, who am ignorant of music
scientifically or artistically, should so exactly agree with
one who has devoted half a century to its study, practically and theoretically, under such great advantages?'
My answer was, in substance, this:' Sir, your good common sense, and quick, intuitive perception of right, have
done more for you than much study, experience, and observation can do for one less favored in these respects.'"
A few Sabbaths before the close of Dr. Wayland's la



SECRET OF PASTORAL SUCCESS.          223
bors with the church, the voice of the whole congregation
was heard praising God.
In thus attempting a narration of Dr. Wayland's pastorate, we are aware that we have presented a most inadequate view of the sources and channels of the virtue
which went forth from him. The chief influence which
he exerted during those sixteen months of labor, during
those months of universal revival, was that of his own
character. " The great feature of his ministry," says a
hearer, " was not this or that particular measure; it was
his absolute and undivided consecration to the work."
Another, an eminent practitioner of law, says, " It was
the most wonderful exhibition of goodness that I ever saw
or conceived of."
Since his death, two members of the bar were conversing, one of whom said, " I do not know how it is; I never
felt so towards any one else, but I always had a strange
sensation of awe whenever I met him, or saw him. I do
not know what it was owing to." " Do you not know? "
said the other; " why, you felt the influence of his almost
superhuman goodness."
It was his character which afforded to men a demonstration of the divineness of the faith he preached. It was
this which gave power to his words, and to his tone, as
he read the Scriptures or gave out a hymn; to every
movement of his hand as he closed the Bible, or as with
a wave of his arm he seemed to put aside the excuses of
the procrastinating, and the objections of the caviller;
and this it was which both exhibited to the Christian the
true standard of the religious life, and animated him to
its attainment.
" There is a force in the natural world which has
received the designation of catalytic. It is sometimes
called the power of presence. Bodies in which it resides
have the marvellous property of transmuting other bodies
by mere contact into their likeness. The force is too
subtle for analysis, and has hitherto defied all attempts at




224        LIFE OF FRANCIS WAYLAND.
explanation.  Philosophers have contented themselves
with simply noting and naming it. The fact has its
analogy in the moral world. There are men who possess a similar power of presence. An influence goes out
from them equally controlling and alike incapable of
analysis or philosophical explanation. President Wayland presented a most striking example of this. It was
felt by all who came near him. His power as a speaker
and as a teacher depended largely upon it. The same
utterances might come fiom others, but how slight, comparatively, their effect! The same truths might be impressed by others, but how unlike their moulding influence! The same principles might be inculcated by others,
but how different their transforming power! Behind the
utterances, back of the teachings, was a living soul, from
which proceeded emanations entirely distinct and separate
from ideas, and quite independent of language. The subtle
influence poured through the eye. It streamed from the
features. It flowed through the voice. Gesture, posture,
and form were its silent vehicles. It emphasized thought.
It energized expression. It vitalized ideas. It awoke
aspiration. It kindled enthusiasm. It evoked power. It
was the direct efflux of spiritual energy by which a great
nature transformed other natures, in proportion to their
capacities, into its own likeness. It is the want of this
incommunicable power which is most felt by his pupils in
the perusal of his writings, and which makes them unwilling to admit that he has produced anything equal to
himself." *
But his ministry had one defect, a defect remediless and
daily increasing. It was the ministry of a man past threescore. In accordance with his life-long principle, while
he was charged with responsibility, he could not see anything remain undone for want of effort on his part. His
ideal of the work of the ministry was most exalted, and
was perpetually advancing. He toiled after its realization with an earnestness which was enkindled by the constraining love of Christ, and which, not improbably, was
intensified by his growing consciousness that the twelve
* Professor Chace's Address.




EXCLUSIVE DEVOTION TO THE WORK.         225
hours of the day in which he might work were far spent,
and that night was at hand. It was a most instructive
illustration of his estimate of the character of the work of
the ministry, that while at the head of the college, he was
always able, however engrossing his official cares, to find
some time for outside work, for authorship, and various
addresses. But after he assumed the care of the church,
he had not an unoccupied hour, and did not even attempt
anything outside of his strictly ministerial work, with the
single exception - if it be an exception -of the address
upon the occasion of the death of Mr. Ives. "' His labors,"
says one gentleman, a member of the church, who observed him very closely, who is himself accustomed to
intellectual toils, and eminent for industry, " were arduous
beyond the power of expression."
And it became painfully obvious that while the inward
man was renewed day by day, the outward man was inadequate to the demands of the soul. He grew visibly
more wearied and feeble, and his physician again urged
his speedy release from toil. Indeed, it is doubtful if he
could have survived another year of such exertions.
Rev. Dr. Caldwell, having accepted the pastoral care of
the church, Dr. Wayland preached, on the 3oth of May, a
sermon with which he designed to close his labors, from
Acts xx. 32: "And now, brethren, I commend you to
God, and to the word of his grace, which is able to build
you up, and to give you an inheritance among all them
which are sanctified."
" More than a year and three months have elapsed, my
brethren and friends, since I commenced my labors among
you. Neither you nor I, at the beginning, anticipated so
long a continuance of my services. The providence of
God, however, directs all events in infinite wisdom. For
a long time you have waited patiently and prayerfully for
the coming among you of a pastor in whom you would all
be united. Your prayers have been answered; your patience rewarded. You have called to minister among you
VOL. II.        15




226        LIFE OF FRANCIS WAYLAND.
a brother beloved, whose praise is in all the churches,
wherever he is known. You have done this, so far as I
know, without a single dissenting, or even a reluctant
voice.  And he has informed us that very soon, perhaps on the next Sabbath, you may expect him to come
among us to break to us the bread of life. My pastoral
labors with you close, therefore, with the present Sabbath,
and, in the words of the text, commending you to God
and to the word of his grace, I commit you to the care of
another."
The arrival of the pastor being delayed, he prepared
and preached, on the following Sabbath, one more sermon,
from the word (touchingly appropriate to his circumstances, and to the history of the past year), " He that
goeth forth and weepeth, bearing precious seed, shall
doubtless come again with rejoicing, bringing his sheaves
with him." With this discourse, his services as pastor of
the church were ended.
To a minister:"May 8, 1858.
"I am obliged, for the present, to continue laboring
here, though I hope we shall soon have a pastor. I have
next week meetings for private conversation on Monday
afternoon and evening; Tuesday, meetings at the Hospital and State Prison, and a meeting in the evening;
Wednesday evening, lecture; Thursday, church meeting;
and meeting on Friday evening; besides preparation for
Sunday. I am rather jaded."
To his son:"June I, I858.
" I intended to write to you before, but I have not been
able. On Thursday I had people calling upon me all the
morning; in the afternoon to attend a meeting of the
committee; in the evening a church meeting; to receive
fifteen converts; and on Friday and Saturday I wrote two
sermons. On Sunday I baptized and preached twice.
On Monday I called, as is my custom, on those baptized
the day before, and attended meeting in the evening. Today I have made a few needful calls. I feel that my work
here is almost completed."




PASTORATE CLOSED.               227
To the same:"June I5, I858.
"Mr. C., the new pastor, preached last Sabbath very
well, and the people are universally pleased. The church
was never, since I have known it, in so hopeful a condition.
This, so far as I have had anything to do with it, has been
accomplished by steady days' works, and by putting aside
everything that interfered with it. A year spent thus is
worth ten of irregular, vacillating work, without plan or
steadiness."
Exhausting as were these toils, consuming as were his
solicitudes, and perceptible as was the draught on his
strength, yet never were his consolations more abounding.
In the "Letters on the Ministry of the Gospel," he observes, in allusion to this period, " I can truly say that no
part of my ministerial life was so full of enjoyment as this;
and upon no part of it do I look back with so much satisfaction." It was with a radiance brighter than that of
noonday that the sun declined towards its setting.




228        LIFE OF FRANCIS WAYLAND.
CHAPTER X.
C< SERMONS TO THE CHURCHES." --- ( SALVATION   BY
CHRIST. -CORRESPONDENCE. -WORK       UPON   THE
MORAL SCIENCE. - VIEWS OF EUROPEAN AFFAIRS.
-EXPOSITION OF EPHESIANS.-ATTACK OF ILLNESS.
-BUST OF DR. WAYLAND.-ANNUAL REUNION OF
HIS PUPILS. — HIS FEELING TOWARDS HIS PUPILS. —
INSTRUCTION TO CANDIDATES FOR THE MINISTRY. —
LETTERS.
D   R, WAYLAND'S retirement from the pastoral care
was succeeded, not by rest, but by change of labor.
He immediately began to prepare for the press the volume
entitled " Sermons to the Churches," which was published
in August, 1858. It contained eight sermons, two of
which had been previously published. The work is
appropriately named, for the discourses were addressed
peculiarly to professing Christians, and were designed to
lead the people of God to emancipate themselves from
subservience to the principles and examples of the world.
A singular unity pervades the book; indeed, the several
sermons might have been chapters in a single work. But
its most marked characteristics are overwhelming earnestness and the absolute simplicity of its appeals. It would
seem impossible to use language with greater plainness.
The preacher takes up courses of action which are all the
more likely to escape observation, because they are so
universal; he exhibits them with such vividness that they
appear novel, while yet the reader is compelled to confess
that they are common -that they are his own. In none




SALVATION BY CHRIST.             229
of his works has he excelled the presentation and enforcement here made of the ethics of the gospel.
In the following December was published, " Salvation
by Christ," a collection of discourses, in the main, identical
with those issued several years previously, under the title
"University Sermons." Two, suggested by the revolutions in Europe, were omitted, and several new ones inserted, which had been prepared during his recent pastoral
labors. A comparison of these with the sermons composing the original volume will substantiate the views presented in a previous chapter, of the change which the
past few years had wrought in the character of his
preaching.
In 1858 he was invited to accept the presidency of a
university just established under circumstances of peculiar
promise. He was informed that he would not be expected
to put forth any large amount of personal labor, but only
to give the weight of his name, and such supervision as
he could exercise. We have alluded to the invitation only
as introductory to the following extract from his reply: -
" I beg leave to express to the Board of Trustees my
grateful acknowledgment for the honor which they have
conferred upon me. I could not, of course, pretend to
decide such a questionwithout deliberate reflection. I have
taken time for this purpose, and am obliged to say that it
is not in my power to accept the appointment. I have
overworked my brain, and it is not as good a servant as
it used to be. I find that the labor of the pastoral office,
which I occupied for sixteen months, has had an effect
upon me from which it will take some time to recover.
By manual labor and release from responsibility I am
gaining ground; but were I to embark in such an undertaking as that which the university of -   presents, I
should break down in twelve months. I do not think I
could have continued my former presidency a year longer.
There is not, I am persuaded, a physician who has known
me for ten years, who would not, on this ground, forbid
my going. It might be said that I need not do much la



230        LIFE OF FRANCIS WAYLAND.
bor; but I cannot connect myself with such an undertake
ing on such terms. To see a cause of this nature fail from
want of anything that I could do would be impossible. Nor
is such a man the man you want. You cannot succeed
unless he who has the office of leader performs, in fact,
the hardest work. If I have had success in any undertaking, it has been simply from hard labor, and I could
not act otherwise; but such labor I am not now able to
render."
Extracts from letters to a minister, a former pupil:"' I apprehend that when we give up the account of our
ministry, one of our greatest failures will be found to be
that we have so often neglected the Word of God. It looks
strange that the Son of God has left heaven to teach us,
and has promised his Spirit to accompany his Word, and
has set us to preach it, and that we should have anything
to preach that we like better, or that we should merely
take a start from the Bible, and go on with our own imaginings."
" I have been astonished at the effect of a baptism on
the spiritual condition of a church. If administered religiously, as a solemn thing, and not as a spectacle, the
moral effect is most salutary."
" Above all, remember that you have accepted from the
Savior the care of these souls, for whom you have engaged to give account. This is a very different idea from
supplying the pulpit. It is not pleasing to God to have
his service made a convenience of. Do your own work
well, in the fear of God, and what is left, use for other
good things; but do not cut off a piece of God's work to
make anything else out of."
" A man, to succeed, must have a fort- some place
where he stands strong, and is impregnable. This, to a
minister, is his church and people. If he stands well
there, he may laugh at everything else.... The Spirit of
God is jealous; and if we do not receive his presence
with thankfulness and renewed effort, he will withdraw.
In spiritual things, make hay while the sun shines."
"... I heard yesterday Mr.. It was, I think, an
attempted imitation of Mr. Beecher, but an unfortunate




CORRESPONDENCE.                23I
attempt. A sinner would hardly have been led to the
Savior. I was saddened, for he used to be considered a
very earnest and pious preacher. My dear —, there is
nothing but the glorious truth of the way of salvation by
Christ that God will bless to the salvation of sinners.
This is what Christ sends us to preach, and this alone he
will bless."
" I have thought several times of the sermon you are
to preach before the Association. The discourse will take
its character from its object. What is that object? Is it
to prove the truth of the text?  I presume not, to ministers. Is it to confirm them in the belief of it? Hardly.
What, then, is it? Here is a company of ministers, exposed, without knowing it, to the danger of being ashamed
of the cross. You want to point out to them this danger,
and so to affect them that, for the year to come, they may
preach Christ more simply, earnestly, and effectually than
ever before. Should they do this, no one can predict the
result upon the churches, or the number of conversions
that God would grant. It is possible that, with the blessing of God, from your sermon a revival may extend over
the whole Association. I would labor and pray, and
preach directly for that object; and it would, I doubt not,
receive the blessing of the Savior, and cause joy in heaven
over many a returning penitent."
"I have been reading several sermons in Spurgeon's
new volume. I am struck with several things; first, the
manifest truthfulness of the man, arising from his perfect
belief in all that he says. The truths of religion are as
much a verity to him as his own existence. Second, his
intimate acquaintance with the whole Bible. It bubbles
up everywhere as soon as he begins to speak. He uses it
with great power to express his own ideas. Third, as a result of this, is his manner of making a sermon. He does
not draw an abstract truth out of the text, but expands and
illustrates the very text itself. It opens to him a train, or
several trains of thought, which he illustrates from everything around him. It is owing to this that he has so great
variety. Were he to deduce abstract propositions, he
would of necessity often repeat himself. Fourth, he takes
the very range of the thoughts of his hearers. They,
therefore, all follow him. And then again, while he is




232        LIFE OF FRANCIS WAYLAND.
accused of egotism, he seems to me to forget himself and
his reputation more than any man I know of. He seems
not to care what people say of him or do to him, if he
can only convert them."
Upon the completion of the volumes named above, Dr.
Wayland resumed his work upon the Moral Science.
It had been his design entirely to reconstruct and re-write
it, making it, in all but the general subject and spirit, a
new book. With this view he prepared several hundred
pages of manuscript. But he became satisfied that it
would be a hazardous experiment to reconstruct a book,
which, on the whole, had been so well received by the
public in its original form. He therefore decided to revise
it, re-writing only such chapters or passages as seemed
susceptible of marked improvement.  This labor engrossed him very constantly throughout the year 1859
and the early part of I860. To his son he writes, -
"( I am working at my book -sometimes doing a day's
work, often only a fragment."' I will try to come and see you; but it is difficult. I
want to do something every day at my book, which is
now advancing. If I leave it, even for a little while, I
get cold in it, and it takes time to begin again."
" I am much engaged in my book, and am getting along
slowly. I give up everything to it, and must do so in
order to accomplish anything. I am thinking through a
book at a time before I begin to write it, and it consumes
more time than you would suppose. I sometimes come to
a chapter which could, as it seems, be thought through in
a day, and it takes a week or a fortnight. But this is no
more than my ordinary experience."
"...My health is, by the blessing of God, very good.
I am rarely sick. but I feel that age is beginning to do its
work upon me. I am not able to labor as I once could.
My brain does not bear so long application. It is possible
that I see as clearly, but my mind does not act as rapidly
as formerly. I suppose I need recreation occasionally,
but I have never learned to amuse myself, and have never




CORRESPONDENCE.               233
had many intimate friends. I presume I must be unfortunately constituted in this respect, or else I have formed
bad habits. I, however, keep on with my work, and am
happy in it. Perhaps some good may come out of it."
The passages just quoted show, if we do not mistake,
the singular control which he possessed over his powers.
One who knew him for more than thirty years, and who
is himself very observant of mental phenomena, has said,
" I never knew any one who had such command over his
mind. He made it obey his will perfectly." His mind
had no freaks, no caprices. What he set it to do, it did,
so long as the power to labor remained. When it failed
to obey him, the failure was not the effect of insubordination, but of exhaustion and powerlessness.
During a part of the years I859-60, his oldest son, with
his wife, was in Europe. Many of Dr. Wayland's letters
to them exhibit alike his comprehensive views on passing
events, and the tenderness with which his heart yearned
over those whom he loved, and from whom he was
separated.
To his son, just previous to his embarkation: —
"And now, my dear son, I commend you and M. to
God. I have a confident trust that he will watch over
you, and return you both in safety. Keep it ever in mind
that the first of all your relations is with God; that he is
ever near to them that love and serve him; then try to
make this journey a spiritual blessing to you both.
" I trust that I shall see you again. It may be otherwise. You know all I have so very imperfectly tried to
teach you. You know that I have, first of all, desired
that you should serve God, and be a high-minded, noble,
disinterested benefactor towards man. God grant that
you may be all this and more. May God bless and preserve you both to his heavenly kingdom."
" Strange as it may seem, things have gone on during
your absence very much as usual, only a few families are
always thinking of you, and frequently looking up to our
common Father for his blessing upon you."




234        LIFE OF FRANCIS WAYLAND.
" Napoleon III. is almost a miracle. Having twice
made himself the laughing-stock of the world, he has, at
a single leap, shown himself the foremost man in it. His
uncle said there was but a step between the sublime and
the ridiculous. He, for the first time in history, has shown
that there may be but a single step from the ridiculous to
the sublime. He has astonished the world by his ability
in war. So far as I can judge, in every case, the Austrians had the advantage before the fight, and in every case
have been decidedly beaten by a man who had never seen
a battle before. Every thing in Europe seems now to
turn upon his moral character. If he should be true to
principle, faith, and honor, and, after driving out the Austrians, should establish human rights in Italy, and then
unite with England in promoting the best interests of man,
he will overshadow the fame of his uncle.... Should he
organize a great nation in the north of Italy, he will be
able to attack England if he chooses. Their weakness is
in their aristocracy in the army. Merit cannot rise. The
very ablest men in India and the Crimea were discovered
by accident and by the death of those above them. Aristocracy is good for many things, but it will not make
great generals. War is a real business, and not a conventional arrangement. Skill and talent must command
their proper position, or the requisite energy never will be
developed. Napoleon III. has shown an unusual common-sense talent for it. He has commenced by making
the individual soldier, whether officer or private, as distinctive a being as possible, and has given him, in the
next place, the best means of distinction, and then has
adopted the motto,'The career open to talent.' If war
is to be carried on, it is on these principles that it must
succeed.  If the English had learned the lesson taught
them at New Orleans, they would not now be using the
muskets of Ramillies and Blenheim."
" The news of the peace took us all, as it did the rest
of the world, by surprise. No one knows how to understand it. It may be that the emperor tells the truth (not
a common thing with emperors or diplomatists), that he
was afraid of encountering all Germany, and of carrying
on the war in the marshes of the Mincio and Adige in midsummer. But this he must have anticipated; and he says




CORRESPONDENCE.               235
himself that he commenced the war in the face of all
Europe. The other view taken - though I have not seen
it fully stated - is this: He got the English into the Crimean war, and withdrew from the contest in order to secure the gratitude of the Emperor of Russia. He has
played the same game with the King of Sardinia, and
made the Emperor of Austria his friend. Here, then, are
the three strongest military powers united, and the man of
the greatest ability and boldness will use them. But still
more: here are the three despotic powers, embracing the
Greek and Catholic churches, together with the Pope,
united as one man. Civil and religious despotism was
never so powerful. There remain to Protestantism and
liberty only Prussia and England. It looks as if a war of
opinions would ensue, and the spirit of liberty triumph;
or else despotism must press on the human race, how
long, O Lord, how long? Protestantism may have the
aid of the free spirit of Italy and Hungary; but they are
weak in opposition to such tremendous forces, united and
upheld by the religious spirit of the Greek and Roman
churches. I incline to this view, and I should be alarmed,
were it not that God reigns, and that he is able to make
the wrath of man praise him, while he restrains the remainder. He frequently allows his enemies to bring forth
all their power for the sake of rendering his victory the
more impressive. The view which I have taken corresponds with the gigantic ambition of the chief agent,
and the love of glory and domination so characteristic of
the French."
" Since I wrote you, I see new reasons given for the
peace. It is said that Napoleon saw, that though the
Sardinians were profuse in demonstrations, they did nothing in aid of the war, and he would soon have to meet
Europe in arms, alone. This, however, is contradicted by
all the previous accounts of the war, and of each battle.
The only thing certain, I presume, is that, for reasons
known to himself, he thought that he had carried on the
war far enough, and made up his mind to put an end to
it. The reasons will probably transpire in time. The
Villa Franca convention is a very hurried and loose document, fixing hardly anything, and meaning simply, We
will stop fighting.' I am glad they stopped, but care little
about their reasons."




236        LIFE OF FRANCIS WAYLAND.
" I hope you will spend as much of your time in England as possible. There are brighter prospects and finer
mountains elsewhere, but the men and women are in England, and at present it is the culminating point in modern
civilization...."'You will have read in the papers all about Harper's
Ferry and old Ossawottamie Brown. The results are yet
to be seen. I believe they will be much greater than is
anticipated. Every one perceives the madness or insanity
of the attempt, and, so far as is known, the want of plan
or forecast in the movement. But every one admires the
bravery, coolness, and evident sincerity of the old captain.
It will oblige millions to think of the subject, and will
raise the tone of anti-slavery feeling several degrees higher
throughout the North."
"We are greatly interested in your account of the
revival in Scotland. Every one must say, with the magicians, 4 This is the finger of God.' It is the work of the
Spirit, as in the day of Pentecost; and it is sent, not
to accompany preaching, nor to make much use of it.
I sincerely hope that this power of the Holy Ghost is to be
a general feature of our times, and that it will work a
change in the minds of men as to the way of laboring for
souls. All the recent manifestations have been in the
direction which I have intended to indicate, so that I hope
that I have not erred in my attempt to point out a more
excellent way. But I seem to tread in the steps of that
excellent old spinster, Cassandra, whom no one would
believe. I have tried to be useful to my brethren, and
have stood up for the rights and duties of the laity of
Christ's people."
"I repeat what I said before: Make yourself acquainted
with England. There is now, in their best circles, perhaps
the highest state of civilization on earth. But more than
this, in a general uprising of the human race, which is
not impossible, Great Britain and the United States must
stand together for the rights of mankind."
" Louis Napoleon is evidently a political economist
and a statesman. His decrees are despotic, but they are
wise and suited to the building up of a nation. If he
would abandon the absurd idea of war and conquest, he




CORRESPONDENCE.               237
would show wisdom. But this, perhaps, is impossible.
France, largely intellectual, but wholly irreligious, can be
governed by nothing but a military despotism. With a
strong desire for liberty, they have no moral instincts to
direct them how to secure it. A despot is therefore a
necessity, and Louis Napoleon supplies that necessity.
Rigid as is his rule, it is better than anarchy, and the
majority uphold him. But granting a despotism, government is not a very difficult thing. It is all reduced to Sic
volo, sic jubeo. The government of France by a despot
does not require as much talent as the government of
England by the prime minister, if we consider the complication of obstacles to be met and overcome at every
important movement."' Every one in the civilized world is now looking towards
Italy and the French emperor. Whether he intended it
or not, his course has been directed with, apparently, great
wisdom. He went far enough to give the Italians room
and space to develop themselves, organize governments,
and get that taste of fieedom so fatal to oppression; and
now, united with them, his word can control Austria. He
has let the Pope amuse himself until the course of events
has rendered the return to the papal dynasty impossible;
and now the Holy Father is in his power, and must really
ask of him leave to exist. At precisely the right moment
he has strengthened his alliance with England, not by a
treaty of combination, offensive and defensive, but by the tie
of mutual interest, which will make them in a few years
almost one people. There were never two nations, highly
civilized and so near together, whose products were so
dissimilar, and who would gain so much and be so
cemented by freedom of trade. All this looks well for the
liberty of man. Napoleon III. is a political economist,
which his uncle was not. It looks as if he was determined
to free France from the papal despotism. His letter to
the Pope is such a one as has never been sent before to
the Holy Father. It is plain, forcible, and ingenuous. If
he can control the priesthood of France, he will succeed.
I do not doubt that he will succeed if he has the people
with him, and I think he has. Priests are not so purblind
as not to know on which side their bread is buttered, and
few of them will prefer exile to a good benefice. If you




238        LIFE OF FRANCIS WAYLAND.
and M. make the acquaintance of the emperor and empress (and they will of course call as soon as they hear of
your arrival), I hope you will treat them with every respect, and present them with my sincere regards, assuring
them of the pleasure it will give me to have them visit
us when they come to Providence. I think I shall not invite Cardinal Antonelli."
" I am glad that you have seen the' city of the dead,' *
as Scott calls it. It is worth a volume of history, and has
shown you what the most cultivated nation on earth was
at the time of Christ's appearing. Had he not appeared,
what would have been the condition of the world? There
was nothing to arrest a downward tendency to the deepest abyss."
"' It now appears from all we can learn that both our
friend Napoleon III. and Victor Emmanuel are held up
before the world as being by no means such enthusiastic
admirers of truth as we should wish to see. The latest
information is, that the cession of Savoy was arranged from
the beginning, although both of these excellent men had
most steadfastly denied it. No one can henceforth trust
either of them. It is, however, no disgrace for a Frenchman to lie.  Louis Philippe would hardly shrug his
shoulders when detected in a flat-footed falsehood. How
it will affect a man in Italy, I do not know. It will, however, damage him in England. The Protestant religion
forms a vastly superior national character to the Catholic."
" You can attend courts wherever you are, and will
acquire new views by observing how other people than
Yankees look at questions of right. Have you seen Macaulay's prophecy respecting this country? I confess it
has made me tremble. It is according to all the wisdom
of the past, and unless there are elements of safety in us
that do not yet appear, or there be some wonderfil display of divine power in our behalf, it will be.fulfilled. A
nation where everything can be bought and sanctified with
money, is on an inclined plane, and nothing can arrest its
progress."
" The Pope's bull has been issued, and it seems to have
fallen to the ground, perfectly innocuous, - the thunder
* Pompeii.




CORRESPONDENCE.               239
without the lightning, - and that in Italy itself. The world
has certainly advanced since the middle ages. This will
give courage to Napoleon, and he will probably emancipate himself. This will be the beginning of the end of
the papacy; for, if left to its moral power, what has it to
hope for? But what then? It will make a struggle, and
if a war of opinion is waged, it will be war to the knife,
over every acre of that land.  The French revolution
will be child's play to it. The more, however, I look at
these things, the more I am impressed with the vanity of
human plans and the folly of human combinations. There
sits upon the circle of the heavens One to whom all the
nations of the earth are as the small dust of the balance,
who is working out his own purposes, and will overthrow
all wickedness, and bring out right and justice triumphant.
Men's plans are all turned to dust, but the plan of God
moves on, slowly, steadily, overturning nations, to establish a single principle, and making the wrath of man
to praise him.  You possibly may ask, When will all this
be done?  I answer, at the time appointed.  God has
plenty of time; a thousand years are with him as one day,
and he, without regard to our calculations, takes a thousand years to accomplish what we would have done, if we
could, in a day. The insects on a leaf, if the leaf dries up
and falls to the ground, might think that the universe was
coming to an end. They know not that the drying up of
that leaf was to make way for a fruit-spur, and that fiom
that fruit-spur will arise the seed of a mighty tree, that
will furnish ten million such universes as their single
leaf. Thus is it in the government of God. I reluctate
from all plans, especially all wise ones.  I incline to
believe that our safest course is to do our personal duty,
leaving all the planning to Him who sees the end from the
beginning. I rejoice that over all this turmoil the Lord
reigneth, and though clouds and darkness are round about
him, justice and judgment are the habitation of his throne.
It may be a geological epoch before all that is promised
will be accomplished, but it will assuredly come."
"July 2, i86o.... There is a great deal of humbug about art. Not
one in a thousand is willing to confess what he feels, but
makes believe feel what he is told he ought to, and then




240        LIFE OF FRANCIS WAYLAND.
sneers at those who do not repeat his words. They say
when you put a pail of boiling water in a yard full of
pigs, if one puts in his nose, and is scalded, and goes off
grunting, another will follow, and do the same thing, and
so on till every one has his snout scalded. So it is of pictures, and all this talk of high art. I know that there cannot be a greater number of pictures and statues than
there are of poems and orations, that are worthy of commanding the admiration of all ages.
" Your letter of July 7, from London, gave me occasion to remember many of my own experiences. I am
very glad that you saw Mr. Ingham. He is a very fine fellow, and was peculiarly kind to me. He has great weight
of character from hi hhonesty, intelligence, and disinterestedness. I was greatly pleased to find that the impression
produced on your mind by the courts of justice and by
Parliament were so similar to my own. The courts, I
visited, as you did, with Mr. Ingham, when you were
somewhat of a youngster.  They presented to me the
idea of a company of men, of the highest intelligence and
most thorough learning, devoting themselves, in their different positions, to the simple purpose of administering
justice. The decorum was perfect, as became men engaged in such a business. While the utmost deference
was paid to the court, the court manifested almost fraternal courtesy to the bar, and seemed really to consider
them as gentlemen who were aiding them to execute justice. One felt that he was in an atmosphere where slang,
adpofuzlum harangue, or personal altercation, could not
breathe for a moment.
"Afutatis mutandis, the same remarks apply to Parliament. There was a collection of highly-educated gentlemen who had made statesmanship, not politics, their
study, and had taken pains to render themselves acquainted
with every subject that would come before them. As the
subject opened, each one presented his views briefly, pertinently, in remarks rich in information, and bearing directly upon the point. Each sat down, when he had contributed his part to the discussion, to hear and learn from
others. It was an appropriate national council for a great
and free people.
"' I want you to see all you can in London. What you
see and hear there, will not greatly gratifv the senses. bhtt




EVENING SERVICES.              241
it will furnish you with facts, and principles, and recollections, that will build you up as a man of sense, and furnish
you with matter for future judgments. Neither a view of
a picture or a temple will aid you in conducting a difficult case, or give soundness to your opinion in an important political crisis; and who knows how soon such
crisis may come!"
It had been the not unfrequent practice of the church
of which Dr. Wayland was a member, to suspend the
Wednesday evening service during the most oppressive
portion of the summer, and more particularly during the
vacation of the pastor. As the summer of 1859 approached,
he expressed his opinion that it was undesirable to deprive those who remained in town of this means of grace,
and he consented to bear the responsibility of the service.
He accordingly gave, upon the Wednesday evenings of this
summer, a series of expository discourses on the Epistle
to the Ephesians. These expositions were characterized
by his wonted simplicity of language, and secured a full
attendance, even during the extreme heat of August. But
those who remarked him closely could but observe, with
pain and solicitude, the evident effort which these services
cost him- the falling away from the abundant and unconscious power of other days.
Meanwhile he continued to labor upon the revision of
Moral Science. In the winter of I859-60, he wrote to
his son," I have just completed the first or theoretical part of
my volume, and I think it is in straight lines, but I do not
know. I have now but one heavy article before methat on slavery. The rest is all familiar."
And again in March, I86o, he writes to his son, -
" I thank you most truly for all your expressions of
affection.... I cannot express the yearning desire I feel
for all my children, that they should accomplish their
destiny, and return to the Master the talent which he has
committed to them, improved and greatly increased. I
VOL. II.        16




242        LIFE OF FRANCIS WAYLAND.
fear that this interest sometimes carries me too far, and
that I seem more earnest about your success and improvement than is proper. If I do, I trust you will pardon me, for you know my motive. I want you to be perfect in every good work, and I may seem to express
myself to you in words much more direct than I should
to any other person....
"I am this day sixty-four years old. What remains to
me, and how much, is known only to Him who will do all
things aright. I should like to bear my testimony fully on
human rights, and to labor at some other things that may
be useful; but if I do not, some one else will be commissioned, who will do it better. I am in the midst of that
subject now, and I ask your prayers that I may be enabled to treat it properly. I proceed slowly. It is difficult to state articulately truth that is so simple, and to
state it so as to impress men. However, I make some
progress. I hope I have been directed to do it, so as to
aid Christ's little ones. The more I think of it, the more
inextinguishable is my abhorrence of oppression, especially of our own slavery.
" God bless you, my dear son, and make you abundantly useful, and give you a bright crown to cast at his feet."
" I had labored for several years without any relaxation, and when I resigned, those who would have been
most anxious that I should remain, were convinced that:
it was my duty to relinquish the position.  My brain
was tired out, and there was nothing to be done but to
give it rest. I did not, however, long remain idle. My
work as pastor, following so soon after my labors in college, had a bad effect on my brain. It kept up continual
thought in one direction, without relaxation or diversion.
During the period of my pastoral work, my strength had
begun to fail. In fact, it had been so severely tried dur.
ing my connection with the college, that I could no longer
do what I had formerly done with ease. After publishing two volumes of sermons, I commenced re-writing my
system of Moral Philosophy, and continued it until May,
I86o. I wrote steadily, but not intemperately, - working
every day, both morning and afternoon, and doing, as I
supposed, no more than I could do with ease. I wrote in
the attic room, away from noise. The room is small,




INDICATIONS OF OVERWORK.           243
and the roof of the house forms the ceiling. In the summer it was very warm, particularly in the afternoon, and
in the winter it was very difficult to regulate the temperature. It was not easy to heat it sufficiently without
rendering it too warm, and of this increase of temperature
I could not readily be aware. I mention all the circumstances of the case which I can remember, not on account of their absolute importance, nor from senile garrulity, but because the knowledge of them, though
apparently needlessly minute, may serve to guard my
children from a similar misfortune."
As he proceeded with the chapter just alluded to, his
soul became more and more deeply engrossed in the effort
to vindicate the rights of man, and to exhibit the violation
of personal liberty in the case of domestic slavery, until,
unconsciously to himself, he had overtaxed his already
strained energies. In his reminiscences he writes, -
"My habit in regard to sleep was to retire at eleven
P. M., or a little later, and to rise in summer at half past
five, and in winter at six. This did not give me sleep
enough. I should have had one or two hours more. I
found, when I put myself to work, that my mind did not
act well in the morning. I was drowsy, and did not
think readily or clearly. This was quite unlike my previous experience. I took exercise enough, but still did not
improve.
"About the middle of May, as I was writing, I found
my mind unusually dull, and not easily controlled by my
will. The subject on which I was writing was one with
which I was perfectly familiar; yet I composed with unusual difficulty, hardly finishing one page when I should
have finished three; and on looking it over I found it
badly done. I did not know what could be the cause, but
I perceived that my thinking powers were in some way
disordered. In the afternoon I attended my Bible class,
without observing anything peculiar in the action of my
mind. The only circumstance that seemed unusual was
an incessant gaping, which I could neither control nor
account for. So remarkable was it, that I was strongly
inclined to apologize to the members of my class for the
apparent rudeness.




244        LIFE OF FRANCIS WAYLAND.
" I retired to rest, and slept as usual. When I arose in
the morning I found that my speech was affected. Some
words I could not pronounce without effort, and my
organs would not obey me without a special act of the
will, and even then only imperfectly. My right leg was
weak, and seemed to share in the general derangement.
I went as usual to my dressing-room to shave, and my
experience there was singular.  Ordinarily, shaving is
with me almost an automatic process, which proceeds
regularly after it is commenced. But I found that this
was not the case now. I had a sort of dialogue with my
hand. It asked me,' What shall I do next?' or,' How
shall I do it?' and I was obliged to answer by a distinct
act of the will. I, however, completed the operation,
though in constant danger of cutting myself.
" After breakfast it was necessary for me to answer a
note. I found it impossible to write as usual, or in fact
more than barely legibly. I could not keep on the line,
nor command my hand so as to form the letters distinctly. My first attempt could not, I think, be understood. I tried a second time, and by writing slowly, and
with constant attention of the will to every letter, succeeded a little better, but only a little. I at once perceived
that something was the matter with my brain. I took
medical advice. My pulse, and all that belongs to my
physical system, was found to be in perfect health. I was
advised to use entire quiet for the brain, moderate exercise, and patience. These I at once put in practice; and,
indeed, they were necessary. I could not use my brain.
It refused to work, and seemed to say to me, at the least
attempt,' I cannot do it.' I soon saw Dr. Jackson, of
Boston. He told me, contrary to all my expectation, that
it would take eighteen months or two years before I could
be restored, and recommended the treatment just mentioned, with the additional prescription of a diet almost
exclusively vegetable.
" I endeavored to conform to this medical advice, and
very slowly improved. With regard to vegetable diet, I
am not quite certain of its effect. I pursued it for a
long time, and then returned to my usual diet, and have,
for a season, again fallen back upon it. I think, in both
cases, I have derived benefit from change. Which
would be best for a permanent course I can hardly de



EFFECTS OF ILLNESS.             245
termine. I observe that medical writers of late, in general, advise, in similar cases, a full rather than a spare
diet. I say a full, but of course not a feasting diet;
merely generous living. It is now nearly three years
since this attack, and I have only within a few months
recovered the power of writing with my usual rapidity.
"One symptom that accompanied my disease, I have
not seen noticed by physicians. It was disordered action
in the sense of feeling on my right side (which was the
most affected). Cold objects seemed to me warm. A glass
of ice water, when held in the hand, had a tepid feeling.
This symptom has not left me entirely at the present time.
( For a while I could read almost nothing; then easy
narrative. What seemed impossible was original thinking -that is, thinking out a train of thought on any subject, or even following such a train of thought written by
another. I have not yet regained the power of doing this.
Perhaps it is only fancy; but my brain apparently refuses
to do it, and says,'I am not able to do it.' I do not
like to pursue a train of thought in conversation, and in
any given case had rather have the facts, and form an
opinion spontaneously, than go through a process of reasoning to reach it.
"' I have found it necessary to avoid all excitement. To
become deeply interested in anything deprives me of sleep.
I have been obliged to give up reading newspapers. I
dare not attend public meetings, especially in the evening. It would be difficult for me to write a sermon, - so
at least it appears to me, - or to think out the plan of a sermon. I can expound a passage of Scripture much more
easily. Here the plan is laid out before me, and I can take
up every separate point as it is presented, without thinking out the whole range of thought for myself.' I am, however, through the mercy of God, slowly recovering. For some time (as I have said) I could read
but little of anything. Afterwards I read that which required more thinking, but was obliged to use much care.
On one occasion I read Macaulay's Essays with great
pleasure, and pretty continuously. I found, however, that
I had transcended my limits, and for a considerable time
could read nothing of that character.
" After a while I attempted composition. The first thing
which I undertook was this scattering collection of remi



246        LIFE OF FRANCIS WAYLAND.
niscences. I was obliged to write but little at a time,
say, for instance, two or three hours a day. If I did
more than this, I was obliged to intermit for a number of
days the work of composition. On several occasions I
wrote too much, and was compelled to lay aside my pen
for weeks together. I observe that I commenced these
reminiscences in October, I86o. It is now April, I863,
and they have constituted my principal work, at frequently long intervals, since that time.  It is a poor
way of occupying one's self, yet I found the need of some
mental exercise. I think that I improve by gentle use of
the brain, but I suffer unless that exercise be confined
within very exact limits.
" My means of recovery have been few and simple. I
have devoted, during the summer, a large part of the day
to labor in the garden. My diet has been simple, and almost entirely confined to two meals a day, at first with no
animal food, and latterly with but little. I have taken
more sleep, and find that I work more effectively the more
I sleep."
In the account above quoted, the reader has undoubtedly remarked, if not the actual presence of paralysis, yet
the evident tokens of its imminence. It was in this light
that Dr. Wayland interpreted the symptoms he has delineated, although, probably from regard to their feelings, he
rarely expressed to his family or to his friends his full apprehensions.
In August he wrote to his son," I am gradually improving, gaining strength, and having a more natural mental feeling. I do not try to use
my mind, but I think, with the blessing of God, I shall
soon be able to do so. I have work to do which I should
like to accomplish, if it be the will of God. But if he is
pleased to devolve it on others, I am content; I think entirely so."
In September he wrote to Rev. Dr. HIoby," You have me in your debt, as well as your excellent
wife. I must confess it, but also add, that it has not been
without reason. Since the spring I have been interdicted




LABORS RESUMED.                247
from mental effort and writing. Some time in May I was
attacked with symptoms of overwrought brain, showing
danger of paralysis, and demanding, most imperatively,
rest; and rest I have taken. My illness was not severe,
but only premonitory; and I at once laid aside my papers,
and have not even looked at them since. So, you see,
the troubles of advancing years affect us both. Soon the
last will arrive - how soon God only knows; and I
would not wish to ask him."
He was, of course, compelled to abandon many undertakings involving mental exertion, and to defer the execution of others. He had promised to deliver an address at
the Andover Theological Seminary at the ensuing anniversary, and to give a course of lectures before the Lowell
Institute. Both of these promises he was compelled to
recall. And the Moral Science was laid aside for several
years. In the fall of I860 he prepared the Introduction
to the " Life of Trust" (a condensed narrative of the
dealings of God with George Miiller).
This Introduction was written at the rate of six or eight
pages a day, and was subsequently re-written.
The immediate effect produced on his mind by the attack
lately referred to was seen rather in the diminished rapidity
of his mental action, than in any want of accuracy in his
judgment. He found himself, in time, able to think, and
to express his thoughts, as clearly as heretofore. But he
could not labor as continuously, nor as intensely. When
formed, however, his conclusions were as just as they had
ever been. Yet the attack acted, it is probable, indirectly,
by abridging his physical power. He found it not easy
to walk, and he grew more and more averse to travelling.
He felt himself, he said, too clumsy for much motion.
From this circumstance, and from the fact that he was
compelled to avoid anything that excited him, may have
resulted a greater degree of isolation than was favorable
to his spirits, or to the soundest mental action.
During the summer of I860 a circumstance occurred




248        LIFE OF FRANCIS WAYLAND.
which appropriately expressed the sentiments entertained
towards Dr. Wayland by the successive generations of his
pupils. For the following narrative we are indebted to
Professor Gammell, who was active in the series of
transactions of which he speaks.
" A desire to secure and transmit some memorial of
President Wayland had long existed in the minds of very
many of his pupils, and the matter had often been talked
about among the graduates as they met each other; but it
was not until April, I860, that any move was made for
carrying into execution what was known to be a common
wish. At that time a meeting was held of graduates residing in Providence. At this meeting, which was fully
attended, it was determined to ask Dr. Wayland to sit for
his bust, to be executed in marble by the best artist that
could be procured. Several of those present were in favor
of a statue in colossal size, either of marble or of bronze;
and they expressed a desire to see -such a work placed in
a conspicuous position on the college grounds. It was,
however, believed that he was not likely to consent to this,
even if it were solicited; and it was at length generally
agreed that a marble bust would be most appropriate, and
on the whole most acceptable to his pupils.
" As soon as Dr. Wayland had given his consent, Mr.
Thomas Ball, of Boston, was selected as the sculptor; and
he very soon came to Providence to commence the requisite
preparations. This eminent artist was at the time just
commencing his studies for the equestrian statue of Washington, ordered by the city of Boston, upon which, I believe, he is still engaged, while residing in Italy. He entered with great interest into the spirit of the work to
which we invited him, and there presently sprang up a
warm sympathy between him and his subject - a circumstance that, no doubt, contributed its full share to his
ultimate success. The likeness has always been regarded
as very excellent.
" It fell to me to conduct much of the correspondence
with those of the graduates who lived at a distance, and
I recall very distinctly the warm expressions of personal
respect and admiration which often accompanied their
contributions, and the evident pleasure which they felt in




BUST OF DR. WAYLAND.             249
having an opportunity to unite in this testimonial. These
expressions were particularly marked in the letters received from members of the older classes, and they often
came from those who had scarcely seen him since they
left the university, but who had felt his influence as a perpetual presence along all their way in life.
" The subscribers were all gentlemen who had graduated at Brown University under his presidency, with, I
believe, but a single exception, that of Hon. William H.
Seward, at that time a member of the United States Senate
from New York. He had been a pupil of Dr. Wayland
when the latter was a tutor at Union College, and, chancing
to hear the matter spoken of by some of the graduates of
Brown University in the Senate, he insisted on writing
his name in the list of those who were thus expressing
their gratitude to our president.
" The bust was formally committed to the custody of
the corporation at Commencement, I86I."
As the Commencement of I86o approached, Dr. Wayland conveyed, through the Providence Journal, an invitation to his former pupils to call upon him, after the usual
annual dinner. In response to this invitation, many of the
graduates changed their plans of business or of pleasure,
that they might visit him in compliance with his request.
The invitation was renewed, with one or two exceptions,
during each of the succeeding years of his life.
It was a source of peculiar gratification to Dr. Wayland
to meet his former pupils, in an unofficial way, on the
ground of friendship; and he felt grateful to any who
afforded him this opportunity.  It was a matter of regret and of mortification to him, that he was unable in
every case to recognize them by name, particularly when
the progress of years had both effaced something of the
vividness of his recollections, and had changed their
lineaments of countenance.
A gentleman of deserved professional and literary eminence writes, -
" For several years, as I afterwards learned, I entirely




250        LIFE OF FRANCIS WAYLAND.
misinterpreted Dr. Wayland in one respect, and I am
quite sure that others, at one time or another, made the
same mistake. During my college course I had no special
occasion to come in contact with the president. I was
always regular in my performance of college duties, and
never asked permission to be absent for a single day, nor
needed to be excused for any delinquency. It was only in
the presence of others that I saw him, in the chapel, or
the recitation-room, until the very close of our course,
after the last lesson had been recited. Of course I had had
very little opportunity to know him as a personal friend.
For three years following my graduation I had been unable to attend Commencement; and in the mean time,
although I had seen him several times, he had not spoken
with me. On one or two occasions he seemed to pass
by me without recognition, as if not wishing to know
me. When I remembered that no student had ever passed
through college with a fairer record as to attendance and
a faithful performance of college duties, I was grieved by
Athis apparent slight. More than once I put myself in his
way, and saluted him respectfully, that he might be sure
of my desire to be recognized. But, although he always
returned the salutation, he did it as if he did not care for
me, and in no instance uttered a word. Subsequently, I
made a more deliberate attempt to attract the president's
notice, but failed utterly. He cast a glance at me, and
then passed on, as if he could have no concern with me.
This troubled me not a little. I did not like to be so completely ignored by a man whom I respected so highly, and
to whom I had sustained such a relation. I could not
help believing that he thought me guilty of some wrong,
which made him unwilling to recognize me.
" But on the day on which he retired from the presidency
of the college, you remember, perhaps, that he said he
should be glad to have his pupils take him by the hand,
if they felt any interest in his welfare, and that there was
not one among them all for whom he did not cherish a
feeling of fatherly kindness. I resolved at once that he
should have no reason to doubt my confidence and respect.
Seizing the earliest opportunity, I extended my hand,
reminding him, by way of apology, of what he had said
in the tent after Commencement dinner. What was my
amazement on his asking my name, and seeming to be




HIS INTEREST IN HIS GRADUATES.        251
surprised when I gave it. He spoke pleasantly, cordially,
and evidently knew my name and history much better than
my face. I had abundant confirmation afterwards of his
personal good will, and have no doubt that he supposed
he had not seen me since the day of my graduation.
" I afterwards learned two facts, which were unknown
to me before; first, that his memory in reference to facts
and incidents was not good, - that he was utterly unable
to tell in what year he was baptized; and, second, that he
had far more personal interest in those who had been his
pupils than he seemed to them to have. He knew where
they had been; he rejoiced in their prosperity; his great
heart was glad when they were honored. Most of his
pupils never knew the depth of his affections, nor suspected the warmth of his generous nature. Those who
went to him in trouble- especially if they sought religious counsel -learned how tenderly he could speak to
them, and with what loving earnestness he could pray
with them. But most of the students knew him only as
the stern president, whose imperial presence awed them,
and whose commanding spirit claimed their respectful
obedience. Repeatedly, during the last years of his life,
I saw the most convincing evidence of a warm and generous nature under his somewhat severe exterior, and in
the assurance that he was my friend, and recognized me
as his friend, I found ample compensation for years of
apparent, but not intended, neglect."
It has already been said that Dr. Wayland was, for a
time, prevented from any composition requiring exact or
original thinking. He could, however, converse without
difficulty upon subjects which were familiar to him, and
this single talent he as heartily consecrated to the service
of the Master as he had done the fulness of his powers.
Two candidates for the ministry, who had known him
through his works, requested him to give them  some
stated instruction suited to their future work. He consented to do so, and accordingly, during the summer, they
met him twice a week for this purpose.
One of the gentlemen referred to writes, 
"During the revival of I858, while Dr. Wayland was




252        LIFE OF FRANCIS WAYLAND.
pastor of the First Church in Providence, I attended his
meetings, and watched his course very closely.; for I saw
that a new way of doing things had come over that conservative church, and that I could learn much which
would be of great use to a minister. I read also his book
on'The Principles and Practices,' &c., which produced
a strong impression on my mind....
"After he consented to give us some instruction, it was
decided that, as our time was so limited, our attention
should be given wholly to the matter of homiletics and
pastoral work. I remember well his first remark to us
at the opening of our brief course. I have never seen it
in any work on homiletics.' When you have selected
your text, spread your Bible before you, and, kneeling
down, ask God to show you just what the Spirit means
in the words.' That came in his mind before the consultation of commentaries. How many times have I thought
of his direction, given, not to save research in the original,
or hard mental toil, but that a minister's mind might be
brought en rapport with the Spirit, and might find the
glow and unction so much needed in preparing for the
pulpit, which nothing but prayer will bring; that he might
experience the insight which a young convert feels when
he first opens the Bible after his conversion, and reads
again familiar passages. No better sentence for the titlepage of a work on sermonizing could be given, than his
opening remark to us on the first Thursday of July, I860.
" How often he charged us to stick to our text, and to
the exact shade of thought in the text-advice which
has been of incalculable value to me, and has always
provided me with fresh subjects for my people. He had
given me this text, on which to present a plan -' The
love of Christ constraineth us.' I brought in a plan which
pleased me somewhat, and which he thought would
make a good sermon. He took his Greek Testament,
and looked at the original, and remarked on the word
translated'constraineth.''Brother -, you could make
a sermon that would be admired from that plan; but you
have no avvxet in it. Try again, and put in a large
charge of avvs'eL.' I did try again, and heard his'Admirable!' His remark has put the avv8,g%  into a great
many sermons of mine since, and I have asked myself
again and again, as I have come from the pulpit,' Did I




SUGGESTIONS TO A YOUNG MINISTER.        253
aim to have some one do something, as well as admire the
truth and enjoy its presentation?'
" This leads me to mention another remark of his concerning sermons, which I often think of when I am writing my text. Reading my plan, he would ask,'Now,
-—, what is the precise thing you are aiming at in that
sermon? What is the thing you wish to accomplish?'
I would state it, and then he would go on with his criticism. I think it a remarkable test to apply to a sermon.
Is it not true that very many sermons are preached each
Sunday in evangelical pulpits that are as aimless as the
lives that are lived about us?'What do you want to
accomplish? Are you driving at anything?' he would
say. If I have in any degree the power of driving at one
thing in a sermon, I owe it to him.
"You cannot conceive how invaluable were his suggestions concerning the pastoral work of the ministry.
He had lately been putting his own principles to a practical test as pastor of the First Church, where they had
proved themselves to be powerful in upholding God's
cause, in converting souls, and in giving him access to
men whose hearts had been closed.
" Over and over again he insisted on the value of a
personal application of religion to the individual soul. I
remember his saying,'There will be no time when you
cannot drop a word for Jesus. In the social gathering
of your church, a word in the ear of the sinner will not
be lost.' He insisted that it was ever my duty, as a minister of Jesus, to have the souls of my people always before me, and to be ever planning, as well as praying, to
bring the truth to bear in the right direction. Always I
was to remember that souls were going to hell, and
many of them through the neglect of the Lord's people.
I cannot forget an illustration which he quoted from a
shrewd minister, much to my, as well as his own, amusement. It was to exhibit the character of the minister's
work, according to the circumstances under which it is
performed. A man sits down to fill a large number of
bottles, which are ranged before him on the floor. Taking
up a water-pot, he waves it over them; but much more
water falls upon the floor than into the narrow mouths of
the bottles. Tired of that, he takes a bottle at a time in
his hand, and just pours the water in; and soon the bottle




254        LIFE OF FRANCIS WAYLAND.
is filled, for the water must go in.  So take a sinner,
as it were, by the neck, and the truth must go in. It is
not lost.
" And then, when you visit them, remember that you
are a minister, and that conversation on other topics, to
the exclusion of religion, is wicked. Your business is
religion, and men, as well. as God, expect you to attend
to it.'
"' When I was settled, it was his intention to preach my
ordination sermon; but he was prevented. I used to write
to him occasionally, though not so often as I wished to;
for his time was so much occupied that it seemed presumption in me to be always asking questions. I sought
to make an application in practical life of the principles
he so closely held, and I found them wonderfully powerful in moving men and influencing'the churches. The
Association was composed of a number of weak. churches,
almost too weak to live; and among them I was accustomed to do much of the work of an evangelist. I
never visited Rhode Island without reporting to him, and
spending three or four hours in his study. I remember
calling once when he was busy with some distinguished
visitors; but he would not let me retire, and I apprehend
that his guests thought me something more than a simple
country minister, from the reception he gave me.
" It may be well to sum up what I consider to be his
influence upon my ministerial work.
" First. He led me to feel that the ministerial life which
is not saving souls, is, in the view of the gospel, a comparative failure. In this balance he weighed us all, and
it was here that he first began to doubt the faithfulness of
the ministry. He realized, 0, how intensely! the value
of the soul, and the danger of its eternal loss. In August,
when I last saw him, I was telling him of a letter which
I had just received, informing me of the very sudden death
of one of my friends, occurring only one week after the
man's conversion, during a visit which had long been
contemplated-a visit which had almost persuaded him
to delay attention to his soul's salvation until his return.
Dr. Wayland's eyes filled with tears, and his voice trembled, as he said,' 0, how near that man came to losing his soul!' It was this feeling that made his great
heart burn with holy indignation as he saw so many




TENDENCY OF HIS ADVICE TO MINISTERS.       255
of God's ministers engaged in everything besides saving
souls.'4 Second. I felt the influence of his estimate of the
importance of the work of the ministry. I refer to his
opinion that the Christian ministry was exalted above
every other calling under the sun.
" Third. I have very decidedly sympathized with his
views concerning the ministry as a mere profession. Under
the influence which I brought away from my repeated
conferences with him, I have endeavored to look upon my
work, not as a way of getting a living, but as God's way
of saving men, and building up his cause.
" Fourth. I have been greatly influenced by him in my
preaching. Tempted at times into the use of a word or
phrase which I knew that very few of my congregation
could understand, I have drawn my pen across it, as I
have thought of his remark,'Say what you mean in
language that the commonest mind will not fail to understand.' And as I already remarked, he helped me incalculably by his homiletic instructions.
" Fifth. He gave me new views of a Christian church,
and of its duties, which have been of great benefit to me.
He longed to see the unused talent of the church brought
out, and the inactive members led to duty and earnestness.
I have tried to accomplish this, and have been so far
favored that in my young church I have a hundred whom
I can depend on in a prayer meeting. I have sought, too,
to impress each one with the duty of laboring personally
for the salvation of others, so that our weekly reports
are full of interest, and souls are constantly coming to
Jesus.
" A word as to his views of the ministry of the present
day. Some have said that lie seemed to be growing sour
in his old age; that he was querulous, and in his dotage;
whereas I know that during the five years of my acquaintance with him- which, I hope, it may not be presumption on my part to call an intimate one- he seemed
to grow even more tender and more affectionate, to yearn
with more depth of piety for the salvation of souls, to
sigh with more heartfelt pain over the languishing condition of Zion, and to speak of the Baptist ministry with
more and more concern. And his family knew how false
the charge that his heart was growing acrid, when every




256        LIFE OF FRANCIS WAYLAND.
month showed him increasing in love to Christ, and to
those whom he loved as his own.
"He had no prejudice against the ministry (why should
he have?), and no desire to be a fault-finder or accuser.
He did not believe that the ministry was a failure; that all,
or that any, utterly failed in the performance of their duty.
He was met with the declaration of faithfulness, of devotion, and of the possession of all that he thought wanting
in the ministry, from those whose congregations were waning, and whose people were dissatisfied and complaining.
He was very forbearing, and went away to pray when
some men would have taunted and tried the argumentum
ad hominem, with an effect that would have closed many
mouths that had been loudest in condemnation.
" His views of the ministry, which have excited the most
severe comment, may be expressed in one sentence: The
ministry of the day is wanting in a passion for the salvation of souls. In details he was at times in error, — I mean
in appearing to charge all with neglect, when some felt
that they had been peculiarly faithful. But in the general
charge - absence of the flame, the fire, the zeal, the avvxs
- he was, alas! too true.' May God speed the day when all of us shall realize
that we build up and edify the church and all believers,
when we are on fire for the salvation of souls. Whoever
takes this stand-point, will admit all, and more than all,
that Dr. Wayland has said of the failure of the ministry
in earnestness."
To the same:" I am glad you had a pleasant gathering of your parish. I would have them at your house as often as they
will come. People like society; it is natural, and they
will have it. Society of this kind is innocent, and it binds
them together, and may be made an instrument of good.
When we had our gathering here, I had a very good and
long talk about religion with a person whom I should not
have seen elsewhere."
To the same:" You write about faith. It is manifest, if we suppose
the existence of an all-perfect Creator, and a dependent
moral creature, that there must be a feeling required from




FAITH AND REPENTANCE.             257
the creature towards the Creator. This is evident from
other cases. You have certain feelings, it may be to a
rock, to a brute, to a good or to a bad man, to a relative,
a son, &c. So, in the same way, there is a feeling towards
the Creator, properly called forth by the exhibition of his
perfections. Power in the Creator calls for the feeling of
dependence; holiness, for the feeling of awe and adoration;
goodness, for that of love and confidence; and, in general,
paternal affection calls for the feeling of filial love. Now,
this feeling, which is due towards God, in what form
soever exhibited, is faith. Sin broke up this feeling, and
sinners look upon God without any responsive emotion,
unless it be dread.  Hence sin is often spoken of as
death; that is, a state in which the natural moral causes
produce no effect, as ordinary agents that move the living
exert no influence on the dead body. And this death is
eternal without some power to new-create.
"' Repentance is an accidental affection, for sin is an accident not provided for in the original constitution, since
that was made for a holy world. It is merely a true sorrow for what is past, and a surrender of the heart to God
on the part of one who has rebelled against him. In virtue of the atonement, when a sinner does this, God receives
him back again, and puts a new life in him, by virtue of
which this responsive emotion begins to act again, and
a man is rightly exercised in view of the perfection of
God.
" Faith in Christ is a similar feeling towards the Redeemer, God manifest in the flesh. To man, in his fallen
state, Christ is a root out of a dry ground; but when the
soul is vivified, he is the chief among ten thousand, and
every manifestation of his love creates a corresponding
action in the soul.
" This all shows the necessity of the work of the Holy
Spirit, without which no soul could ever be converted.
This agency is taken for granted.
" You see I have here merely sketched out the thought;
by reflecting on it you will easily fill it up for yourself.
Faith is thus a temper of mind, varying with every attribute of God to which it responds. Hence the variety of
ways in which it presents itself. I am not sure that God
does not always recognize it even in unregenerate men.
Samson may have exercised it in a certain way by trusting
VOL. II.        17




258        LIFE OF FRANCIS WAYLAND.
to the word and promise of God, without any other emotion; so of Rahab and others."
To a minister: —
( There is no reason, that I can see, why it should not
be given to Christians to work miracles. Miracles are
variations from the ordinary laws of cause and effect. Is
not Muller's establishment a miracle? The conversion
of a soul is a standing miracle, which nothing but omnipotence can effect. It is God's witness, and will always
be, to the end of the world."
To his son, after the election of I860: -
" Since the evening of the 6th I have breathed more
freely. It is plain that the only constitutional party is the
Republican. Nothing would be acceptable to the south
but our entire submission - that we should become slaves.
This we are not yet ready for. It is a question, not of
black, but of white slavery."
To a minister: -
"About the day of fasting and prayer [for the country]
let me say, I would have it a real day of fasting and prayer,
as solemn as I could - as if I really believed in prayer.
I would not preach politics, but, looking on this as a day
of trouble and danger, would ask God to help us. I
would set the people's sins before them, and ask for forgiveness and deliverance; that God would overrule all
things for the glory of his holy name, for the spread of the
gospel, and the overthrow of oppression; that he would
give oppressors better minds, would forgive and bless
them, and would unite all our citizens in love of liberty
and right. I would not discuss, but honestly strive to
lead the people to pray. If I preached in the morning,
I would have a prayer meeting in the afternoon. It is a
crisis in which nothing will do us so much good as real
prayer."
To a minister:" Seek for simple reliance on God, and trust him.
Was any one that trusted in him   ever confounded?
Strive to -go beneath the mere exegetical view of a text,
and realize in your own soul the whole depth of its meaning. The Spirit will grant you this."




MULLER'S EXPERIENCE.             259
To a young man, a relative: -
" As to your being distinguished or great, my dear
-, I have no wish about it. I want you to do your
duty, and the rest I willingly leave. I would rather, immeasurably, have you a God-fearing, honest man, doing
your duty, than have you Choate or Webster. If I could
make you such as either of them by dotting an i or crossing a t, God forbid that I should do it."
To Rev. Dr. Withington:" You ask me about Muller and his book. The book
has, I think, many imperfections: cases are set down as
answers to prayer which can as well be accounted for in
other ways; and some things are published which might
better have been left between God and his own soul. My
son (and I agreed with him) did not feel authorized to do
anything else than condense the book, leaving it to make
precisely the impression which Mr. Muller intended.
" But leaving out these doubtful cases, as we should do
when a new law is to be set forth, there is enough to turn
a thoughtful man's mind in a new direction. The question is simple. We go to God in all special cases, and
ask for, and believe we receive, an answer. Why not in
every case? for we can never tell whether the most trivial
thing may not be special. Or, in general, what is the
relation of Creator and creature, and especially of the creature to God in Christ? Is it not that of a little child to
a kind and wise parent? Is not that a model child who
will do nothing without asking the parent's consent, and
confiding itself always to his care? Is not this the type
of the most exalted piety? Is not this the fruit of the indwelling Spirit which the Savior promises? This would
be living as though God were everywhere present, and to
be called upon, not by an outcry like that of the priests
of Baal, but addressed to one so near that he could hear
the faintest whisper."




260        LIFE OF FRANCIS WAYLAND.
CHAPTER XI.
DR. WAYLAND'S VIEW   OF WAR.-FEELINGS AT THE
OUTBREAK OF THE REBELLION.- TRUST IN GOD.THE HAND OF GOD RECOGNIZED.- MEEKNESS INCULCATED. - WEST   POINT. - GENERAL   MITCHELL. -
LOVE, THE UNIVERSAL SOLVENT. - THE ELECTION
OF I864. —CONDUCT OF ENGLAND. — THE ASSASSINATION. -- THE CHARITIES OF THE WAR. - FREEDMEN. - THE CHRISTIAN COMMISSION.
T   HE reader of these pages will, perhaps, be interested
in observing the impression made on Dr. Wayland's
mind by the series of unparalleled events which crowded
closely upon each other during the war for Liberty and
Union.
Of war he entertained the opinion which, as we suppose, prevails among the great body of enlightened Christians. He thought it an evil of enormous magnitude,
destructive of wealth, life, happiness, and prejudicial
to morality. He sought to promote the bloodless settlement of all international disputes. He was, for several
years, president of the American Peace Society. We have
already remarked the abhorrence with which he regarded
the invasion of Mexico by the United States.
But he did not look upon war as universally and absolutely wrong. To be enslaved was, in his opinion, worse
than war.
In I86I he writes to a minister,"Your question admits, I think, of an easy solution.
Civil government is an ordinance of God, and its object




LETTERS DURING RECENT REBELLION.          261
is to punish evil-doers, and to protect the innocent. It has
authority to do this.  The magistrate beareth not the
sword in vain. The sheriff is the organ of society in the
county, and he arrests and hangs evil-doers. He acts, not
for himself, but for society; and has the right and authority to summon to his aid the whole community. When
the violence is done or intended by a part of a community, the sheriff cannot act, but the community must act
for itself; in other words, it must resist iniquitous force by
innocent force, that is, there must be war.
" Such being the case, a Christian may exert himself
for the support of a just government. He is called on to
do it. He prays for it, and, as in any other case, must
act in accordance with his prayers. He cannot ask other
men to do for him what he cannot properly do for himself;
and if he neither acts nor encourages others to act, no government would stand against wicked men for an hour.
" —  -, I believe, is going as chaplain to one of the
regiments. and I have advised it. Here are men who need
the consolations and principles of religion. It is our duty
tooffer them to both parties alike, and to aid Christian
men in resisting the influences of the camp.  Religious
men may, I think, do great good by going."
Some months before the actual outbreak of hostilities,
he wrote to a friend who was deeply interested in the
issues at stake," I advise you to make yourself fully acquainted with
the principles of military science. A knowledge of these
often enables a commander to accomplish his objects with
the smallest possible waste of life."
From the firing of the first gun, the struggle, in its various aspects, took precedence of all else in his thoughts.
He found it impossible to read the accounts of battles.
They affected him so painfully as to deprive him of sleep.
Once, after receiving from a son a letter describing an engagement, he kept it, for several days, unread. He could
not, he said, endure the thought that one dear to him was
exposed to such peril. But there was no such bar to his
carrying every issue to God in prayer. He regarded the




262       LIFE OF FRANCIS WAYLAND.
war as an event in the moral history of man and in the
providential government of God, and hence he looked
upon it perpetually in its highest relations. He prayed
incessantly for the country, for the soldiers, and for the
enemies of the republic. He searched the Word of God
for promises, for revelations of the divine character, which
might strengthen his own faith, and which he might use
in pleading with the Hearer of prayer. He perpetually
sought, by every form of private and public appeal, to extend and intensify the spirit of supplication. In anticipation of the national day of fasting, September 26, I86r, he
prepared, at the request of the executive committee of the
American Tract Society at Boston, a tract, appealing to
all the disciples of Christ to unite, upon the approaching
day, in persevering intercession for the country.
The following extracts from his letters in 1861-5, copied
nearly in the order of their dates, require, we imagine, no
introduction or explanation:To Senator Foster: —
"January 18, I86I...It is one of the most wicked things, I fear, that
God ever looked upon. It is a legitimate effect of slavery.
The prostitution of conscience in one thing leads to its
universal prostitution... Well, what is to be done? I dare
not pray for any one thing, only that a just and holy God
would glorify himself, and deliver the oppressed, and show
himself in favor of justice, by giving strength to right and
to those who preserve it. In looking for this I have not
forgotten you....
"Can it be doubted on which side God will declare
himself? Can we doubt that, if we look to him in faith,
he will bring forth judgment unto victory? If you want
to see how God looks upon oppression, read the ninetyfifth psalm. I hope all our friends will continue firm, and
sacrifice no principle for a present advantage. The best
place to meet a difficulty is just where God puts it. If
we dodge it, it will come in a worse place. May God
grant you wisdom. Look to him, and lean upon him in
confidence and earnest faith."




LETTERS DURING RECENT REBELLION.         263
To his son: -
"January 5, i86i.... God is about to bring slavery forever to an end.
He has taken it into his own hands, and allowed the south
to have their own way. They proclaim slavery as a most
religious thing, for which they are willing to die. God
is taking this way to free us from complicity, and to let
them try it by themselves. Greater madness never existed. But'the Lord is known by the judgment which
he executeth; the wicked is snared in the work of his
own hands.'"
To the same -
"January 8, I86I.
"The slavery question is all in a nutshell. I. No one
can establish slavery unless he makes it the law of humanity. This will authorize the intensest oppression, and
will justify any man in enslaving any other man; this
would destroy society.
" 2. No one can affirm that Jesus approved of slavery,
unless he affirm that he approved of it as then practised
in Rome and elsewhere; how that was we all know.
"3. No one can affirm that Jesus approves of it now
(so as to be of any use in the argument), unless he affirms
that the Lord approves of it as it now exists in the Southern States, - which would be blasphemy. It is horrible.
I wish I could get out my Moral Science. I go into the
subject thoroughly.  But I must wait the decision of
Providence.
" Slavery all falls into fragments before generalization.
Just say,'If this is true, it is universally true,' and see
where it will lead you."
To a friend:"I have been this afternoon to two flag-raisings; on
Wednesday I addressed the troops, and marched with
them to the wharf; our flag goes up to-morrow or Monday. Mrs. Wayland cannot sew, but she and I have
been making bandages. The state of the country was
the theme of every sermon yesterday. At this moment,
probably, seven hundred Rhode Island troops are in the
presence of the enemy."




264        LIFE OF FRANCIS WAYLAND.
To his son: -
" I should be glad to take the journey you speak of,
but I fear I cannot meet the expense. I will pay my
debts, and then I can decide better. I have been trying to
secure a little money, but the sale of my books is very
small, and I must have something for my country and her
defenders besides my regular charities. I must, therefore, hold the journey in abeyance, until I see my way
more clearly."
To a member of Congress:" I have thought frequently of you of late, in connection
with the subject which agitates every bosom; and specially do I think of you now, when the destinies of this country, and of the race, are so palpably in the hands of you
and your brethren in Congress. It is a time when, if
ever, you need the wisdom which Omniscience alone can
confer, and which every one of his perfections is pledged
to grant us abundantly, if we ask it.... Do your duty,
my friend, and humbly look to God for the wisdom of
his Omniscience and the strength of his Almightiness.
Live and think as ever in his sight, and plead his love for
our race in becoming incarnate to save sinners.
" Why could not you, and one or two whom you might
know, meet in private for prayer? I do not think much
of prayer meetings for such objects, in such a place, where
it may be for Bunkum, though I would encourage calling
upon God in every reasonable and devout form; but for
myself I enjoy such things most with a congenial few in
a private chamber, the doors being closed."
To a chaplain in the army:" I think of you and your comrades almost constantly.
I read the papers but little; I strive to ask our Father in
heaven to overrule all to his glory and the good of mankind, to preserve you fiom evil, and to bring to confusion
all the devices of the adversary.... The wrath of man
worketh not the righteousness of God. Our Master loved
and prayed for those who were murdering him, and
committing the greatest crime in the history of our race.
Try to imitate him, and to cherish no feeling that would
prevent you from praying for those whose wickedness you
abhor."




LETTERS DURING RECENT REBELLION.        265
To the same, at the sailing of the Sherman expedition:" Your officers are well spoken of. These things give
me a little comfort, for God is more likely to use wisdom
than folly in the accomplishment of his purposes. But
I strive to commend you, and the expedition of which you
form a part, to his care. You are safe only in his hands.
There I, without ceasing, commit you.
"... War is intensely demoralizing. Doing nothing
in the intervals of the strongest excitement can hardly continue long without something to occupy the attention.
Gambling, licentious conversation, and profanity spring
up naturally in such a soil.... The grace of God, however, can go anywhere, and can bless the faithful proclamation of the message of salvation to any sinners under any
circumstances. When we see the amount of wickedness
perpetrated by man in a day, and think of the elements of
atrocity in a single sin, and remember the centuries during which this earth has raised to heaven the smoke of
awful transgressions of a holy law, how it shows us the
magnitude of the atoning sacrifice, which is sufficient to
change this whole race, to expel sin from the earth, and
to justify God in pardoning the ungodly! May you be
able to present this truth in such a manner that hundreds
may receive it, and be rescued from eternal death."
In allusion to the wedding of a relation, he writes, -
We stay at home for a very vulgar reason. We cannot afford the journey; we could not go without taking
the money from charity, already so small that I think of
it with pain. However, the blessed Lord accepts according to that a man hath, and not according to that he
hath not."
To a chaplain:" I think that you do right in having the communion
whenever it can conveniently be arranged. It is of great
consequence that Christian men, under such circumstances,
should learn to testify publicly for Christ, and that all
who are disciples should unite in the service.... I would
also form Christians into a sort of church, an association,
for the purpose of watching over each other, and building




266        LIFE OF FRANCIS WAYLAND.
up the cause of Christ. I would unite together all who
seem to love the Lord Jesus, and they will form the leaven
to leaven the whole lump. They will be the more energetic for being thus associated."
To his sister: -
"If we look upon God's dealings, as recorded in the
Old Testament, there is great reason to tremble. I do
not suppose that Israel did worse things than surrounding
nations. Yet they alone knew God's will, and were the
more guilty.' Thee only have I known of all the nations
of the earth; therefore I will punish you for your iniquities.' There has been, I think, too much confessing other
people's sins, and not enough confessing our own. Slavery
is a very wicked thing; but I know not that it is any worse
than-idolatry, and shutting God out of his own universe.
I do not feel guilty on account of slavery, but I do on account of my forgetfulness of God, and disobedience. He
has made use of the slavery question to bring about his
judgments. He will chastise and humble us; and then
he will pour out his wrath upon those who, in addition to
sins in common with us, must answer for the sin of slavery,
and for laying it at the door of the Holy One"
To a chaplain: -
" Let no opportunity escape you to learn and record
every fact respecting the condition of the slaves- physically, intellectually, and morally.... My impression has
been, that a fair and true photograph of slavery, just as it
is, would deprive it of the support of all moral and honorable men, to say nothing of Christians.... I derived
more material for the formation of a judgment on our
relations with the south, from Olmsted's volumes than
from anything else I ever read. I came deliberately to
the conclusion that the opinions and civilization of the
south must change, or we must of necessity separate
before many years; but I had no idea that the thing was
so nearly upon us.
"' May God give us success in bloodless victories, change
the minds of our deluded fellow-citizens, and restore
peace to our once happy land. And, what is of more
consequence than all, may he so order things that his
great name may be glorified, and that his perfections




SLAVERY AND THE WAR.              267
may be displayed as never before. It is surely a time in
which we may expect God to work. Moral issues of
the most signal kind are at stake. His truth and justice,
his hatred of sin, of lust, of oppression, of treachery, are
all involved in the termination of this struggle. I cannot
but hope that he will appear for us in such a way that all
may see his hand, and, above all, that his Spirit may be
poured upon all our land as never before. This is my
only prayer."
" February, 1862.
" The temper of the south in this war has been about
as bad as it can be, and in the professors of religion
worst of all. If they were hungry, I would feed them;
if thirsty, I would give them drink; if sick or in prison,
I would visit them; but beyond this, I eschew them.
Selah."
To a chaplain: -
"... A great step has been taken in the-right direction
by the abolition of slavery in the District of Columbia.
The number of the enslaved was small; but this is a declaration of the sentiments of the north, to go before the
whole world. And it will change the character of Congress.... Let us thank God and take courage. I believe
that he will remember us in mercy, in that we, as a nation,
have done and suffered something for disobedience to his
commandments. This is all we hope. Almost everything
takes place contrary to our calculations."
To his sister:-'" April 9, I862.
"... As to public matters, I have very little to say, except it be to bless God for his repeated appearances in our
behalf. I dare hardly read newspapers; in fact, for several years I have not seen the time when I read them so
little as now. I am always apprehensive of defeat and
slaughter; or, if victory is given to us, the death of men
who have made themselves enemies, but to whom I have
no feeling of enmity, is sad beyond anything that I can express. I cannot get these things out of my mind, and they
prevent me from sleeping. I say,' Lord, how long? Shall
the sword devour forever? Say to the destroying angel,
It is enough; put up thy sword into its sheath.' I beseech




268        LIFE OF FRANCIS WAYLAND.
you pray without ceasing for this beloved country, for
friends and enemies; that God would give these latter
better minds...."
To a chaplain: —... But in order to accomplish this, we must be filled
with the love of Christ, and strengthened with might
by his spirit in the inner man. We must strive earnestly
after a deeper, more pervading, spiritual life; we must
gain victory over the world in all its forms, and not
let it get inside of our hearts. The danger is imminent
in your case. The army, and the victories and operations of the army, are liable to enter in and possess the
heart, and to drive the Holy Spirit out of it. This danger
is increased by the necessary association with men who
do not know the grace of God, and by the imperfect opportunities of being alone. God must befrst, and other things
will then assume their proper position. The country may
be loved, the army may be loved, but God must be loved
before all. These are small things in comparison with
the love of Christ, and are really valuable only as they
promote the cause for which he took upon him our flesh.
What is this whole war good for, but as it prepares the
way for the reign of Christ, by removing various forms of
evil which oppose his cause? He was manifested to do
away with, or overthrow, the works of the devil, and I
trust he is thus doing it. If we are carried safely at last
through this trial, what glory will God have conferred
upon our country!"
To the same: -
" I have lately seen two colored people from Virginia.
They represent that the negroes have very generally been
praying for this event, at least for deliverance; and when
their children were taken away and sold, they quelled their
natural vindictiveness, and left their judgment with the
Lord.... This forms, in my view, a most important feature in the case. If they are laying aside the weapons of
the flesh, and taking hold on the promises and faithfulness
of a God of holiness and truth, everything in the book of
God teaches us that at some time their prayers must be
answered. I know that we are an ungrateful and wicked
people; but prayer in faith, without wrath, breathing the




LESSONS OF THE WAR.              269
breath of forgiveness, waiting solely upon God, never, since
the morning of creation, failed of entering the ear of the
Lord of Hosts. God will help us, and that right early.
Events of every kind, prosperous and adverse, all turn to
the same end. God will be glorified, and will rebuke the
foul slander which asserts that he is the author of this systern, that he loves oppression, and approves of shutting up
the Bible from our fellow-men, that we may make them
the more profitable beasts of burden. But this destruction
of human life weighs on me.
"...  I do not see how the war could have been averted, except by surrendering ourselves and all we hold dear
to the rule of men who have displayed nothing less than
the heart of demons. Under such a government as they
would establish, we could not have existed. God has
called us to this conflict, sad as it is, and I trust and
believe he will carry us through it."
To a chaplain: —
" I have great faith in the prayers of the poor, downtrodden Africans, held in bondage, deprived of the privilege of reading the word of salvation, who cry day and
night unto him.  Fenelon asked a person in affliction,
whom he was consoling, to pray for him, adding,' I have
great faith in the prayers of the afflicted.'
" Duty is ours. Success, in just the way he sees best,
is God's. He can keep us in safety amid the greatest
peril, as he kept you, through mercy, in that disastrous
battle. I think of you and look up for you many times
in the day."
In the summer of I862, Dr. Wayland was appointed a
member of the Board of Visitors to the West Point Military Academy.
In his reminiscences he writes, -
" I accepted the appointment with some reluctance, for
I doubted whether I was able to discharge the duties. I
found, on reaching West Point, that the members of the
board had delayed their organization until my arrival.
They immediately elected me chairman. I could not,
under these circumstances, decline the office, although it
imposed on me additional duties, especially the labor of




270        LIFE OF FRANCIS WAYLAND.
writing the report. I discovered, to my surprise, that the
mental exertion did not oppress me, but that I was really
better for it. Indeed, my health perceptibly improved
while I remained at West Point....
" My visit was agreeable in many respects. The gentlemen associated with me were all moral, and a large proportion of them religious, men. I am happy in the belief
that nothing was said or done that would tend to set a bad
example to the young cadets. There was not a member
of the board whom I should not be glad to meet again.
Mrs. Wayland and my son were with me for a few days,
and this added greatly to the pleasantness of the occasion.
" Some of the visitors were very able men. Of these
I cannot forbear to mention the name of Judge Christiancy, of Michigan. I formed very agreeable intimacies
with Judge Biddle, Mr. Knox, Dr. Batty, Rev. Dr. Scott,
Mr. MacPherson, General Rodgers, and others of the
board. We separated with mutual regret; such, indeed,
on my own part, as I have rarely experienced after so
short an acquaintance. Immediately before our final adjournment we united in prayer.  Every member of the
board appeared to join fervently and solemnly in this
religious service."
That the friendly feelings which Dr. Wayland entertained for his associates were warmly reciprocated, will
appear in the following letter from Judge Christiancy,
dated November ii, I865:" I had known President Wayland by reputation for
many years prior to I86z. I was familiar with his writings, and esteemed them very highly. But much as I
had revered him, I discovered, on personal acquaintance,
that I had not half appreciated the excellence of his character.
" Our intercourse at West Point was as free and familiar
as if we had been members of the same family. With a
powerful and massive intellect, he combined the frank
simplicity of a child and the tenderness of a woman. His
whole bearing exhibited the transparency of truth, and we
felt as much attracted to him by the purity and amiability
of his character as by the greatness of his mental powers.




GENERAL MITCHELL.              271
".Although our acquaintance had lasted less than two
weeks, I left him with a greater reverence and a warmer
attachment than I have ever felt towards any man I have
met in the course of my life. No one could be in his
company without acquiring higher notions of the dignity
of human nature, and its susceptibility of progress and improvement. When I heard of his death, I felt as though
I had lost a father."
To his son Dr. Wayland writes, -
" This morning has brought to us the news of the
death of General Mitchell-to human appearance an
irreparable loss. We must turn to the Lord and be devout,
and open not our mouths, because he has done it. General
Mitchell's last letter to me breathes the spirit of a Christian
soldier. I have had several long talks with him on the
subject of religion, and believe him to have been a truly
pious man."
To a home missionary, laboring at the south:" I imagine that your position is one of peculiar difficulty, one in which you will especially need the presence
and direction of the Spirit of all wisdom. Try to keep
near to him, and rely, not on your own wisdom, or on that
of any one else, but simply and earnestly trust in him. One
thing I would suggest: the universal solvent is love. This
can melt the hardest hearts. It was this that God used to
bring back to himself our lost and ruined race. I would
try the effect of this in the position in which you are
placed."
To a relative in England: —
"... As to public affairs, I try to think of them as
little as possible, except to pray that God would deliver
us. One of the worst trials we have to bear is the conduct of England. The kind, fraternal feeling that welcomed the prince a few years ago, may have been extravagant, or even childish, but it signified the good will of
our people to England, and our respect and love for your
queen and her consort. That kind feeling will never again
be seen by any man now living. To think of your welcoming Semmes, of the Alabama, who, after fitting himself out in British waters, had done nothing but burn and




272        LIFE OF FRANCIS WAYLAND.
destroy non-combatants, and had thus put the carrying
trade into your hands!"
To C. G. Loring, Esq.: —
"September, I864.
" As to the coming election, to beat the Copperheads is
nothing. They ought to be crushed. We have all the
argument, the honesty, the character, the patriotism, and
power of appeal to the American heart. God grant us
success. All is in his hand, and I look up to him with
confidence and hope."
To George Bemis, Esq., Boston: —
" I have re-read with deep interest your article, which
you have enlarged from the Advertiser, on our relations
with England. I thank you for it in my own behalf and
in behalf of our country. I hope that you will, from time
to time, give us the results of your investigation and logic
upon this great question. It is a source of unmingled joy
that our own record is so clear, as you have shown before,
and that now it holds that of Great Britain in so disgraceful contrast. It looks as if we should defeat them in
diplomacy, as we have defeated their friends, the rebels,
in the field. But this is not all. WVe are making laws
for the nation, and establishing the principle, that nations,
as well as individuals, must submit to justice. And it is
a great thing that we ourselves set the example and hold
to the principle.
" It is most astonishing that men who have a reputation
and who are supposed to have a character, should be as
reckless of dates as you have shown them to be, and of
facts, as Mr. Adams has demonstrated. Earl Russell must,
with true aristocratic spirit, have relied more on his blood
than on facts. If he were not of the house of Bedford, I
should suppose that he would be mortified. But the same
stigma rests on their most eminent jurists. It looks as if
there were a selfish meanness lurking in the national
character, which believes in the rights of others only
where their cannon cannot reach."
To Senator Foster:
"March 22, 1865.
"I sympathize with you entirely on the question of
retaliation. It is awful to know that our fellow-citizens




DEATH OF ABRAHAM LINCOLN.           273
were starved to death. It is abhorrent to every feeling to
visit the same treatment on mere brutes. I hardly know
what I should do. But how thoroughly are the southern
people doing all in the power of men, or devils, to eradicate from our bosoms every feeling of respect or kindness!"
On the morning of the I5th of April, Dr. Wayland
opened his paper, and read, as millions were reading at the
same moment, the tidings of the murder of Abraham Lincoln. Late in the afternoon of the same day, a gentleman called, in behalf of the citizens of Providence, to request him to attend and address a public meeting in the
evening. Dr. Wayland was compelled to decline this
invitation, feeling his strength at that time inadequate to
the effort. The committee then said, " Will you address
them if they will, come to your house." This request he
could not refuse. Accordingly, not far from nightfall, a
body of citizens, numbering about fifteen hundred, proceeded in order, to the sound of appropriate music, towards his
residence. Regardless of the pouring rain, they gathered
silently about a platform which had been hastily erected
near the corner of the house. Prayer was offered by Dr.
Caswell. Then," Dr. Wayland arose to address, for the last time, as it
proved, his assembled fellow-citizens.  It is the same
noble presence which many there had, in years long gone
by, gazed upon, with such pride and admiration, from
seats in the old chapel. It is the same voice whose eloquence then so inflamed them, and stirred their young
bosoms to such a tumult of passion. The speaker is the
same; but how changed! That hair, playing in the
breeze, has been whitened by the snows of seventy winters. That venerable form is pressed by their accumulated weight. The glorious intellectual power that sat upon
those features is veiled beneath the softer lines of moral
grace and beauty. It is not now the Athenian orator, but
one of the old prophets, from whose touched lips flow
forth the teachings of inspired wisdom. The dead first
claims his thoughts. He recounts most appreciatively his
VOL. II.         8




274        LIFE OF FRANCIS WAYLAND.
great services, and dwells with loving eulogy upon his unswerving patriotism, and his high civic virtues. Next the
duties of the living, and the lessons of the hour, occupy
attention. Then come wo'rds of devout thanksgiving, of
holy trust, of sublime faith, uttered as he only ever uttered
them. They fall upon that waiting assembly like a blessed benediction, assuaging grief, dispelling gloom, and
kindling worship in every bosom. God is no longer at
a distance, but all around and within them. They go
away strengthened and comforted." *
To his son:
" April I8, I865.
" The event is overwhelming. The crime is atrocious
beyond expression. It seems as if God has given over
the south and their friends to work all iniquity with
greediness, and to make themselves an insufferable abhorrence to the civilized world. The moral sense of mankind rises against them. They stand without a defence
to meet the condemnation of humanity.
" But I never felt more sure that God has taken all this
work into his own hands. He has left the rebels to work
out the wickedness of the human heart, intensified by the
practice of slavery. And he will glorify himself out of
this overwhelming disaster. The mind of this whole
people, even of the thoughtless and irreligious, has been
brought to acknowledge God, and to believe that he has
done it. They have never before wept or prayed so much
or so earnestly.
" Is not God thus preparing us for a universal revival
of his work? He has swept over the whole land in a
few hours, so that all men had but one thought. Now,
why should not his Holy Spirit, as a rushing mighty
wind, visit the soil thus prepared for his influences?
How would God be glorified, and all heaven rejoice!
Cease not to pray for this. Urge others to pray for it.... Let us lay aside all malice and all revenge, and
let us firmly do justice to the high as well as the low.
Let the moral principle of this people be strengthened.
God has made us the leading nation in the world. Let
us act as it becomes us. Let our example lead other nations in the way of peace and holiness."
* Professor Chace's Address.




PRESIDENTIAL ELECTION OF 1864.        275
To Rev. Dr. Hoby:"All is now swallowed up in the overwhelming news
which, before this letter arrives, will have reached you.
For some months past the Almighty Ruler of nations
seems to have made bare his arm, and to have moved
like a God. Our presidential election was most astounding; in an election among more than twenty millions of
people, from the Atlantic to the Pacific, over the whole
country, there was not so much rowdyism as you have
at the election of a single member of Parliament. Such
an election, after four years' war, was never heard of;
and what is remarkable, the people seemed with one
voice to acknowledge it as the work of God. Then
came victory after victory. At last Richmond itself was
abandoned; and in a week after, Lee, with his army,
capitulated. The entire country was in a frenzy of joy;
the burden and anxiety of four years were cast off.
Then, on Friday, April 14, Lincoln was assassinated,
and the nation awoke on Saturday morning to a grief
that has rarely, if ever, had a parallel! I have not since
seen a smile on the face of a man. Old men in the
streets wept like women, and women sobbed at home.
All loved him for his kindness, revered him for his patriotism, honored him for his honesty of purpose, and rejoiced in him for his success.  He was emphatically the
man of the people."
It will readily be believed that Dr. Wayland's whole
soul was enlisted in the grand charities which grew out
of the war. In the efforts for the elevation of the emancipated negroes he sympathized profoundly; but his
benevolence was as wise and discriminating as it was
sincere.
To E. L. Pierce, Esq., then at Port Royal, he writes,
in I86I," To free the negroes, and pay them wages for their
labor, will be hardly a blessing, unless you teach them the
responsibilities of freedom. If they begin by having such
wages as they never dreamed of, and besides this, have their
clothes given to them, they will be ruined. They will expect it, and be idle, loafing beggars, without an atom of




276        LIFE OF FRANCIS WAYLAND.
self-respect. I would not give away a rag except in cases
of sickness. I would make every one pay for his shirt,
or her petticoat; if not able at once, at any rate by weekly
instalments. No one knows how long this war will last;
and we shall want so much for real destitution that it is
not best to bestow charity in such a way as to render the
necessity perennial."
To Rev. S. Peck, D. D., Beaufort, S. C.:" I look upon Beaufort District, just now, as one of the
most interesting spots on the face of the earth. There,
under our own eyes, is going on an experiment which
may either confirm, or consign to universal contempt the
statements which southerners have made concerning the
character and capabilities of the colored people. They
have said that the negroes are incapable of being taught,
or of taking care of themselves, and are unwilling to work
except under the stimulus of the lash, and that efforts to
change this character were entirely thrown away.
" Now, if it can be practically shown that they are just
like all the rest of Adam's children; willing to work for
compensation; capable of taking care of themselves, if
they only have an opportunity; as eager to learn as
any others who have for years been forbidden to use
their brain; willing to give every effort to the acquisition
of some little learning, - they will stand forth before
the world, calling, with a voice that must be heard, for
sympathy and aid from every philanthropist and every
Christian....
" You must teach them the responsibilities, as well as
the blessings, of freedom. This is absolutely necessary
to the success of the experiment.... If we pay them fair
wages, and begin by giving them clothing and schooling,
they will expect it as a part of freedom. It has been found,
by the most successful laborers among outcasts in London,
that it is of the most questionable benefit ever to give to a
person who is able to work. The dresses, shoes, &c., are
all paid for, and in advance; the poor person paying the
price by the day or week, in instalments, as best able to
do it, and the account being kept and the article delivered
when its price has been received. The prospect of obtaining it at the end of a stated period quickens the disposition to work; thus the labor bears visible fruit, and the




EDUCATION OF FREEDMEN.            277
association is at once formed between the sweat of the
brow and the convenience which it brings. All this is
new, and needs to be established in what some philosophers
call the  negro mind.' Labor and the rewards of labor
have never before had any connection. I would extend
this to schools, and everything else. Of course moral laws
are not cast iron, or unsusceptible of variation. There
may be sick persons, widows with children, and orphans,
whom God evidently casts upon us for support. A man,
however, with full health and plenty of work, may need
a loan, but never charity. It will be no fair experiment,
and of no value to the south, unless we carry it on upon
sound political principles. I beg you to think of this. I
would let them pay for everything, schooling included; I
do not say that they should pay the full price at first, but
something, that they may see that all their blessings are
the result of their own labor. Nothing will do more to
elevate them into self-dependent men."
To a chaplain: -
" It seems to me important that the negroes should be
taught to instruct each other. This will spread education
indefinitely, and will give it the habit of spreading. If
you teach twenty men A, B, C, D, you have twenty teachers of these four letters, who can teach them as well as
you can. If each of these teaches ten others, you will
thus teach two hundred, each of whom might be a teacher
in turn. They would thus impress the lesson on their
own minds, and would be proud of their office.
" Of one thing I am pretty sure - that the black people
need, more than anything else, good superintendents, to
keep them at work, and to show them the connection between labor and comforts; to explain to them that without
work they shall not eat, and that the more they work the
better shall they eat, and the more desirable things there are
in possession or in prospect. We are in danger of relying
too much on book learning. I doubt if any book learning, such as it is possible for them to acquire, would elevate and expand their minds so much as a good superintendent, who would set them steadily at work, show them
the reasons of things, and teach them their duty, viva
voce. I think that nothing would make them desire reading so much.... I fear the government err egregiously in
supporting them in idleness."




278        LIFE OF FRANCIS WAYLAND.
Dr. Wayland was filled with sympathy for those who
were exposed to the hardships of war. To a member of one
of the regiments stationed on Morris Island he writes, -
" I have thought of you much in respect to the weather,
and when it has been unseasonably cool here (the thermometer at 50~), I rejoiced that, although it was unpropitious for us, it was a source of relief to you all on Morris
Island. It is a most merciful providence that you are
so well, and have been able to endure your unparalleled
labors."
To Senator Foster he writes, -
<" December Io, I863.
" This note will be presented to you by Lieutenant-Colonel Palfrey, late of the Massachusetts Volunteers. Colonel
Palfrey visits Washington on an errand of mercy, justice,
and humanity. He wishes to promote the views of those
citizens in this vicinity who desire the organization of a
competent ambulance corps. He will explain our views
to you. But the thing is at once beyond argument. Our
fellow-citizens go into battle in defence of all that we hold
dear.  The result of battle is death or wounds of the
most terrific character. How can we answer it to our
own consciences, if we do not provide every alleviation
in our power?"
But it was for the souls of those who were exposed to
peculiar temptations and in hourly peril of death that he
felt most deeply; and accordingly his whole heart was
enlisted in the work of the Christian Commission, which
sought to promote the bodily comfort and the eternal
salvation of the soldier. Mr. Stuart, the noble apostle of
this grand charity, writes, -
" During the four years of work of the Christian Commission, I met few men who took such an intense and
abiding interest in that organization.  When I was in
Providence, he came to see me repeatedly, with respect
to the work in which we were engaged, and expressed,
with every evidence of heartfelt sympathy and love, his
earnest desire for its success. He presided at our last
public meeting in Providence, and also at a meeting held




CHRISTIAN COMMISSION.            279
for the organization of a Ladies' Christian Commission.
I was deeply impressed with our last conversation, when
he said to me,' I am looking forward to the most glorious
revival of religion, at the close of the war, that this country has ever seen. In all efforts to secure it, your Christian
Commission work will be largely instrumental. I may
not live to see it, but I hope you will.'"




280        LIFE OF FRANCIS WAYLAND.
CHAPTER XII.
< HOW TO BE SAVED." - A LAWSUIT. -    LETTERS ON
THE MINISTRY OF THE GOSPEL." - CORRESPONDENCE.
- MEMOIR OF CHALMERS. - NEIGHBORHOOD PRAYER
MEETING. - CORRESPONDENCE.
AW    E have said that, during the continuance of the war,
the welfare of the country had the first place in the
thoughts and prayers of Dr. Wayland. But he did not
withhold his hand from any duty which the providence
of God seemed to indicate.
He prepared, in I86I, a tract entitled "How to be
Saved," which was published by the American Tract
Society, Boston, and was widely circulated. A year or
two later, an honored minister, residing at the west,*
wrote to him,"I was lately at B., Ill., on a Sabbath, when a man
and his wife were baptized, and united with the Baptist
church. I learned that they owned a farm out upon one
of the prairies, and attended no place of worship, feeling
no interest in religion. Our excellent sister F. gave the
woman a copy of your tract'How to be Saved,' and it
was blessed of God to the conversion of herself and her
husband. I have heard of many similar cases."
During the years I861-3, probably for the first time
in his life, Dr. Wayland was involved in a lawsuit. Miss
Eliza Angell, a benevolent Christian lady, residing near
Providence, having no near kindred, had bequeathed
her property to trustees (of whom Dr. Wayland was
* The late Rev. L. Porter, D. D.




MINISTRY OF THE GOSPEL.            28I
one), for the erection of two Baptist meeting-houses. The
will was contested, and three trials were had before the jury
agreed upon a.verdict. The needful preparation for these
trials, and the attendance upon the daily and protracted
sessions of the court, -held at the court-house which has
since been indicted by the grand jury for its wretched accommodations and its want of ventilation, - were a severe
draught on his time and health. He constantly carried the
cause to the throne of grace; and at the family altar - and
no doubt in his secret devotions -he pleaded with God
that justice might prevail, and that the humane and pious
purpose of a Christian woman might not be frustrated.
After the conclusion of the trials, and the overthrow of the
will, he writes to his son, " Personally it is a relief to me,
but I am sorry to have lost so much valuable time."
He had been gaining in strength ever since the attack
of I860, and found himself gradually becoming able to
apply himself to original composition. His mind continued deeply impressed with the need of a revived spirituality and an increased efficiency among the ministry.
Fully convinced of the power of the gospel of Christ to
regenerate the world, yet seeing that in a country blessed
with absolute religious freedom, it failed to produce its
legitimate results, he was compelled to believe that there
was need of much searching of heart on the part of those
charged with the proclamation of the gospel, to learn
whether the responsibility lay in any degree at their door.
The result of these impressions was his little work, published in I863, entitled " Letters on the Ministry of the
Gospel."
This volume was, by some persons, severely criticised
as a distorted picture of the state of religion, and as proceeding from a morbid condition of mind. On the other
hand, it was welcomed by Christians of eminent piety
and wisdom, members of various denominations, as truthful, and urgently demanded by the aspect of the times.




282        LIFE OF FRANCIS WAYLAND.
The work may be open to criticism in some incidental
features. When Dr. Wayland believed anything, he be.
lieved it fully. When he arrived at a view, or embraced
a general truth, he sometimes may have overlooked the
exceptional cases and the modifying circumstances. Yet,
when all just concessions have been made, as to the incidental and superficial defects of the book, must it not
also be said that its excellences are radical, are essential,
and that no one can read it, candidly and seriously, without being aroused, quickened, and profited?
In one of the " Letters " he expresses his conviction that
he had erred in leaving the work of a pastor for that of an
educator. Probably very few persons, and perhaps none
of his pupils, would agree in this view; yet it strikingly
illustrates his candor and his exalted estimate of the work
of the minister. It is certain that no one of his writings
was the result of a deeper conviction of duty; never did
he less than on this occasion seek to please men, or to
confer with flesh and blood.
He writes to Rev. S. Peck, D. D.,
" I wrote the' Letters' under a solemn sense of responsibility. I did not dare to do otherwise. I endeavored to
say the truth, and I labored faithfully to avoid giving unnecessary offence.... I look back upon my ministry with
pain. I tried to preach the truth, but I did not proclaim the
whole truth as it is in Jesus. If I should ever be able to
enter the ministry again, I hope that I shall preach Christ
and him crucified, and nothing else. Is it not true that
our orthodox preaching is frequently such that you would
not read the sermons on the Sabbath, because not sufficiently religious? Is it not the fact that a sinner might
attend many of our churches, and never learn what he
must do to be saved?"
We may appropriately quote, at this point, from a
letter written in October, I865, to the St. John's (N. B.)
Christian Visitor, by Rev. William L. McKenzie (pastor
of the Friendship Street Baptist Church), a much valued
friend of Dr. Wayland.




LETTER FROM REV. W. L. McKENZIE.        283
"As I was sitting with him one day, not long since, in
his study, he conversed very freely, with the tears rolling
down his face, concerning the ungracious reception which
had been accorded by the ministry to his honest and earnest attempts to raise the type of piety among his brethren,
and to bring about a more thorough preaching of the
gospel. Never can I forget the tone of amazement and
sadness in which he raised his voice, at the same time
lifting his clasped hands and tearful eyes heavenward, and
exclaimed,' My God, thou knowest all things -thou
knowest I have spoken the truth in regard to the condition of religion among us; but my dear brethren will not
receive it from thy unworthy servant.' Then suddenly
turning to me, with the smile peculiar to him, he said,' But, my son, we must not expect to be above our Lord.
Perhaps, when I'm in my grave, God will show them that
I was right.' He was charged with painting a gloomy
picture of the present piety and activity of the churches
and the ministry. But they are not few in number, nor
weak in influence, who fully concur with Dr. Wayland in
his view of the condition of the ministry and the churches
in this land. Instead of attempting to deny, or to explain
away the statements of this holy man and devout servant
of God, we had better look facts in the face, and pray
God to roll upon our souls the burden of sorrow which
oppressed the great heart which has now ceased to beat.
"- It is true, as it has of late been frequently and emphatically asserted, in order t oweaken the force of his statements
respecting the condition of religion in our churches, that
Dr. Wayland had not mingled much in actual life. But
he nevertheless knew all that was going on, far and near.
And his estimate of the degeneracy of this age was formed
in a region of purer air and light than is to be found in
actual life. He was preeminently a praying man. He
walked with God. He dwelt under the shadows of the
eternal throne, and measured human life by the exalted
standard of divine revelation. It was in his habitual and
intimate communings with God in prayer that he opened
his eyes and gazed out upon the field around him, and saw,
with a vision clarified, the real condition and necessities
of that field. It was from the mount of prayer that he
looked down into the vale below, and saw the disciples,
destitute of faith and independent of prayer and fasting,




284        LIFE OF FRANCIS WAYLAND.
attempting to exorcise demons from human hearts, but
ever failing, and bringing into disrepute the power and
glory of the religion they proclaimed as divine and efficacious.
"' I have said that Dr. Wayland was a man of prayer.
In this service he was as simple as a child. Any one
who has heard him pray, can never forget the pleading
intonations of his voice and the simplicity of his language.
His public prayers were like those which Christians are
wont to offer in the privacy of closet devotions. During
the past year he has frequently sent me notes through the
post office, requesting me to meet him in his study, for
special and mutual supplication at the throne of grace
for the descent of the Holy Spirit. To the latest day of
life shall I remember that great frame bending at my
side, and that beseeching voice, and that importunate
pouring forth,from the depths of his soul, such prayer as
he only could frame. How humble, how earnest, how
familiar, he was, not only in his study, but when he prayed
in public! He talked with God. But not one tone of his
voice, not one syllable of his supplications, indicated any
of that lack of reverence which we sometimes hear from
human lips addressing the Majesty of heaven."
The following letters are taken from a considerable body
of similar correspondence, called forth by the publication
of the " Letters on the Ministry of the Gospel."
From the late Rev. J. H. Kennard, D. D., Philadelphia: -
" I read your letters on' the Ministry of the Gospel'
with the deepest interest. On closing the book, I gave
thanks to the adorable Head of the church, that your attention had been called to the subject, and also for the
fearless but kind spirit that pervades its pages.  The
book cannot fail to do good. Our churches and ministers
have occasion to consider the whole matter seriously and
prayerfully. You do not speak too strongly of the growing departure from the simplicity of New Testament
churches and their Christ-like ministers.
" For forty-six years, I have aimed to live and labor in
accordance with the views you have so ably presented. I
began preaching when very young, and without the advan



LETTER FROM REV. DR. KENNARD.          285
tage of a liberal education. This led me more earnestly to
read the Word of God with prayer, and to depend on the
Master's aid with a child-like faith. I believed that he
would help me, and he has helped me. Allow me confidentially to speak of the last twenty-five years of my
ministry, the period of my labors in the church I now
serve. Our twenty-fifth anniversary occurred in January
of this year, we having been dismissed from theFourth
Baptist Church in 1838. Our number was one hundred
and sixty-one; we had little wealth, but there was a mind
to work. A plain house was soon erected, capable of
seating more persons than several recently built at double
the expense. The Lord, from the beginning, prospered
the work of our hands. Revival succeeded revival, to
the praise of his grace, for many years. A narrative read
at our late anniversary showed the following results: -
" Our number had increased from one hundred and
sixty-one to twenty-three hundred and seventy-five, of
whom fourteen hundred and fifty have been baptized,
or an average of fifty-eight each year.  Five churches
have been successfully established in this city, and twenty
brethren sent forth to preach the gospel, many of whom
are now useful pastors. Your plan of outpost labor and
visitation has been our plan from the first. The five
churches planted grew out of Sabbath schools, accompanied with preaching. We have also had meetings of
the church to revive our spiritual state and labors. The
pastor has a report on the general state of the church.
Other reports follow, on the Sabbath school, on collections for benevolent societies, &c., accompanied by prayer
and praise. To encourage the church to abound in such
labors, I read a few pages of your book, and they were
much pleased with the agreement between your plan and
our practice.'"
Dr. Wayland to Bishop Mcllvaine, of Ohio:" September 7, I863.
"I thank you much for your Charge on' Preaching
Christ.' I have read it twice, and should be reading it
the third time were I not writing to you.*  I have read it
* Dr. Wayland circulated the Charge among his friends, and
those who, he thought, would sympathize in its devout sentiments.




286        LIFE OF FRANCIS WAYLAND.
with great pleasure, and I hope, spiritual profit. You
have succeeded in striking at the very point of divergence from the simplicity of the gospel of Christ, which
has led New England, and I fear our whole country, so
far from the great truth of God manifest in the flesh.
This is really the great effect of Unitarianism and its kindred errors. It has made the Cross, the great work of the
Son of God, an offence, and men want to preach so as
not to disaffect the rich. It has created a desire among
ministers to appear as members of the elite, and not subject to such old-fashioned dogmas as Christ crucifed, the
only hojpe of a perishing sinner. Hence we have societies, rather than churches; handsome buildings, but few
conversions; sermons which might as well be preached
in one place as in another; and the truth so disguised by
generalities that no one understands it. I unite with you
in prayer that God will make your Charge greatly useful;
that it may be an arrow that shall reach the heart of
every one who shall read it.
"' I do not know whether you ever come eastward. If
you do, it will give me great pleasure if you will visit me.
You and I are both growing old, and I should like very
much to see you while we are on this side Jordan."
From Bishop Mcllvaine: -
" Reverend and dear Sir: I had no doubt that the views
in my Charge would find a most cordial response in your
heart and mind. I read your late book on the ministry
with great pleasure, and more especially because it points
out evils and departures from the' old paths,' which I have
long marked with great pain. The impression of sad
decline in the real preaching of the gospel as identical
with the person and work of our Lord Jesus, within the
He sent a copy to an eminent layman of a Congregational
church in Boston (Abner Kingman, Esq.), who was so impressed
with the value of its teachings, that he caused to be printed and
circulated four or five thousand copies. Is it not thus, by Episcopal prelate, and Baptist minister, and Congregational layman,
uniting to spread the knowledge of Christ crucified, that the
prayer of our Redeemer is fulfilled, " that they all may be one,
as thou, Father, art in me, and I in thee, that they also may be
one in us"?




LETTER FROM BISHOP McILVAINE.         287
last thirty years, has long been a burden on my mind.
When the' truth as it is in Jesus' is substantially preached,
there is so often a dress put on it, robes of philosophy,
trappings of man's speculation, language studiously as far
from the simplicity of the Scriptures as possible, that one
gets the impression that the preacher is rather a lecturer
on Christian abstractions, a sort of baptized philosopher,
than a follower of St. Paul, a seeker of souls for Christ,
a sower of seed taken from the Scriptures. Sensational
preaching, the overwrought inculcation that ministers
must be intellectual according to the demands of an intellectual age, all fostering the ambition of men to be thought
wise, and learned, and great, rather than simple teachers
and preachers of Jesus Christ, have perverted and effeminated much of the work of the pulpit in our time.
" Be assured, dear sir, that, should I be in Providence,
it will give me sincere pleasure to visit you. As you say,
we are both nearing the end of our work and of our days
on earth. We are closing our pilgrimage in awful times,
and most affecting as concerns our country. One would
like, if God please, to live to see this wicked rebellion put
down, and peace and union restored. But we must leave
such things with God. It is sweet to think of being so
near the rest, and holiness, and glorious communion of
the people of God in their everlasting home, and in the
immediate vision of Christ. May grace be given us to
become more and more meet for that inheritance."
A Presbyterian clergyman presented a copy of the
"Letters" to each member of the graduating class at
Princeton; and a layman of the same denomination (Hon.
William E. Dodge, of New York) sent one to each member of the Auburn and the Union Theological Seminaries,
accompanied by the following letter: —
" NEW YORK, September, I863.
" My young Friend: In presenting you with a copy of'The Letters of President Wayland on the Ministry of the
Gospel,' let me request you to read and carefully ponder
each letter, and prayerfully ask yourself if you have properly considered the importance of the work you have
undertaken. I have felt for years the need of just such a




288        LIFE OF FRANCIS WAYLAND.
book as this. I fear that many enter the ministry who
have little idea that the great object is to rescue souls from
hell by leading them to Christ.
" Each Letter is full of valuable suggestions; but let me
call your especial attention to the sixth,' On the Manner
of Preaching,' each part of which I commend to your careful consideration.
" I might suggest, that while I approve of all the author
says about extemporaneous speaking, yet a carefully written sermon once a week might be best for a few years;
but if you would reach the hearts of your hearers, they
must feel that your own heart is so full of the love of Christ
that you can tell them of it without a written manuscript.
"1 For many years I have made the subject of the voice
and manner of public speakers one of especial interest,
and have been pained to see how little attention has been
given to it in our theological seminaries. Many of our
students come out good scholars, can write well, are fervent in spirit, and are anxious to be useful; but having
neglected the cultivation of the voice and the manner of
delivery, they enter upon their work sadly deficient in
grace and ease of action, and in well-developed, clear intonations; and for lack of these they never attain any
considerable standing as preachers, and much of what
they have acquired avails but little, for want of ability to
present it with attractiveness.
" When a youth, I resided in a New England village,
where there was no place for evening meetings but a
school-room, in which we held frequent meetings, and
enjoyed several revivals. At times we would have, perhaps, a Methodist preacher with but little theological
education, but good natural talents, and a fine, fill, clear
voice, who, without notes, would deliver a plain gospel
sermon fresh from the heart, and secure the attention of
all present; and I was often ashamed at the contrast when
one of our young men from New Haven or Andover would
come along to preach, and I would have to take a bandbox and cover it with a towel, and place it on the table
with candles, that he might read off his sermon, generally
to a sleepy and inattentive audience.
" I hold it to be the duty of every man, who is preparing to deliver God's message to dying sinners, to see to it
that in tone and manner it be done in the best way to
secure attention.




MEMOIR OF DR. CHALMERS.            289
" A person intending to make public singing a profession will study for years to cultivate the voice, to give it
strength and volume, so that, if necessary, he can interest
the largest audiences. Let me beg of you to consider the
vast importance of a full, clear, pleasant voice, properly
modulated, and without any unpleasant tone. A beautiful
piece of music, performed upon a harsh, discordant instrument, loses all its effect.
" The man who becomes confined to his notes can
never make an attractive speaker. The times demand
an easy, off-hand style of address.
" Don't wait until you can enter the pulpit before you
learn to speak, but in the prayer meeting and Sunday
school acquire an easy, familiar style of public address.
If you would give the trumpet a certain sound, you must
learn to use it.
" May God bless you, and prepare you for turning many
to righteousness, is the earnest prayer of
Your friend,
WILLIAM E. DODGE."
During the winter of I863-4, wishing to neglect no opportunity for religious usefulness that lay within the limit
of his physical powers, Dr. Wayland taught a class in the
Sabbath school of the colored church on Meeting Street,
near his residence.
Shortly after the publication of the volume last alluded
to, Dr. Wayland chanced to open the Life of Chalmers,
which he had not read for several years; and becoming
interested in it, he re-read it throughout. He was profoundly impressed with the fact that the life of this eminent servant of God presented a striking example of the
earnestness and devotion which he had himself endeavored
to awaken in his Christian brethren. Believing that an
exhibition of his distinctively Christian and evangelical
labor could not but be useful, he prepared for publication
" A Memoir of the Christian Labors, pastoral and philanthropic, of Thomas Chalmers." The volume is, of course,
drawn mainly from the large standard work of Dr. Hanna.
It is not, however, an abridgment, but is made up by
VOL. II.         I9




290        LIFE OF FRANCIS WAYLAND.
selecting, arranging, and, in some cases, condensing the
portions which exhibit a single aspect of the life and character of Chalmers. This work was published in I864.
If we are not mistaken, there is a striking resemblance
between the character of Dr. Wayland and that of Chalmers. In power of commanding an audience, and of
inspiring his hearers with his own enthusiasm, the Scotch
divine stands alone. But in profound earnestness, and in
consecration of large intellectual endowments to the unselfish promotion of simple Christianity, they were clearly
akin. We apprehend, also, that Dr. Wayland sympathized
deeply with the feelings of Chalmers, as thus delineated
on pages I92, 193 of the Memoir: —
"With all his social cheerfulness and beaming joy,
there were tokens not a few of an internal conflict -
glimpses of an inward desolation- which told, unmistakably, that, like David, he felt himself to be a stranger on
this earth.'I would not live always' was a sentence
which he often uttered.' What a wilderness this world
is to the heart, with all it has to inspire happiness! I am
more conversant with principles than with persons. I
begin to suspect that the intensity of my own pursuits has
isolated me from living men, and that there is a want of
that amalgamation which cements the companionships
and closer brotherhoods that obtain in society. I have a
great and growing sense of desolation.' These are perhaps the feelings which arise, in advanced life, from the
necessity of the case, and belong to a mind of originality
and independence, oppressed with that sense of responsibility which withdraws instinctively from all ambiguous
or useless associations."
During the winter of I864-5, Dr. Wayland invited his
neighbors to unite with him, each Friday evening, in a
prayer meeting at his house. His design was to promote
the spiritual good of those who found it difficult to attend
the evening meetings of the various churches, and also to
engage his neighbors in prayer in behalf of the suffering
and imperilled country. These meetings, which were often




CHARACTER OF HIS RELIGIOUS INFLUENCE. 291
attended by thirty or forty persons, he conducted with
his wonted, or even more than his wonted simplicity,
tenderness, and devotion. One who was often present
says, " Sometimes, as he sat with his eyes. closed, his
hands clasped, and the Bible open before him, while the
words of eternal life were flowing from his lips, we knew
something of the feelings of Peter, when on the Mount he
said,' It is good to be here. " Many persons, who were
not accustomed to frequent prayer meetings, attended
these from personal regard for him. The young, even,
won by his kindness and sincerity of manner, longed for
Friday evening to arrive. Professors of religion who
had lost the ardor of their piety were revived, and impressions were made upon the careless that proved a
permanent blessing. Nor was the influence limited to
those who were actually present. Months after Dr. Wayland's voice had ceased to be heard among men, a candidate for admission to a church in the city, relating her
religious experience, said, 
" I was living in the neighborhood of Dr. Wayland, and
he invited me to come and attend the prayer meeting held
at his house. I did not want to go, and did not mean to;
but I told him that I would come, and should be glad to
do so. I did not go, however. Some time afterwards, he
asked me again if I would not come; and again I told
him that I would, but still without meaning to attend. As
I thought of it afterwards, it made me feel wretchedly to
think that I had lied to Dr. Wayland, and the more I
thought of it, the more ashamed I felt; and I had no rest
until I sought from God the pardon of that and of all my
other sins."
In January, I865, Dr. Wayland published in the " American Presbyterian and Theological Review" an article
suggested by the celebrated letter of John Foster on the
Duration of Future Punishment; and in the July number
of the same Quarterly, an article on " the Ministry of
Brainerd."




292        LIFE OF FRANCIS WAYLAND.
We quote from his letters written in 1861-5.
To Mrs. O'Brien:"I86i.'... Has God ever been unfaithful to you, even in a
single instance? Then why should you ever distrust him?
You speak of assurance. Why, what is the ground of
assurance? Is it not the temper of our heart, the bias of
our desires? Do you not want, above all things, to be
holy? Do you not want to be like Christ? Does anything give you joy like the light of his countenance?
Does anything torment you like sin? Who has wrought
this in you? Man, yourself, Satan, or God? You know
that these are the gifts of the Holy Spirit. You say your
faith is weak, and that you have many imperfections. You
will have them, as all others do on this side of Jordan.
But take just such a soul, with just such desires, and tell
me, was it ever lost? You think much about death. Is
not this a conquered foe? I talked lately with a departing saint, who said,'God has dying grace, which he
gives only to the dying.' You have it not now, but you
will when you need it. Why should we not trust Christ
in advance?"
To Dr. James Jackson:
" 1862.
6 I should have answered your letter immediately, but
I had not a copy.of my photograph in the house. I was
able to procure one this morning, and I enclose it immediately. It is, I think, the best I have had taken, though
much inferior to yours. This, however, is as it should be.
"' In your letter you refer to the doctrine of original
sin. I am not going into an argument, for you cannot
dislike controversy more than I do. Permit me, however,
to say that, in my view, the Scriptures fully teach the doctrine of the universal sinfulness of man. As to the mode
in which the race became sinful, I am not sure that they
teach us. It may be accounted for, or, in other words,
referred to a general law, in either of two ways. It may
be by hereditary descent. Much, both of good and of
evil, comes to us in this way. Or, again, it may be owing
to the entrance of such a being as an infant into a sinful
world, at enmity with God. He would inevitably take
the type of character which existed universally around




CORRESPONDENCE.               293
him.. The general law is, that much which we suffer, or
enjoy, comes to us through those with whom we have no
direct connection. You and I both know how much our
probation has been rendered favorable by good parents.
The contrary, also, we see every day. This law is necessary to our present state, or our race would be at a perpetual stand-still. I hope I make myself intelligible; but I
do not know. My impression is, that the Bible deals with
the fact, and this may be accounted for in either of these
ways, or perhaps in others.
"May God, my dear friend, lead us into all necessary
truth, and prepare us for his heavenly glory. To me, the
plan of salvation made known in the New Testament
seems evidently one of the ideas of God. Man did not
frame it.
" I forgot to say how much I am obliged by your sun
picture. I have given it an appropriate place in our album. It faces that of Florence Nightingale."
To a minister: -
" I will merely turn your attention to John viii., from
the twelfth verse, and also John x. Has it ever occurred
to you that nothing more sublime can be conceived than
when that poor barefooted Jewish peasant stood on our
earth and declared, " I am the light of the world; whosoever believeth in me shall not walk in darkness, but shall
have the light of life"? He declares that whatever he
does is done by God; that, like Him who appeared to Moses, he is the " I am," and that none shall pluck out of his
hand those that believe in him; that he is the only way of
access to the eternal God. What overpowering and astonishing words! a little too good and important for ministers to use as a theme for an essay, and people to hear
for an intellectual diversion. O my Savior, has it come
to this, that the message thou didst bring from heaven
should be used as an instrument for building up a reputation among men! May God forgive us."
To Mr. Loring: -....I have read Mill on " Liberty" once, and had reread the first half the second time, when I was taken sick.
It is a strong book, and by an able thinker. Most of his
points are good, though I think that they might have been




294        LIFE OF FRANCIS WAYLAND.
stated more simply. His treatment of the rights of the
in lividual might have been better by setting out with the
simple principle,' Every one has a right to himself,' and,
of course, to all the legitimate use of himself, that is, of
all his powers. As this belongs to every one, it excludes
interference. His style is not easily understood, at least
by stupid fellows like me. He does not believe in the
Christian religion, as I do, but apparently thinks it of human origin; nor does he set forth the fundamental principle of its morality. He seems to consider absolute obedience to God as slavery. But such obedience is evidently
necessary to the condition of a creature ignorant of the
future. In my opinion he exaggerates the obedience to
custom, and the want of independence in man; at least, I
do not find it as he states it, in my own consciousness.
Men do not commonly long hold to a custom, unless they
find it, by practice, to be convenient. You wear pantaloons not simply because every one else does. I presume
you remember when your father wore small-clothes. I
know mine did. The reason of the change is, that pantaloons have proved more comfortable and convenient."
To his son:
"I have read Herbert Spencer through, and some of
the essays twice, and have read his volume on education.... His book will do much to change the opinions of the
civilized world. I hope it will be widely read here and in
England....As to the worth of knowledge, he is very
strong. Here, he and I are aiming at the same thing. I
did not expect to see, in my day, any one with whose
views I could so sincerely sympathize.... He speaks to the
common sense of humanity, and hates sham; and he will
triumph, though it will take some time first. The ruts
are deep, the crust is old and strong, and a generation
will pass away before a change comes. However, it will
come. Democracy must prevail, but can be a blessing
only by the intellectual and moral education of the people.
This education must be a reality, and must not consist in
spending years in hammering on Horace and Virgil, and
Graeca Majora. Revelation may follow revelation, each
coming nearer to the truth, until the benevolence of the
gospel makes every one the helper of his brother; and
then democracy will stand."




CORRESPONDENCE.                295
To his son, -after alluding to the sudden death of his
friend, Rev. Henry Jackson, D. D.: -
"March Io, I863.
" My summons may be as sudden. When I am called
to leave you, live in love; seek each other's best interests;
bear with each other's infirmities, and strive to present each
other faultless before the throne. Let each esteem the
other better than himself. Live so as to please God.
Think the same things. Contend lovingly for the faith
once delivered to the saints."
To a former pupil: —
"... Is it wise to take so much upon one's self? After
doing the things that you mentioned, what time is there
left for things of at least as great importance? I have
thought of this of late, frequently, in connection with you.
You know that the word failed to bring forth fruit on
some soil, being choked with the cares of the world and
the deceitfulness of riches. You will say, I have no time
to attend to my soul's concerns. But what was your time
given for? If God gives it to you, and you use it for
something else, on what principle can you say, I have no
time? He gave you time for this very purpose."
To his son: -
" Have you ever seen the hymn commencing,'I worship thee, sweet Will of God,' in the Plymouth Collection?
I think it will be useful to you. I admire it very much."
The hymn referred to is from the Lyra Catholica.
I worship thee, sweet Will of God,
And all thy ways adore;
And every day I live, I long
To love thee more and more.
Man's weakness, waiting upon God,
Its end can never miss;
For men on earth no work can do
More angel-like than this.
He always wins who sides with God;
To him no chance is lost;
God's will is sweetest to him when
It triumphs at his cost.




296        LIFE OF FRANCIS WAYLAND.
Ill that God blesses is our good,
And unblessed good is ill;
And all is right that seems most wrong,
If it be his dear will.
When obstacles and trials seem
Like prison walls to be,
I do the little I can do,
And leave the rest to thee.
I have no cares, O blessed Will,
For all my cares are thine;
I live in triumph, Lord, for thou
Hast made thy triumphs mine.
In writing to his sister, Dr. Wayland alludes to the
hymn just quoted, and says, -
" I cannot yet say that I have attained; but this is the
spirit after which I am striving, and towards which I hope
that I make some feeble approach."
To Hon. L. H. Morgan, Rochester:-'6 Dear Sir: I have just completed reading, for the second
or third time, your' League of the Iroquois.' I cannot
forbear the pleasure of thanking you for it. It is the most
remarkable book of the kind I have ever seen. The plan
of social organization is original, unlike any other I have
ever known of, and exhibits a power of statesmanship
such as I do not remember to have seen equalled. It
was a great man who devised it, a most powerful man
who persuaded men to adopt it at first, and a most selfgoverned and sagacious people who received it. And
then their religion was the purest and best theism that
men unblessed with revelation have ever arrived at. Their
dresses show a refinement of taste such as a barbarous
people almost never attain. It is in all respects, to me, a
most surprising book, and ought to be in every public
library in the world. Men ought to know that such a
race as this has lived."
To Professor W. D. Atkinson: -
" I thank you for your discourse on the schools of Great
Britain. I have read it with much interest. The lessons




RELIGIOUS REPLECTIONS.           297
which it suggests are of great importance, but I fear they
will not be heeded as they deserve. Your motto is significant —Mfultato nomine, de te fabula narratur. We, I
apprehend, are following in the same course. It is now
supposed that the only way to build up a college is, not to
teach well what it is important to teach, and thus make
the success of an institution depend on the skill and power
of the instructors, but to co'llect money, to found scholarships, and endow professorships, and thus make the teachers wholly independent of their own labor.... In this
country public opinion may discover a corrective, but what
it is I know not. I thank you for placing before us the
facts in the case."
To Rev. Dr. Hoby:.. I have had some sad, very sad, hours and days:
there was no refuge but GOD. A train of thought like
this has given me consolation - God is omniscient! He
knows everything about us, and is able to do everything
for us. He is all love - such love that he gave his Son
for us. He is as faithful to his promises as he is full of
love and power. I know that nothing can happen to me
that has not been appointed by the perfect will of a God
of love. And more than this, he has promised that he
will receive as his child every one who comes to CHRIST.
Have I thus come? Do I now take him for my Savior?
Do I long for holiness more than for anything else? Are
the marks of a child of God upon me? I try myself- I
must believe that Christ has given me new life, and
that I am a child of God. All the promises are mine,
and our God has never, through eternity, been unfaithful
to his word. He will do all, and more than all, that he
has promised. All things will therefore work together for
my good - pains as much as pleasures, sickness as well as
health. On these things I try to rely, and when I find my
faith failing, I cry in anguish, Lord, increase my faith.
" I have lately read the Bible more than ever in my life,
in the same space of time, and at every new reading I
find more to love and admire. 0, how much have I lost
by not reading it more  I have reason to bless God for
setting me apart, on a side bench, at school, alone, to read
his Word and call upon his name. Sometimes I think
how much better I might have lived, how much more




298        LIFE OF FRANCIS WAYLAND.
good I might have done, if, eschewing everything but
Christ, I had lived above the world, and laid myself a
living sacrifice on his altar.
" It is a great comfort to me to know that'The Life of
Judson' has been a blessing to you. There is no labor
which we perform that yields so delightful a result, as that
undertaken to. promote the cause of Christ, and do good
to the souls of men."
To a clergyman: -
" I received a letter, some days since, from Mr. T., with
a prospectus of the new monthly magazine [Hours at
Home] which he proposes soon to issue, and to which he
asks me to become a contributor. He mentions you as
one of the stated contributors. It is not in my power now
to engage in the undertaking; but it seems to me to be a
matter of great importance. The social literature of this
country is almost wholly in the hands of those whose
religious opinions are entirely dissimilar to ours: the best
are merely neutral on those points which we esteem of
vital importance, and the others tend to a position at variance with the doctrines which we hold dear. It seems to
be time to establish something which shall be popular and
useful, and which shall maintain boldly, on all suitable
occasions, the doctrines of the cross. I believe it can be
done. Let us engage in it with our whole thought. We
are liable to let the truth become obscured or forgotten by
our silence. I am for uniting good men of all denominations in the effort."




HOME LIFE.                 299
CHAPTER XIII.
HIS HOME. —-THE MORNING HOUR.-THE GARDEN.THE STUDY. - THE TABLE. - VISITORS. - THE YOUNG.
-THE DAY CLOSED. — THE SABBATH.     THE HOUSE
OF GOD.
A T no time had the life of Dr. Wayland been diversifled by startling adventure, or marked by sudden
inspirations. One day greatly resembled its fellow. But
during the latter portion of his life, his employment of
time afforded a better index to his character than when
his occupations were closely prescribed by his external
circumstances and his official duties.
The hour before breakfast was always given to secret
prayer and reading the Scriptures. During this hour he
read the Bible for devotion, not at all for criticism. He
highly estimated the value of communion with God before the mind has become pre-occupied or distracted with
other thoughts. From his study he came, when summoned, to lead in domestic devotions, which were invariably brief, never tedious.
Breakfast over, he was ready for exercise. He seemed
to take as much pains to provide himself with physical
labor as many persons to avoid it. He sometimes walked;
but this did not fully satisfy him. It was scarcely active
enough; and moreover he wanted his work to have a resuit, to show what had been done.  In the winter he
shovelled the snow from the walks, if there was opportunity. If this could not be done, he continued his practice of sawing and splitting wood. There seemed some



300        LIFE OF FRANCIS WAYLAND.
thing of heroism in his victories over the gnarliest logs;
and beyond the tamer toils of the axe and saw, he valued
the conquests won by the beetle and wedges.
But joyful was the season when he could lay aside the
saw, and could take the spade and rake. Gardening was
to him what pictures, statuary, travel are to another. He
loved his garden, because it afforded him exercise diversified in character; because it was a productive form of
labor, and because it combined thought with toil.  He
was never weary of working in it, of walking through
it, of talking about it. He seemed to establish personal relations with all his plants. He would go out many times
a day to visit them, as a fond parent would visit the
chamber of a sick child.  " I think that my garden
knows me," he sometimes said; and it seemed as if every
tree and shrub would put forth peculiar efforts, and at
his instance would do what no one else could prevail on
them to achieve. His tenderness was like the love of woman. Once, when the house was building, it was found
that a cherry tree, then in full blossom, must be moved.
He had it taken up with every care, and transplanted. He
watched over it, watered it, sheltered it, and it lived for
perhaps a year, though its constitution never recovered
from the shock. He was training a grape vine by the
porch, and a branch, about which he was very hopeful,
had become cracked in the effort to give it a symmetrical
curve. He at once made a sort of splint of sponge, and
wound it around, and kept it moist for days, coming out
from his study every hour or two to watch it.
He was keenly alive to his honor as a gardener. In
the following, to Mr. F., of New Haven, he expressed
the pleasure he felt at a compliment from a professional
horticulturist: -
" I thank you for the line by Mr. H. I showed him all
my plantation. He gave me a fair character as a gardener,
with which I was much pleased. He is a rare man. I
admire him exceedingly."




GARDEN DIARY.                301
He did not like to be surpassed. When he was outstripped by those who could afford the luxury of a greenhouse, he was not perturbed, for that, he said, was capital.
But he would not willingly be inferior to any who had
only the advantages of sun and air, common to all. In
gardening, as in all else, nothing satisfied him but perfection. Nothing was done so long as anything remained
to be done. Wishing to gather wisdom from past experience, he kept, during the latter portion of his life,
and after he felt that he could spare time for the employment, a garden diary. Some extracts, embracing a few
weeks in the spring of I863, will give an idea of its
character:" March 22. Commenced labor in the garden. Sowed
peas in A. i, east of asparagus bed. Hoed spinach.
27, 28, 30. Scraped and washed trees. At the south
end of the bed, sowed Tom Thumb peas. At the north
end, early Philadelphia, for seed, if they prove good. The
rest are Daniel O'Rourke.
" April I. Prepared hot-bed.
2. Planted elm tree on Governor Street.
" 6. Sowed celery and lettuce in hot-bed. Planted elm
tree at end of the lot.
"8. Prepared another hot-bed.
" o. Planted early June potatoes, put salt in three rows,
lime in the others, with manure over all; salt in three
western rows.
" I. Buckeye potatoes treated as above, two rows east
salt, others lime.
"13. Uncovered rose-bushes and raspberries; sowed
onions and some beets. Weather at night cold.
" 14. Warm and pleasant day. Treated raspberries with
vegetable manure made from refuse rubbish of the last
year. Planted more onions.
" 15. Finished raspberries.
" I6. Rained incessantly and violently all day.
" 17. Set out cauliflowers and lettuce from Mr. Nesbit.
Warm and pleasant.
"20. Hoed and raked strawberries-not hoed, but
loosened with the hoe. Weather cold and cloudy.




302        LIFE OF FRANCIS WAYLAND.' 2I. Sowed Champion of England peas.
"22. Planted white apple potatoes. Cold last night;
white frost. Gathered spinach for the first time. Treated
potatoes with lime.
" 23. Raked the grass on plats.
" 24. Rain.
"25. Rain, cold and dreary. Set out in the hot-bed
plants from Mrs. Sprague.
" 27. Raked borders. Cut spinach; it is growing well.
" 28. Sowed carrots on upper border. Planted early
beans and cotton seed. Raked borders. Loosened the
ground round early peas. Weather warm and sunny.
Strawberries show buds.
" May I. Warm and pleasant. Asparagus begins to
appear. Early potatoes are breaking ground.
" 2. Very warm.   Grafted Easter Beurre and St.
Michael's, the former with the Glout Morceau, the latter
with Belle Lucrative and Rostezer. Planted melons.
Cut about half a pound of asparagus.
" 4. Rained almost all day. No work done, excepting
the setting out of Silesia and California lettuce.
" 7. Rain continues. Easterly wind and cold. Nothing
done in garden. There is fear lest the seed sown some days
since may rot in the ground. Blossoms do not advance.
"8. Planted pole beans. Continued spading. Cherry
blossoms begin to appear.
"9. Sowed parsnips and carrots. Set out tomatoes.
Spinach gone. Cherries begin to bloom. Gooseberries
in full bloom. Some blossoms on strawberries. Onions
and beets, the first planted, are up.
" Io. This and the two preceding days warm and
pleasant. To-day cherries in bloom. Cut two and a half
pounds of asparagus. Hoed peas. Planted melons. Finished spading upper side of C. i. Sowed mignonette."
In writing to his friends, with whom he had any horticultural affiliations, he would always ask and give the
news of the garden; thus, " Strawberries will be ripe in a
few days; peas are well formed, but do not yet fill. Nothing else deserves notice but the gooseberries, which thrive
finely." "Beans picked to-day, beets in a day or two;
strawberries fail since the dry weather." And again, " I




ATTACHMENT TO HIS GARDEN.           303
must acknowledge that you beat us in Hubbard squashes."
He always delighted in the exercise of reciprocity among
the craft, in giving and receiving plants.
We know not whether the cause was material or spiritual, but somehow, when he could not walk without fatigue,
he could be on his feet in the garden, working from breakfast until two o'clock, and was not conscious of weariness.
It was truly wonderful to see him, almost up to his latest
summer, toiling under the sun of July, his hair drenched
in perspiration, distancing his sons, and exhibiting hardly
any falling away from the vigor of forty years.
His labor was not devoted to the useful merely. Perhaps he loved the beautiful quite as truly. He was exceedingly fond of flowers. Of a Wisteria in full bloom
he said, " It is the prettiest thing in town." Especially
he liked to combine beauty with use, to train his pear trees
and grape vines in graceful lines, and to cultivate fruit
that was fair to the eye as well as pleasing to the taste.
Self-control seemed to be powerless when he went into
the garden. Here alone he did not keep his resolution.
He often went out intending to stay only a few minutes;
but, fascinated by the spell of nature, he would expand the
minutes to hours. Sometimes Mrs. Wayland would urge
him to relinquish his toils, and he would promise to work
only half an hour more; but one moment led to another,
until some imperative call summoned him to the house.
During one year only was his garden neglected. In the
spring of 1858, he was so engrossed with gathering in
sheaves from the Master's fields, that his grounds had
little care. He writes in July, " I was so much engaged
with the church that I put the garden off on the man, and
nothing has prospered. Everything in gardening depends
on the work in spring. If this is badly done, it is difficult
to repair the damage."
The morning did not often pass away without the cows
receiving a moment's attention. For horses he did not




304        LIFE OF FRANCIS WAYLAND.
profess admiration, nor had he any thorough knowledge
of them; but cows he understood and loved. He had
studied the theory of Guenon, and knew the points of a
good cow. He was much amused, and probably not at
all displeased, when a stranger, who was proposing to exhibit some fat cattle or extraordinary stock in Providence,
called to ask him for a line of commendation in behalf of
his exhibition. He urged that " everybody told him that
Dr. Wayland knew more about stock than anybody else
in town."
When the work of the garden was over, he bathed, and
soon was dressed for the remainder of the day. He then
spent a little while in prayer in his chamber; and at this
time he would lay before God any event affecting the
household, any unusual care or embarrassment. If a servant were needed, he did not fail to tell Him who watches
the fall of the sparrow, and he would say, " We must wait
and see what God will do for us." He believed in prayer.
He believed that God is a rewarder of them that diligently
seek him. In one of his last years, when a young friend
asked him, 1" Can you always feel, when you pray, that
prayer is a reality?" he said, "Almost always I can; and
the older I grow, the more fully 1 am convinced that it is
a real thing to ask God for blessings, and to receive them
in answer to prayer."
Then, if the morning were not already past; he went
to his study. The view from this room is not marked.
Its attractions were within. Upon the walls were two
portraits of Napoleon, one as at Milan, in command of the
army of Italy, and the other, as at Fontainebleau, on the
eve of his abdication. Separated from these by a window,
was Wellington. Elsewhere were Dr. Nott, and Sir Robert Peel, and Dr.J. M. Mason, and Humboldt in his study,
and Algernon Sidney, and Cromwell, the Protector, conversing with Milton, the secretary of the commonwealth.
On two sides were books; and on the study table were




SCRIPTURAL READING.            305
those in most constant use. Chief of these was the Greek
Testament. Of late years he used Bagster's edition, on
account of the distinctness of the type; but he found many
misprints, and one page of the fly-leaf is covered with his
errata. Robinson's invaluable Lexicon was ever beside
him. He did not greatly affect commentators, but relied
rather on prolonged meditation and on prayer for divine
illumination. When a gentleman, about commencing a
Bible class, asked him, " What is the best commentary?"
he replied, " Your own eyes, first of all." The annotated
Paragraph Bible of the Religious Tract Society he valued
extremely, for its brief notes and its full references. Of
exposition, he most enjoyed Dr. Brown on I. Peter, preferring him even to Leighton, his early favorite.  Of
the English Bible his reading was mainly in a very plain,
leather-covered quarto, which he had procured in I824.
With each year he seemed to spend more and more time
in reading the Scriptures. No sense of duty urged him;
in the wisdom imparted, and the hopes revealed, he
found a perpetual reward. Can his children ever forget,
how, entering the study, they would find him in the
rocking-chair, opposite the door, with his Bible open on
his knee, and his eyes filled with a strange liquid light,
and how, becoming conscious of earth, not without an
effort and a perceptible lapse of time, bringing from heaven
its gentle benignity, he would put his spectacles back
upon his forehead, and, leaving his silk handkerchief as a
mark in the Bible, would say, " Well, my son?" and then
would flow forth the utterings of affection, of experience,
of human counsel, and of divine wisdom, but all spontaneous, all natural, never preceptive.
On the table was the long, narrow note-book, in which
he made minutes of the trains of thought that he wished
to follow out. Sometimes he worked on a subject; not
seldom a subject came to him, and he put down his spontaneous thoughts, to be used hereafter.
VOL. II.        20




306        LIFE OF FRANCIS WAYLAND.
Thus the hours passed until dinner. He was usually an
" honest eater," despising with all his heart an epicure,
or gourmand, yet enjoying without disguise the blessings
of Providence, particularly the fruit of his own labor.
Scarcely less keen was his gratification when some product, redolent of the forest or the deep, or of the garden
or orchard, served as a token of the remembrance of
valued and perhaps distant friends. Thus he writes, -
"Yesterday a box of prairie chickens arrived, all in
excellent order. To-day we invited a pair of them to
dine with us, and they discharged their duty admirably.
—., who is here, pronounced them first rate. I thank
you for your kindness. We shall be all the while wishing that you were with us."
And again, after an arrival from Florida, in I863, —
"The box of oranges reached us, as you had foretold.
We thank you very much. They are thinner-skinned
than is usual, and are the most juicy I ever saw. They
substantiate what you say - that we need not go out of the
United States for oranges, or indeed for any tropical fruit.
Besides being delicious, they are in remarkable preservation."
His readiness to be pleased with any well-meant kindness was always touching.
It is probable that, in his later years, from 1860, he
erred on the side of undue abstemiousness. It seemed to
escape his attention that an attack, like that which he
had experienced, might result either from too high living
or from too intense labor, and that the treatment, in cases
so widely diverse, must needs be as different as are the
two sources of the disease. He dieted, as if his attack
was the result of excessive indulgence, and allowed himself by no means (in our opinion) the nourishment needed for his great frame and his protracted physical exercise
- drawing upon his will to supply the needed energy.
After dinner there was often some public business to
transact, or meeting to attend. If not thus called from




HABITS OF READING.              307
his home, he spent the afternoon in reading, or in writing
letters. After I86o he confined his severe mental exertions to the forenoon.
His reading, during the most laborious portion of his
life, especially during the later years of his presidency,
had been very limited, embracing few books that were
not directly in the line of his duties, or required for immediate use. He had, however, always read the leading
reviews, particularly the English quarterlies, with regularity, and had thus "kept himself abreast of society."
And his singular faculty of wise questioning, his power
of extracting from others the result of their studies or experiences, made him well informed on many subjects that
were apparently out of his line.
During his temporary pastorate, as we have seen, he
relinquished all secular reading. He did not, of course,
think this the duty of every minister, nor of himself under
ordinary circumstances. He felt that the demands upon
him were for the time so pressing that all his spiritual
and mental energies must be turned into a single channel.
But after he was released from official care, he read more,
probably, than he had ever done since he entered public
life. His intellectual sympathies were almost as broad as
his moral. He read universally, in all departments.
Few days passed without some visitor, perhaps one of
his old friends, - with every year growing fewer, - or one
of his former colleagues in instruction, or a colaborer
in benevolent enterprises. Not unfrequently one of his
younger brethren in the ministry, always welcomed, came
to tell him of the progress of the work of God, or to ask
his counsel. Or perhaps some stranger, visiting Providence, would have a desire to see the ex-president, and
the author of the Moral Science.
With many visitors, strangers till then, he enjoyed delightful interviews, conversing upon the great interests of
the world, and the brighter glories of immortality. In




308        LIFE OF FRANCIS WAYLAND.
July, i86i, Dr. Tobey called with Mr. John Hodgkin,
an eminent English barrister, and a leading member of
the Society of Friends. Mr. Hodgkin had declined high
station under the British government that he might engage
in a religious mission to America and other countries. He
had a long and deeply interesting conversation with Dr.
Wayland; and their views of the spirituality of worship,
and the duty of alienation from the world, were remarkably
coincident. After leaving him, Mr. Hodgkin said, "That
man has a bruised brain." Perhaps no words could more
justly express the results of the violent strain to which
Dr. Wayland had long subjected his mental powers.
On the following day Dr. Wayland met Mr. Hodgkin
again, and they enjoyed a further delightful conversation. Not long before leaving town, Mr. Hodgkin said,
" I must see Dr. Wayland once more." He went to the
house, and found him in the study, alone and at leisure.
After conversing a little while, they "fell into silence."
Presently the spirit of prayer being given, Mr. Hodgkin
knelt, and at once Dr. Wayland knelt beside him. Mr.
Hodgkin offered a touching petition for the advancement of religion, for the welfare of the church of God,
and especially for the aged disciple at his side. Tears
were flowing from the eyes of each. Then Dr. Wayland prayed, asking peculiar blessing for Mr. Hodgkin;
and then they separated, with the most tender Christian
feeling, after Dr. Wayland had given to Mr. Hodgkin
a letter of commendation to Christians in America, of all
denominations.
From Mr. Hodgkin to Dr. Tobey -
"August, I866.
"...How peculiarly does he live in my memory and
in my heart! There was a grandeur, and yet a simplicity,
about him that were almost apostolical. Rarely have I
known a man in whom intellectual power and culture
were so harmoniously combined with love, and faith, and
every Christian grace. It was, moreover, a very unusual




SYMPATHY WITH THE YOUNG.           309
feature in one who had ruled and taught with chief
authority more than a quarter of a century, that he was
so totally devoid of all approach to dogmatism, either in
thought, expression, or manner. Instead of laying down
the law, he conferred, and reasoned, as one who sought
to learn; and he held communion with those who were
his inferiors, as showing that he and they sat at one
table, where all are brethren, and where one is our
Master even our omnipotent yet all-gracious Lord and
Redeemer."
Often he received visits from some of his young friends,
whom he had guided to the Savior. When perplexed in
questions of duty, they came and confided all to him. He
was often enabled to remove clouds, and doubts, and anxious cares. To one who was much troubled with the fear
that she had assumed too great responsibility in the advice she had given to another, he said, -
"Did you ever see a person rolling tenpins, who, after
he has rolled a ball, and while it is on its way, will sway
his body and twist himself about, as if to influence the
movements of the ball? But it all does no good. You
are doing just so. But you acted in the fear of God.
You have rolled your ball; now, dismiss it from your
mind."
Sometimes religious inquirers would visit him, either
brought by their Christian friends, or urged by their own
feelings. He was remarkable for the simple directness,
mingled with tenderness, with which he relieved, them
from all embarrassment. He would see, as by intuition,
the errand which had brought them; and,'"Well, my
child, you have come to talk with me about religionhave you not?" he would say. In removing obstacles
from their pathway, he was, as he has hitherto said,
greatly aided by the remembrance of his own religious
experience.
It was wonderful to see how the youngest and most
timid found themselves able to talk without constraint
with one who had often been regarded as the embodi



310        LIFE OF FRANCIS WAYLAND.
ment of all that was stern and awe-inspiring.  While
charged with the discipline of the college, and compelled
almost always to stand in antagonism to something or
somebody, he could not venture to exhibit the tenderness
which was in his heart. Nor was the change merely in
his aspect; but as he grew older, and drew nearer to the
world of love, he was perpetually more gentle, more considerate, more patient, more ready to bear with everything, in the hope of being useful.  Once in his later
years, while he was visiting a friend for a few days, and
had to see a-good many rather commonplace people, a
member of his family, when alone with him, said, " This
must be very tiresome to you." He replied, " I am very
willing to do it. Seeing people in this way is a means
of doing good."
The thought of awakening a sensation of fear seemed
painful to him. When one, who had known him very
well, brought with her a young friend who knew him only
by name, he walked with them a portion of the way home,
and at parting said to his new acquaintance, " Now, I am
not so very terrible -- am I?'? A lady, brought up in sentiments opposed to the evangelical belief, was invited by
a friend to attend his Bible class. She says, -
I continued to go for many weeks, and I more and
more wanted to talk with him; but I did not venture
to. At last I went to him one day after the class, and
asked him if I might call and see him. He was exceedingly kind, and urged me'to come. I went a great many
times. It was very hard for me to understand about the
doctrines of religion. I had never had any idea of such
a thing as a change of heart. I could not believe in the
atonement; and I told him so. I could not say that I
saw, until I was more than sure that I did see. He was
unwearied in his patience. I said to him once, that I at
first believed that his kindness would wear out, when he
found how slow I was in believing as he did, and that he
would show his severer side.  He laughed, and said,'Well, S —, you haven't seen it yet- have you?' "




SYMPATHY WITH THE YOUNG.           311
His parental care of the young disciples, for whom he
had been interested, never ceased. Meeting one of them
on the street, he said, " Who was that I saw you walking
with the other day? " She replied, " That was Miss."
He asked, "Is she a Christian?"  " 0, yes." " That is
right," he said: " you know, if you put one coal of fire
out on the hearth by itself, it soon goes out; but if you
put a good many together, they keep each other warm."
He was walking by the High School, when he met a
young girl, a pupil, who was on her way home. He
asked her about her studies, and presently said, " When
are you going to be a Christian?" She answered, " I
ought to be now; I hope I shall be some time." He
replied, " I am sure that you will be. I am praying for
you."  These simple, tender words could not be forgotten. His prayers were not in vain.
Persons sometimes wondered that he, with his broad
experience, lofty ideas, and severe sense of duty, should
awaken such confidence and attachment in the young,
the ignorant, the impulsive, the often erratic, and that he
should be able to make so large allowance for them, and
to bear with them so patiently. It was owing, in part, to
the unaffected benevolence of his nature, to which nothing
of human interest could be indifferent; in part to his
universal power of sympathy; and in part to the clearness
of all his conceptions and the simplicity of his teachings.
His singular power to attract the young, and to elevate
them, in some degree, to his own spiritual level, was not
the only feature in which he resembled the Man of
Nazareth. It was not by humoring them that he won
their regard.  Rather he held them most rigidly to the
one standard - the perfect law. Says one of his young
friends, -
" I would tell him  of some fondly-cherished ambition. He would listen patiently to the close, and then
say,'Well, my child, you have given yourself to the




312        LIFE OF FRANCIS WAYLAND.
service of the Lord. Would the cultivation of this talent,
the gratification of this taste, help you to serve him
better? Would it tend to his glory? If you are sincere
in your Christian profession, you must carefully consider,
and abide by the decision.' He never would consent
to a compromise.  There were only two paths —one
right, and one wrong. There must be a choice between
the two. He believed that a Christian had no right to
call anything his own. If he had truly given himself
to the Lord, he could not say,'Here, Lord, this proportion of my time, or wealth, or energies, shall be devoted to your service, and the rest shall be devoted to
my own use.' And yet, the religion that he inculcated
never seemed to me gloomy. Often he taught me selfsacrifice, which it was hard to make; but then he made
the service appear so sweet and sacred, that the burden
was taken away in the thought of the dear Savior for
whom it was performed.
"' Once when he asked me how I was employing my
time, I told him of one of my occupations, at which a
strange expression appeared in his face. I inquired,' Do
you not think it right?' I told him that it was with my
mother's approval. He said,' Then it is all right; but it
seems trifling, when life is so short, and there is so much
to be done.'"
He did not shrink from reproving; but as affection
attended the motive of the reproof, so it governed its
spirit.
The following letters illustrate the tone of his intercourse with his young friends, some of whom had been
converted under his ministry, others of whom had been
pupils in his Bible class.
" My dear --:...The best of all, however, is what
you tell me of yourself. You have done something for
Christ, and he has rewarded you with his richest blessing,
by giving you more grace. You must have acquired more
government over yourself. You have learned to swim in
the place of drifting. Go on in this strength, my dear
-*, and he will aid you abundantly....'1 Seek for consistency of character; that is, let the love
of Christ rule in your heart, and that will accomplish




CHRISTIAN COUNSELS.            3I3
what I recommend. If the love of Christ does not rule,
but only shares with other things your best affections, your
likes and dislikes, your character will not be consistent.
Never think,' How far may I go? I will obey just up to
the line,' as though you were a slave; but as a dear
daughter, act from love, and think, not, How far may I go
in the course of worldly pleasure without forfeiting my
Christian hope; but, What can I do, or from what can I
refrain, that will most please the Savior who died for me,
who loved me, and whom I love. You know from experience that this is the happy way of living, and that we
do not surrender anything for Christ without receiving
abundantly from him. The reward for sacrifices for
Christ is, you know, a hundred fold. Form your character on the highest and most noble principles, and you:
will be the loveliest.- in the world.".... Your letter deeply interested me, and made me
wish you could be here in my study for an hour or two, to
talk over the things which concern our spiritual interests.
How many hours we have spent in such happy conference, gaining strength to resist the world and to follow in
the steps of the blessed Savior! I know it is pleasant to
you, and, am sure it is to me, to remember those interviews,
and to recall the hour when, at last giving up all the world,
you surrendered your heart to the Savior, and felt in your
own soul that he had received you, that he loved you, and
had given you a new heart. And then remember the day
of your baptism-that bright and beautiful morning in
May, when you publicly took Christ for your Savior, when
you died to the world, and rose again to a new life, and on
the evening of that day, for the first time, partook of the
memorial of that body which was broken and the blood
that was shed for you. It is sweet to recall those days.
Has the world ever yielded you anything so satisfying, so
delightful in the recollection?
"' Dear —, I fear that you have changed somewhat from
the' little girl' of those days. I fear that worldly pleasure,
and amusement, and society, have taken possession of a
portion of your heart, and that it has become divided.
The struggle is now going on between Christ and the
world; and for some time past the world has gained
strength, and the love of Christ has grown weaker. Is it




314        LIFE OF FRANCIS WAYLAND.
not so, my dear child? But if it be so, you have made a
poor exchange, and you feel it to be so. You long for the
days when the candle of the Lord shone round about you,
and when by his light you walked through darkness. If
you have wandered from him, he has not cast you off; he
still loves you; he still hears your feeblest cry for his presence, and is waiting to fold you again in his arms. Look
back and see when, and where, and, how, it was that you
began to forsake his path, and resolve to return to him.
Think how he followed you when you were determined
to have nothing to do with him. He is grieved that you
should cherish anything in comparison with him; and yet
he loves you, and pleads with you to be reconciled to him.
" My dear —, if I loved you less, I should not have
written thus. But my time is short: soon I must give up
my account, and it would be very wrong if I did not seek
first of all your best good. You will know how to understand it."
" My dear --: It gives me great pleasure to learn that
you have marked out a path of duty for yourself, and are
becoming decided to walk in it, and thus to be a consistent
Christian. The Savior calls us to take up the cross, and
follow him, denying ourselves. Sometimes the cross is in
one shape, and sometimes in another. It may be in the
form of persecution. Parents may persecute, brothers and
sisters may be unkind, the world may sneer, imprisonment may threaten, nay, life may be in danger, for doing
the will of Christ. Or the cross may take another form.
The opera may open its doors, company may invite, balls
and parties may induce, dress may attract, ease may
beckon, intellectual vanity may whisper, - all tending to
withdraw us from simple obedience to the commands of
Christ. Pleasures sought for themselves appeal powerfully
to the young, and do not allow them time to reflect that
the pleasures which God has prepared are all blooming on
both sides of the path of duty. My dear -, remember
that if we deny ourselves, and take up the cross for Christ,
one form is as pleasing to him as another. It may be as
hard a thing for a young person to bear the reproach of
being too precise, as it was in old times to be whipped or
imprisoned; and the blessing of the Savior rests on one as
much as the other."




ADVICE TO THE YOUNG.             315
"My dear -:.. But what you say of yourself
deeply interests me. You look upon yourself very much
as I do. I have thought and told you that there seemed
to me undeveloped powers of doing good in you, and
that you would not be very happy until they were called
into exercise.  You are surrounded by the kindest of
parents and friends, and seeing and loving them takes
up all your time. You have not object enough to call
forth and strengthen your energies. You need some active
pursuit in which you can labor to do good. You are in
danger of getting into a miscellaneous life; this is unprofitable. You say you love teaching. That is a beautiful and useful talent. God gave it to you for something:
see that something comes out of it. Do not drizzle away
your time. You tell me that you would like to go to the
west. Do you not fix your eyes there because there is no
prospect of your being wanted here? The world is round,
and it is all west. You say that there are some ten or twelve
young persons around you who ought to be taught. Begin and teach them. If this be a seed which God plants,
he will water it; and who knows how large a tree it may
become!"
When visitors called, if the weather was suitable, he
often took them into the garden; using, like his Master
and example, nature as a means of leading the soul to
God and heaven. Many of his young friends, who were
pupils at Mr. Buel's school, will remember the afternoon
when, after he had shown them all that the garden contained, clothing its commonest features with attractiveness
by the love he bore it, there was spread before them a
table crowned with his own melons and grapes.
It was not easy to say whether he took more delight in
the labor of cultivating his garden, or in bestowing its
products upon others. When he heard that visitors had
been at the house during his absence, "Did you take
them into the garden," he would ask, "and give them
some fruit and flowers?" Once, when he asked, 1" Did
you give them some pears?" and received the reply that
there were none in the house, and that there was hardly




316        LIFE OF FRANCIS WAYLAND.
time to take the visitors into the garden, "You should
have a plate of them always at hand," he said. "We do
not realize how persons value these things, when they
cannot raise them for themselves."
By five o'clock he usually went out again for exercise,
walking or working in the garden. But walking became
wearisome to him in time.
After tea he often sat a little while in the parlor with
the family, conversing, or reading a magazine for a few
minutes, or looking over some volumes of humorous
sketches by Leech, extracted from Punch, in which he
found great amusement.  But after a few minutes, he
would seem to hear the call of duty, and would return to
his study.
He received many letters from persons quite unknown
to him, often persons in remote places, propounding questions of conscience, of church discipline, of moral science,
and of Christian doctrine.
How lovingly lie wrote to his kindred, particularly when
any anniversary awakened affectionate remembrances, or
when their circumstances, temporal or spiritual, calledfor a word of cheer or of wisdom, need not be told to
any one who has read the preceding pages.
Of his tenderness to the members of his immediate family, to his wife, to his children, we know not how to attempt any description. Perhaps in no instance was it more
marked than in his relations to his youngest son, an invalid
for many years. It might with truth be said that " whatever touched him touched the apple of the father's eye."
As this son was rarely absent from his home but few
letters were addressed to him. From those which have
been found, we make the following extracts:
"I852.
" I write to you the first letter with the pretty pen and
handle which you gave me. I am much obliged to you
for it, my dear boy, and shall think of my little son very
frequently when I am using it. I hope that you may




LETTERS TO HIS SON.             317
have a great many birthdays, and that you may grow
every year wiser and better.'"... We thought frequently of you, my dear son, yesterday, and remembered that it was your birthday. We
wished we could have been with you, and have made a
little party for you. You are now in your thirteenth year,
and getting to be a large boy. We hope that God will
restore your health, and especially that he will give you
a new heart, and make you a religious boy."
I" 858..... I am rejoiced to hear of your good health and
happiness during your visit. I hope you will return much
stronger than you were when you went away. Nothing
is growing much, and you will see but little change on
your return. The cold rain keeps everything stationary.
I hope, my dear son, you are improving in piety, as well
as in health. All these changes are trials of our religion,
which always gains strength with every effort to do right
and to keep ourselves in the love of God."
He writes to the same:
" The chapter of events in your department is as follows: -
" I. Jerry [the horse] is as well as usual.' 2. Ned [the terrier] has killed several rats; the last
time, three in one morning.
" 3. The top-knot pullet is dead.
"4. Eggs to-day, four; yesterday, six.
"5. Two mice caught in the trap this morning; one
small, the other very large.
"I do not remember anything else of consequence."
Sometimes the little family circle was enlarged by the
presence of relatives, always welcome to his home. At
Thanksgiving, I86o, his family was united. His three
sons were present, one just returned after a year's absence
from the country, and with them the wives of his two
older sons, whom he had taken to his heart, making them,
not only daughters-in-law, but daughters in love. And
in the third generation he saw his children's children, and
peace upon Israel. His intercourse with them did not,




318        LIFE OF FRANCIS WAYLAND.
indeed, afford any confirmation of the popular belief, that
grand-parents are the ruin of children. Yet with what a
wise affection he was endowed, the little grandson will
not forget, who, while attending school for a short time at
Providence, was wont to bring home his cards marked
" Good boy," or "Excellent," and to receive from a drawer
in the study-table a welcome reward if the report was
favorable, and to meet a grave, grieved look if no approving
testimonial was at hand; and who, at a later day, used to
sob himself to sleep at the thought that he should never
see his grandfather again.
On the Thanksgiving of which we speak, Dr. Wayland
was in unusual spirits. He was recovering slowly from
the attack of the spring. He had received an enforced
release from toil. The country had just declared for liberty
by the first election of Lincoln; nor did any one anticipate
the madness that would take occasion from the election to
reveal itself.
He was cheerful, even mirthful, keenly enjoying the humor of others, and contributing his share to the common
hilarity.
Persons who knew the earnestness of his mind, and the
grave character of his pursuits, often supposed him to be
wanting in a sense of humor. We learn from Rev. Dr.
Hoby, that while Mrs. Emily C. Judson was in England,
on her return from Burmah, allusion having been made
to Dr. Wayland as a suitable biographer of Dr. Judson,
she expressed her entire satisfaction in all but a single
respect. She feared that Dr. Wayland would not appreciate the lighter aspects of Dr. Judson's character - his
refined sense of the ludicrous, his keen wit. Never was
there a greater mistake. His humor was not, indeed,
trifling and flippant. It was earnest and practical, like
all his faculties. But his appreciation of wit in others
was quick, and his drollery was often irresistible. It
gleamed in his conversation, sometimes in his letters;
not often in his public discourses or printed works.




ENJOYMENT OF SOCIAL INTERCOURSE.       319
Sometimes he went, at the call of affection, to visit his
kindred in Boston, or one of his sons in New Haven or
Worcester, or his sisters in Saratoga. As a guest he was
the most easily entertained of mortals. In fact he did not
want to be entertained at all. Nothing could be too
simple for him, nothing too quiet. He made allowances
for everything; the youngest, the most inexperienced
housekeeper need not fear him. He would not permit
any of the ordinary engagements of life to be neglected
on account of his presence.
The few visits which he made he enjoyed keenly. He
was exceedingly appreciative of the kindness shown him
on such occasions, and added immeasurably to the pleasure of his hosts by his readiness to be pleased. After
visiting a friend and former pupil, he writes, -
" We both enjoyed ourselves extremely, and are quite
invigorated. My mind, old as it is, is quickened by your
conversation; and your constant kindness has brightened
the links which bind me to humanity. It will be long
before your home and its surroundings grow dim in my
recollection. It is all delightful to think of, as it was more
delightful to enjoy."
A member of a family, at whose hospitable house he
was an occasional and welcome visitor, says, -
" I often used to walk with him, and ever found him a
delightful companion. I think he never failed to talk to
me about religion, but it was always naturally. He was
very sportive, but his mirth was never such that religious
conversation was out of consonance with it."
No doubt it would have been greatly to his advantage
if he had allowed himself more frequent journeys and
visits, in which his mind might be removed for a time
fiom its accustomed employments, and become quickened
by contact with differing yet sympathetic spirits. But he
had no faculty for relaxation.




320        LIFE OF FRANCIS WAYLAND.
To Mr. Loring he writes, in I864, -
"... Through life I have had no recreation. I do not
know how to amuse myself; and it has been one of my
greatest misfortunes. I suffer from it to-day, and have all
my life. By the way, were you not astonished at Chalmers' two or three hours a day of labor, and the mighty
results he accomplished? Should we not all learn a leaf
out of his book? I am satisfied that with us we keep the
brain too long at work at a time. I think this, and too
little sleep, and no recreation, lead to softening of the
brain."
Almost the only thing he could not do was to amuse
himself. It was only when he bade his mind rest, that it
disobeyed him. Once, on his return from a journey which
he had enjoyed very much, but which had been less extended than was expected, he said that, after being away
from home and from his work a little while, he seemed to
hear a voice say, "s What doest thou here, Elijah?" and
he felt that he must hasten home, and be doing something. It was strange that he did not apply to himself
the lesson which he taught to others. In " Salvation by
Christ" (sermon upon "A day in the life of Jesus of
Nazareth ") he has said, —' The religion of Christ is merciful, and ever consistent
in its demands. It requires of us all labor and self-sacrifice; but to these it affixes a limit. It never commands
us to ruin our health and enfeeble our minds by unnatural
exhaustion. It teaches us to obey the laws of our physical constitution, and to prepare ourselves for the labors
of to-morrow by the judiciously conducted labors of today.... We sometimes meet with the industrious, selfdenying servant of Christ in feeble health and with an
exhausted nature, bemoaning his condition and condemning himself because he can accomplish no more, while so
much yet remains to be done. To such a one we may
safely present the example of the blessed Savior. When
the apostles had toiled to the utmost of their strength, -
although the harvest was great and the laborers few, - he
did not urge upon them additional labor, nor tell them




EXERCISE ENCOURAGED.             32X'that, because there was so much to be done, they must
never cease from doing. No; he tells them to turn aside
and rest for a while.... The Savior addresses the same
language to us now. When we are worn down in his
service, he would have us rest, not for the sake of selfindulgence, but that we may be the better prepared for
future effort."
He by no means ignored, nor under-estimated, the need
of relaxation for ministers, and for all persons, although
it must be confessed that he did not highly value the
amount of reinvigoration, bodily, mental, or spiritual, that
is gained at fashionable watering-places and European
capitals. He wrote to a minister who was setting out on
a pedestrian excursion to the White Hills, -
"I think highly of your'tour to the Hebrides.' It
will add greatly to the vigor of your constitution. Begin
slowly, and walk only ten or fifteen miles the first day,
gradually increasing the distance. It will do more for you
than much more extended travel in the ordinary manner.
Try and have some sort of good to do on the way. This
will add interest and profit to the excursion."
And again to the same: -
" I hope that you have returned with increased health.
I advise you to go on these expeditions as often as you can
get company. You will gain more in every way than in
a railroad car, and will confirm your health and extend
and intensify your love of. nature greatly. You will also
see much more of mankind. I would stay at private
lhouses -as often as possible."
But we have wandered from the story of a day. At
about nine he rejoined the family in the parlor. After
prayers were his own devotions, and those who occupied
the room above the study heard his voice last at night, as
it had been the first sound in the morning. Through the
greater part of his life he had worked till far into the
night; but in later years, convinced of his need of more
sleep, he always went to bed at ten. Unless his mind had
VOL. II.        21




322        LIFE OF FRANCIS WAYLAND.
become absorbed in some subject or event of unusual interest, he slept soundly, or if, for a moment, aroused, was
soon again asleep.
The Sabbath presented features less marked than would
have been the case had not the employments of each
secular day been so largely spiritual. Ile was not legal
in his spirit, and did not constrain himself, nor others, by
rigid Sabbatical rules.  His life was the expression of
duty, modified by the spirit of Christian liberty. It was
from love, it was for his pleasure, that he spent the
day in exercises of devotion.  He read nothing but the
Scriptures, and books tending directly to spirituality.
The religious newspapers and periodicals (except the
Herald and Magazine) he did not read on the Sabbath.
In his manner, in his conversation, as he came from his
study on that day, there was a calm seriousness, not a sadness, as of one who had been looking on eternal realities.
In the house of God he longed for simplicity, for sincerity, first of all; for life, fire, zeal; for the truths of the
Scriptures, urged in the spirit of the Scriptures, and enforced by the words of the Scriptures. He was habitually
charitable in his judgments, and this charity seemed to
grow more pervading as he advanced in years. But if
there was any instance in which he approached the verge
of harshness, it was in his estimate of sermons that had
in them no power to save or sanctify the soul; that were
made up of cold, formal, and fruitless exhibitions of doctrine, however orthodox, of brilliant rhetoric, metaphysics,
political economy, or kindred material. But when the
truth was presented with warmth, with earnestness, with
an evident desire for the salvation and edification of the
hearer, he was satisfied and gratified, however homely the
garb. We quote again from Mr. McKenzie's Christian
Visitor: -
" Coming down the aisle of my church one day, after
closing the services, I met him with his hand extended;




ADVICE TO A CLERGYMAN.           323
and without letting go of my hand, he drew me to his
side in a pew, and said, -'-My son' (thus he was in the
habit of addressing me),-' my son, I have been pained
and grieved with your preaching here to-day. It has
been evident to my mind that you have been pleased and
proud over your finely-wrought and finished discourse.
Those sermons were, as sermons, very creditable to your
ability.as a preacher, but very discreditable to you as an
ambassador of Christ. There was too much learning
and too little of Christ in them. Go home, my son,
-and burn them up, and on your knees weep over your
delinquency.' All this was said with a tenderness and
affection which put to silence any disposition to rebel
under the stroke which my proud ambition had received.
On another occasion he said,' My son, you preached the
gospel to-day, and may God bless you. You did me
good. I feel that I am a poor hell-deserving sinner, but
that Jesus Christ is my Savior. When a preacher makes
me feel thus, I know he is proclaiming the truth, and
that God is with him.'"




324        LIFE OF FRANCIS WAYLAND.
CHAPTER XIV.
HUMANITY. — FOREIGN MISSIONS. — HOME MISSIONS. —
SLAVERY. — INDIVIDUAL EFFORT.- TEMPERANCE.THE " SOCIAL EVIL." -EAST TENNESSEE. - THE SYRIAN CHRISTIANS. - PROVIDENCE AID SOCIETY.- BUTLER HOSPITAL FOR THE INSANE. -RHODE ISLAND
HOSPITAL. - PROVIDENCE REFORM SCHOOL. - RHODE
ISLAND STATE PRISON. -EMPLOYMENT OF MONEY. —
PRIVATE BENEFACTIONS.
THE reader of the preceding pages does not need to be
informed that, as the love of God was the controlling motive of the life we have sought to delineate, so
its great aim was to manifest the fruits of that love by
deeds of unselfish benevolence to man.
Dr. Wayland's private kindness, and his public labors;
his patient watchfulness over the young, and his toils in
the pulpit and in the pastoral office; his efforts for the
enlargement and liberalization of high education, and for
an increase in the numbers and in the efficiency of the
ministry,- were simply the expression of his desire for
the elevation and happiness of humanity.
Believing, as he did, that the gospel of Christ contains
a remedy for every human woe, it was natural that he
should desire to see mankind enlightened by its teachings
and informed by its spirit; and hence his devotion to the
cause of Christian missions. His opinions upon the true
method of conducting missions are indicated in the Memoir of Judson, in his report on " the relative proportion of time that should be devoted by missionaries to




THE MINISTRY AND FOREIGN MISSIONS.       325
teaching, translating, and other occupations, apart from
preaching the gospel," presented in 1854 to the Missionary Union, and republished by the A. B. C. F. M., and
in the following extracts from letters.
To Rev. Dr. Anderson, who was about to visit the
Eastern missions of the American Board:" I have just received your letter, and answer it immediately, for I presume your time is short, and you want
the points before you as soon as possible.
"The general movement of Christianity has been this.
It begins among the poor. Persecution keeps it there,
and makes every man a minister, or preacher, or exhorter,
or propagandist. Thus it spreads, and nothing can withstand it. Soon it silences persecution, and is then ashamed
at finding itself among the poor and middling classes. It
aspires to take its place among the rich, wise, learned,
and worldly. This leads to the casting pearls before swine;
that is, a surrender of principle to expediency, which is the
meaning of that much abused passage. Hence results
the doctrine that a man must be learned in order to be
a minister. This separating the ministry from the people
leads to the distinction of clergy from laity, and ends, in
its last result, in Puseyism and Romanism, and, in various
forms, to the sanctity of the office, and the idea of a quasi
or real priesthood. Arrived at this point, the church
stands still, becomes one with the world, and dies out in
formalism, until some new development breaks forth and
pursues the same course. In this country, Congregationalism and Presbyterianism advocated a learned ministry.
They did not increase, except by hereditary succession.
The Baptists began on the other principle, and overran
the country in spite of all opposition. The Methodists
followed, and did the same thing. They both now are
aiming at a learned ministry, and they are standing still,
except in new parts of the country, where these ideas do,not prevail.' The same is true among missionaries. In this country
and in India, the whole effort is to dress up Jesus Christ.so that we may not be ashamed of him when we meet.him in respectable society. But he will not be so introduced. He still cleaves to his old fiiends, the publicans




326        LIFE OF FRANCIS WAYLAND.
and sinners; and if we will not meet him in such company, he turns away from us. I have, of course, no objection to education in the ministry; but I object to giving
it a place not authorized by Jesus Christ, and making
it a sine qua non; thus establishing a ministerial caste.
I think that these ideas lie deeper than has been commonly believed. Look at the example of Jesus Christ. He
took the lowest place, and so long as his disciples kept
there, the cause of Christianity prospered. He put the
ploughshare in the lowest stratum, and kept the point
down. We raise the point, and it flies out of the ground;
then it moves very easily, and the horses caper off with
it; but it turns up no soil; the ground bears no fruit; and,
plough over as much as we will, it is all barren as the
plain of Sodom. But I did not mean to make an allegory;
I only suggest this for you to think of. It concerns your
mission; and were I going on such an errand, I should
like to have every suggestion, even were it but of the
smallest value."
To the same: -
" I rejoice that you are succeeding so well with your
debt. I thought that the Jubilee would lift you over.
Let us thank God and take courage.
" In reading your last Missionary Herald, I was somewhat impressed with the thought that you are relying too
much on intellectual cultivation in the preparation of your
native ministry. I fear you will fall into the New England error; Give the Holy Spirit some freedom of action,
and see if he is not able to do something by himself, if he
will."
To the same: —
" I read your Memorial Volume some time since, and
intended to read it a second time before writing to you.
This, however, may detain me for a week or two, and so
I will not wait.
"It is throughout a noble volume. Dr. Hopkins' sermon, with which it commences, is very able, and a fitting
introduction. The work accomplished, of which it gives
an account, is really wonderful, and is the mere forerunner of greater things to come. It commenced when
Napoleon was at the zenith of his power, and all the Continent of Europe was at his feet. Compare the two.




MISSIONARY OPERATIONS.           327
" It is a branch of the stone cut out of the mountain
without hands - that is, if stones have branches.
" But the idea that you have developed is worth all the
labor of fifty years, - and without that labor it could not
have been consummated, - that the business of the foreign
missionary is to sow the seed, establish a church, and then
go on to regions beyond, thus following in the steps of the
apostles. This puts a wholly new aspect on the work,
and breaks up effectually the tendency to make every
station a little Christian city, with translators, periodicals, presses, schools, and every element of European
civilization.
" It is a delightful work to set forth thus the labors of
half a century, of which you can say with.Eneas,'All
which I saw, and part of which I was,' and to show at
what cost of talent and labor such a work was accomplished. Tan/t molis erat Romanam condere urbem.
You see how you put me in mind of iEneas again. I
rejoice that you have been spared to do what no one but
you could have done. It is the most important volume
on the subject of missions that I have ever seen. God be
with and bless you."
We also insert the following from Dr. Anderson, written in 866: -
" His reliance for the conversion of the heathen world,
so far as means are concerned, was upon agencies strictly
spiritual. I think I may say that he had no confidence in
any system of missionary operations which went upon
the ground of placing much reliance upon purely secular
agencies, even though the result of relying upon spiritual
agencies was, that'not many wise men after the flesh, not
many mighty, not many noble, are called.' We ever
agreed that the solution of the great problem, how the rich,
and great, and noble, shall be reached, will be in some
way consistent with a determination not to know anything,
among the heathen, save Jesus Christ, and him crucified.
And we had a common anxiety that missionaries descended from the Puritan stock should carry this principle
out at all hazards. On the great practical points in the
working of foreign missions, I am not aware that we differed. I speak of the foreign field, for I think that I was
obliged to dissent from some of his later speculations on




328        LIFE OF FRANCIS WAYLAND.
what may be called -the home department of the foreign
missionary work. I recollect saying as much to him, but
am not able now to lay my hand upon the pamphlet containing these views."
We presume that, in the closing words of the above
paragraph, Dr. Anderson refers to the sentiments which
Dr. Wayland put forward in I859, in a little tract, entitled " Thoughts on the Missionary Organizations of the
Baptist Denomination." In this pamphlet he proposed
that the existing missionary bodies, with their large and
cumbrous machinery, should be laid aside, and that each
association of Baptist churches should undertake, for itself,
the conduct of missionary affairs, on a scale proportioned
to its resources.
While, however, Dr. Wayland had definite views of the
best means of promoting missions, and while he deemed
it right to express them, he did not adhere to them with
anything like pertinacity or pride of opinion.
To a minister he writes, -
" I have no trouble about your views of organization,
&c. I do not care a fig about the question.. Only let
missions prosper, and I care not how it is done.
" The feelings of personal regard, which you so kindly
express, I cheerfully reciprocate. I have cherished a
sincere attachment to you ever since I knew you, and
have rejoiced in your prosperity and usefulness. I have
dissented from many-of your views, and I presume you
have from mine; but this is only what is likely to happen
with men differently constituted. May God go with you,
and grant you much of his presence and blessing."
With many laborers in the missionary field Dr. Wayland maintained an interesting correspondence. We had
hoped to present some of his letters to these brethren;
but, from causes which we are unable to explain, they
have failed to reach us. The following letters contain
passages of interest bearing on his personal feelings
towards his missionary brethren.




MISSIONARY OPERATIONS.            329
To a minister:" I do not look at Mr. Vinton as you do. There were
various things in his communication which I am disposed
to wish had been modified. But, at the same time, I
must make allowance for the feelings of a man who had
been travelling for years in the pestilential jungle, laboring for souls, while we had been living at home in our
ceiled houses; who had given his life, not to us, or to the
committee, but to Christ and the perishing Karens; who
had labored like two men, while others were sitting at
ease. I would unloose the shoe-strings of such a man.
Ile will have a bright crown when his Karens meet him
before the throne.
" As to the question on which we differed in opinion:
when I am asked whether this paper is white or black, I
look at it, and must give such an answer as is consistent
with truth. If a man comes to me, and declares,' If you
say that it is white, Mr. -   will go to New York, and
therefore it will be better for the cause that you call it gray,'
I reply,'I must say what it is, and nothing else.' If I
am asked whether I want Mr. -    to go to New York, I
will answer that question by itself; but I will not answer
one question when I am asked another. Such has always
been my rule in all business transactions. I may very likely
have erred; but I have found the rule to work well, to
say just what I mean, and nothing else.
" In all these matters I look at the Karens, and the
souls of the perishing, and the brethren who are laboring
for them. We at home are doing a small work in comparison with them — some of them, at least. I think that
the missions are in a bad condition.... If you do not
think so, you ought to say so; but if this is my opinion,
I am not called upon to withhold it because I cannot see
things as others do. In these matters we must all exercise
the right of private judgment, and act according to our
individual light.
" May God overrule all to his glory and the good of souls.
"We expect too much of missionaries. We do not
allow them enough relaxation in the way of revisiting
their homes. We ought to bring them back statedly once
in ten years, if they need it. We lose continually our
best men in the very meridian of their usefulness. We




330        LIFE OF FRANCIS WAYLAND.
judge otherwise of pastors at home. We send them
abroad in pursuit of health; and we destroy our foreign
pastors in the hour of our greatest need. We must make
some change in this matter."
We have seen that Dr. Wayland was eminently an
American. He loved his country. Its privileges awoke
his gratitude, its real glories kindled his patriotic pride,
and its many defections from perfect rectitude saddened
him. When he was in a foreign land, the happiest hours
he spent were those passed in thinking of his home and
preparing for his return. To a relative who was travelling on the Continent he wrote," As to this country, with all its faults, I would hardly
talk with a man who should compare it with France.
Our curse is, that we do not know our own blessings. O
fortunatos nimium sua si bona norint! was the reflection ever in my mind when I looked upon Europe and
thought of my own country."
He was very jealous for the honor of his native land,
and did not concede to any foreign nation the right of
moral censorship over America.
To Rev. Dr. Hoby, 852: —
" The country is prospering, and we manage our affairs
not very well, but at least as well as you. You are greatly
excited about the Cardinal and Puseyism, which we do not
intermeddle with. Slavery is bad, and we labor with it
as well as we can; but it cannot be cured yet. We thank
you for your labors in our behalf, but would excuse you
if you could find anything as valuable to do at home, or
in Poland, or Italy, or Hungary."
From his profound patriotism, and his religious ardor
for the diffusion among all men of the gospel of Christ,
sprang his zeal for home missions - a zeal that grew
more animated as he advanced in life. With his later
years, while he never for a moment dreamed that too
much had been done for the conversion of the remote
heathen, he deeply felt that the wants of our own land




PRACTICAL PHILANTHROPY.            331
had been overlooked. In 1854 he remarked, in a sermon, that very many professing Christians were, apparently, more deeply interested for the heathen of distant
continents, than for the ignorant, destitute, and perishing
of the next street.
He did not scatter his sympathies over far-off territories, forgetting his own neighborhood. He was deeply
interested in the work undertaken by state conventions,
of caring for weak churches, and for localities destitute
of gospel privileges.
" He used to say," remarks Dr. Caswell,' Look over
Rhode Island, and see these feeble churches. We have
lived here thirty years, and they are feeble still. Something must be done to raise them up."'
Longing to see all the inhabitants of his own country
practising the precepts of Christ's gospel, and attaining
to the highest happiness and elevation of which they are
capable, there could be no doubt as to his estimate of
American slavery.
In 1854, in his speech on the Nebraska Bill, he
said, -
" Taking Christ for my example, and striving to imbibe
his spirit, can I do otherwise than take to my bosom all the
oppressed and down-trodden children of humanity. Jesus
Christ, my Master, is not ashamed to call them brethren;
and can I have any partnership in an attempt to trample
them under foot?  The Union itself becomes to me a
thing accursed, if I must first steep it in the tears and blood
of those for whom Christ died."
In I857, in his letter to the investigating committee of
the American Tract Society, he urged the duty of the
society to bear its testimony, through its publications, in
regard to the sinfulness of enslaving, buying and selling
human beings, and the numberless sins of which slavery
is the parent.
In a previous chapter we have exhibited the profound
and deepening abhorrence of slavery which possessed
him as he was re-writing his Moral Science.




332        LIFE OF FRANCIS WAYLAND.
To a minister, who wrote informing him that, in the
state where he resided, every citizen was compelled, on
becoming a voter, to take an oath to support the constitution and laws of the United States, and inquiring
whether he could properly take that oath while determined not to obey the Fugitive Slave Law, he wrote," In all such cases of conscience as that to which you
refer, I think the proper direction is that of the apostle,'Whatsoever is not of faith is sin.' That is, what we
cannot do with a clear conscience, do not at all, for we
greatly injure our conscience whenever we in any manner put a blind before its eyes. I did not know that
voters were obliged to take any oath. I never was thus
called upon. If you cannot do it with a clear conscience,
you must abstain. You can express your views on the
subject; you can say which party is, in your opinion, right,
and which wrong, and give your reason for not voting.
Consistently adhere to right, calmly and lovingly, and all
men will esteem you more in the'long run.'
" I have always declared that I would never aid to
arrest a fugitive, or do a thing to return him to slavery.
I would make no opposition to the government, but
would patiently endure the penalty. This I have a right
to do, on the principle that I must obey God rather than
man. Whether this applies to the oath to obey the constitution and laws, I do not see clearly, and would advise
you to consult the best judicial authority as to the meaning
of the oath. Is it intended to express agreement to every
particular, or, as the old Puritans had it, to the general
scope and tenor? It is easy to show your love for the
constitution and laws in other ways besides voting."
One of his sons having sheltered and aided a fugitive
slave, and having given him a letter to Dr. Wayland, the
latter wrote, 
" I gave him money, clothes, mittens, and shoes. It is
a clear case of humanity, and I was happy to give him
shelter....  I am glad you sent the poor fellow."
When slavery had gained supremacy over all departments of the government, and was aiming at conquests




INDIVIDUAL EFFORT IN BENEVOLENCE.       333
yet greater, he not unfrequently expressed his conviction
that a crime of dimensions so vast, and of character so
atrocious, God would take into his own hands, and would
punish with an overthrow so marked, that none could fail
to recognize the divine hand, although the particular
agencies through which this result would be reached, he
could not predict.
On his entrance upon active life, Dr. Wayland entertained a high estimate of the good to be achieved by organizations. But the experience of many years gradually
impressed him with the belief that too much confidence is
liable to be placed in combined action, to the neglect of
personal, individual exertion. In speaking of the efforts
for the removal of slavery, he often cited the example of
that eminent and pious Friend,John Woolman, who went
individually to slaveholders, setting before them the commands of God, and inducing many of them to emancipate
their slaves. He was of opinion that a similar course of
fidelity and religious labor, if pursued by Christian persons, would have produced the most benign results, at the
smallest possible expense of human suffering.
The same remedy suggested itself to him for the evil of
intemperance. If Christian men would go personally to
the drunkard and to the rum-seller, and would converse
with them, appealing to their consciences, and pleading
with them to abandon their ruinous courses, accompanying
every eflort with prayer for the aid of the Holy Ghost,
he believed that it could not fail to receive the divine
blessing.  He had often heard persons in Providence
speak of one -—, a dram-seller, whose shop was notorious for the number of young men who had there been
led to ruin. Dr. Wayland determined to converse with
him; but his efforts were for a long time in vain. The
man seemed to have an intuitive knowledge of Dr. Wayland's design, and carefully avoided him. But at last they
met. Dr. Wayland conversed with him fully, kindly,




334        LIFE OF FRANCIS WAYLAND.
plainly; plying every motive by which a moral being
could be influenced. Mr. --    replied, that it was all
true; that he knew how he was despised and hated by
the good, and that he could but despise himself. Often,
he said, he was on the point of giving up a traffic so
fraught with misery.  He subsequently became much
changed in character, abandoned the liquor trade, and
when he died, his friends had hopes of his salvation.
In I860 Dr. Wayland writes to a minister, -
" I am much perplexed about the Maine Law question,
and do not see my way clear. All our efforts thus far
seem failures, and I fear we are on the wrong track.
What is the use of trying to punish Irishmen for selling
liquor, when mayors, judges, and the highest men in social
standing make people drunk at parties? No law can be
effective which does not strike all alike. The'rummies'
(I mean the poor ones) have the best of the argument. I
do not know what to do. Church members are as much
in the wrong as others. In such a casey what can law
effect? Hence I doubt. If you, however, see your way
clear, act according to your conscience, but weigh the
matter well."
The " vice of great cities," and the means of staying
its frightful devastations, greatly enlisted the attention of
Dr. Wayland. For years he rendered all the moral encouragemaent, and all the pecuniary aid in his power, to a
woman who had taken on herself the work of rescuing
the fallen, and seemed singularly fitted by boldness and
address for this service. But he had reason, subsequently,
to believe that he had been deceived in her character.
We do not know that he saw any light as to the means of
removing this hideous stain upon our civilization.
His hand was ever ready for the relief of distress. In
I864, when a movement was made to send supplies to the
destitute in East Tennessee, he was conversing with two
gentlemen, one of whom expressed some doubt as to the
character and worthiness of the recipients. (' But," said




AID TO SYRIAN SUFFERERS.           335
the other, " they are starving" Dr. Wayland said, very
emphatically, " That is enough. There is no need of saying any more."
He could not with indifference hear of suffering in
regions however remote. In I86o, when news reached
this country of the massacre of the Syrian Christians (so
called) by the Druses, and of their distress, he wrote at
once to R. Anderson, D. D.,-' I read your circular in part before our monthly concert. I also read a letter on the same subject from Mr.
Johnson, our consul at Beyroot, which I received the day
before. We appointed two gentlemen to take charge of
the subject, and cooperate with other churches and associations who might become interested in the matter. Would
it not be well for you in Boston to have a central committee, that we might act through you, and try and send a
ship-load of provisions as soon as possible to those starving sinners? I say sinners, for there is apparently little to
choose between them, only one sect has fallen among
thieves, and is stripped, and wounded, and left half dead.
If you have anything to suggest, please do so. It is a
matter in which we must act in concert, and secure provisions. Money at a place where food is at famine prices,
would be of small value."
A few days later he writes, -
I wish you would use the enclosed $ —     in such
manner as will do the most good to the Syrian sufferers.
I cannot wait for our' committee."
He was increasingly impressed with the belief, which
we suppose is now universal among all intelligent philanthropists, that to help the poor to help themselves, is to
give them the truest relief. During the prevalence of the
panic of I857, when labor was paralyzed, and starvation
was imminent, he originated the conception of the Providence Aid Society, whose main design was to supply work
to the destitute by opening an office, where all needing
employment and those able to furnish employment could
be brought together. With this design was united the




336        LIFE OF FRANCIS WAYLAND.
plan of districting of the city, and the efficient action of
district committees, who should personally investigate and
judiciously relieve all cases of want coming under their
notice. Of this organization he was president from its
origin to his death, and was rarely absent from the monthly meetings of the board.
His name and his labors were prominent alike in the
foundation of the Butler Hospital for the Insane, and in
every movement for its increased efficiency. He was for
a long time a member of the board, and even during the
years when he was most engrossed with labor, he never
failed in the discharge of the duties imposed by this trust.
To quote from the annual report for 1865, 
" For many years he labored as a trustee of this hospital with a zeal and fidelity exceeded by no one, giving us
the benefit of his clear, practical views and matured judgment. It is not for us to dwell upon his world-wide fame
as a teacher and an author, a philanthropist and a Christian; but as connected with this and other institutions and
societies, whose object is the relief of human suffering, we
may testify to his remarkable individual exertions to promote the end sought to be attained. To do his duty was
his only concern; self-sacrifice was of no account with
him. The cause which he knew not he searched out, and
the blessing of those that were ready to perish rested upon
him."
Perhaps the noblest charity of the state, alike in the
beneficence of its purposes and in the magnitude of its
endowments, is the Rhode Island Hospital. In the inauguration of this enterprise, Dr. Wayland was able to render a service of extreme delicacy and of great moment.
In June, I863, when the people of Providence were intensely interested in everything which related to the proposed scheme, at a public meeting, designed to stimulate
into increased activity the generous purpose of the community, a gentleman of high standing presented an offer,
from a number of persons (not named), to give one hundred thousand dollars, upon various conditions, one of
which was, that the interest of twenty-five thousand dollars




PROVIDENCE REFORM SCHOOL.           337
should be devoted to the support of the chaplain of the
institution, who should be, through all time, a clergyman
of the Protestant Episcopal church. In case this condition was declined, the sum of seventy-five thousand dollars was offered.
The subject was referred to a committee, of which Dr.
Wayland was the chairman; and to him was assigned the
delicate and responsible task of drawing up the report.
He accepted the appointment with sincere regret, both
because he was reluctant to tax his brain with new duties,
and also because he feared that his convictions would
compel him to propose a course that would inflict pain on
those who had been his warmest friends. He presented
a report, which, while accepting the other features of the
offer, recommended that the condition in question be declined, in accordance with the predominant sentiment of
the community. But the recommendation was made in
such terms, and the report was instinct with such a spirit,
as to avoid the difficulties which had been feared, and to
unite all humane and public-spirited citizens in the proposed charity. The report was adopted, the people of
Rhode Island were enthusiastic in their support of this
truly noble and Christian enterprise, and the gentleman
by whom, as was supposed, the previous offer was made,
has ever been its most munificent benefactor.
Upon the establishment of the Providence Reform
School, Dr. Wayland (though never a member of the
Board of Trustees) visited it every week; constantly advised with the efficient superintendent, Mr. Tallcott; for
a long time knew personally each of the boys, and understood his disposition, his temptations, his history. He
was always ready to address the lads. Mr. Howland,
who, for ten years, had charge of providing the speakers
at the Sabbath services, says, -
" I once engaged two young gentlemen to speak, and
also Dr. Wayland. The day proved frightful. There was
a foot of snow on the ground, and it had been, and was
VOL. II.        22




338        LIFE OF FRANCIS WAYLAND.
still, raining. The snow was all slosh. The two young
gentlemen did not appear; but, punctual to the hour, there
was Dr. Wayland."
He said to Mr. Tallcott," Remember, the boys must always have their Thanksgiving service, as well as their dinner. I would rather go
without my dinner than that they should not have some
one to speak to them."
He rarely failed to address them six or eight times in
the year; and (what may create a little surprise) there
was no speaker, out of five or six hundred, whom the boys
were more glad to hear. He did not often tell them stories; he spoke quite slowly; at times it was not easy to
hear him; yet somehow he reached their hearts. When
the question was asked them, " Whom do you want to
have speak to you?" the two names most often uttered
in reply were, Gilbert Congdon * and Dr. Wayland.
His words became proverbs. Years after, the boys who
had left the school would write back to the superintendent, "As Dr. Wayland said to us once;" and would
quote some remark that had become " like a nail fastened
in a sure place."
Upon the day of Public Fast, observed after the murder of Abraham Lincoln, he spoke to the boys from the
words, " As for our Rock, his way is perfect." " And
when is anything perfect?" he asked. " Why, it is
perfect when it cannot be made better. If you have
done a thing perfectly you cannot improve it." Then he
showed how God's way, throughout the war, had been
perfect; how all our defeats had been for our good. Then
he told them of Abraham Lincoln, of his boyhood and his
early hardships. He showed him toiling in the flat-boat,
and mauling rails. As he spoke, the boys leaned forward
to listen. Then he carried Mr. Lincoln through all his
life, and drew the lesson that even in this event God's
* A highly esteemed minister of the Society of Friends.




REFORM SCHOOL.                339
way is perfect, and that all would be for our good. He
was full of the subject, and spoke for an hour and a half;
but there was not one weary hearer.
A year and a half later, a gentleman, visiting the Reform School, said to one of the lads, " Do you remember
Dr. Wayland?"   " 0, yes." " What do you remember
that he ever said?"  " Well, he said that if anything is
perfect, you can't make it any better."
Not more than a week before Dr. Wayland's last sickness, he called at the school just at dusk, and said to Mr.
Tallcott, " Is not this your evening for meeting?" Mr.
Tallcott replied, " No, this is not the regular evening; but
we will have the boys together in five minutes, if you will
say a word to them." So they were assembled; and he
spoke to them, in the September twilight, for the last time.
The reformation of convicts was an object that lay very
near Dr. Wayland's heart. He was for many years president of the Prison Discipline Society. Later in life, having, as we have seen, become impressed with the need of
individual effort for the successful achievement of the
various objects of Christian reform, he began to labor as
a Sabbath school teacher in the Rhode Island State Prison,
But he soon was satisfied that the external condition of
the inmates was such as to preclude any bright prospects
of their moral amendment. In June, I85I, Governor Allen offered him an appointment upon the board of inspectors, to whom the care and government of the state prison
and of the Providence county jail are committed. Dr.
Wayland inquired if any salary attached to the office;
and on hearing that the labor was entirely gratuitous, he
at once accepted the appointment. The new board elected
him chairman, and devolved on him, for many years, the
preparation of the annual report.
Both the prison and the jail had been, from the commencement, a source of annual loss to the state. In 1846,
the expense exceeded the revenue seven thousand five




340        LIFE OF FRANCIS WAYLAND.
hundred and sixty-three dollars; in I845, five thousand
foul hundred and sixty-two dollars. This outlay would
not be worthy of mention had it been the price paid for
the proper results, physical and moral, of imprisonment.
But the prison was, probably, in all essential particulars, the worst of any in New England, perhaps in any
of'the northern states. The state prisoners were confined in cells erected in 1837. These cells are "constructed of solid blocks of split granite, with the external faces exposed to the cold blasts of winter, and the
internal faces devoid of furring and covering. During the
cold weather, the crystals of frost remain upon the interior
surfaces of the cell walls, sparkling in the light, and chilling the shivering prisoners. These stone dungeons are
imperfectly ventilated as well as lighted." *  The air was
close and almost insufferable. It was not without difficulty, at times, that visitors, unwonted to the atmosphere,'could avoid violent nausea upon entering the prison.
The result was a great prevalence of rheumatism, pulmonary diseases, and diarrhoea, as well as the peculiar
malignity of contagious and epidemic complaints. Nor
was any hospital provided for the sick.
The moral effects were even more discouraging. The
number of cells being less than the number of inmates,
two or more were confined together, and each corrupted
his comrade. No chapel was in existence, and the efforts
of the chaplain and of other benevolent persons were conducted under every disadvantage. There was no library,
or other means of useful relaxation. The female convicts,
from ten to twenty in number, were crowded into two or
three cells, the young and erring catching contagion from
the utterly depraved. And while such was the condition
of the prison, that of the jail was vastly worse.
The institutions did not answer a single purpose -for
which they were designed. They did not reform, they
* From a report of the board.




RHODE ISLAND STATE PRISON.          34I
did not awe; indeed, they did not even restrain and confine the convicts, as appears from the fact that in September, 1847, twelve made their escape in a single day.
The legislature, in the same month in which Dr. Wayland and his associates entered on their duties, made an
appropriation to erect a new wing for the state prisoners.
This building, under the direction of the board, was constructed upon the most approved plans, and in accordance with all the teachings of modern intelligence and
humanity. The cells are well warmed and lighted, affording ample security, yet inflicting no needless suffering. And, while the unwholesome and every way hideous cells of the old wing cost eighteen hundred and fifty
dollars each, the new cost but two hundred dollars each.
The report for I853 states that the female convicts
were all employed in useful labor, under the care of a
suitable matron,
In the report for I853 it is stated that a library of four
hundred volumes had been provided, to which all the
prisoners had access, with excellent results upon their
character.
In I854 the board were able to report that, for the
first time since its establishment, the income of the
prison had exceed its outlay by one hundred and twentyfive dollars, and that this revenue was not secured at the
expense of humanity and moral reform, for the physical,
mental, and moral condition of the inmates was higher
than ever before.
"The health of the prisoners has been remarkably
good since they were removed into the new wing. They
spend most of their leisure in reading; their moral character is manifestly elevated, and a large portion of them
leave the prison better prepared to become useful members of society than when they entered it."
But the condition of the jail still remained little ameliorated.  The inmates had been removed into the old
cells before described. Three or four were confined in a




342        LIFE OF FRANCIS WAYLAND.
single apartment. No adequate provision was made for
the constant employment of the prisoners. " A prison of
this character thus becomes a very expensive nursery of
vice."
While such was the condition of the male prisoner, that
of the female inmates of the jail was incomparably worse.
In each of three small cells, ten feet by twelve, six or
eight females were confined night and day.
" The atmosphere, in spite of every effort, becomes intolerably offensive. The physician expresses his apprehension that it will generate jail fever. Is the General
Assembly of Rhode Island willing any longer to perpetuate a system so utterly useless, expensive, and inhuman?
The convicts, although they have done wrong, are men
and women, entitled to the privileges of humanity. They
have a right to a comfortable abode, pure air, and the
opportunity of moral improvement. When the law sentences them to imprisonment, it does not sentence them
to breathe an atmosphere which exposes them to pestilence and death. When the law sends them to a house
of' correction,' as it is termed, it surely does not mean to
place them in circumstances where reformation is impossible, and where the only result of our treatment must be
to render them more depraved and hopelessly vicious."
Moved by these appeals, and not uninfluenced, we may
believe, by the evident self-forgetfulness and public spirit
of him, who, with his associates, was devoting time,
labor, and wisdom to the interests of humanity, the General Assembly made an appropriation; and in r855 the
report states that a wing, calculated to afford accommodation for thirty male and thirty female prisoners, was approaching completion. They also report that the income
of the prison exceeded its expenses -fourteen hundred
and thirty dollars. Although this revenue was more than
swallowed up by the expenses of the jail, yet a proof
was afforded that, under favorable circumstances, no reason existed why such an institution should not be selfsupporting.




RHODE ISLAND STATE PRISON.          343
The reports, not confined to a bare exhibition of the
internal state of the prison, offer, from time to time, important suggestions, bearing on the jurisprudence and
legislation of the state. At one time the evil effect, as
well as the expensiveness to the state, of very short sentences, is indicated. At another it is estimated that the
amount annually paid by the county of Providence alone,
for imprisonment for intoxication, if divided among the
several towns of the state, would purchase for each a
library worth two hundred dollars. At another time it
is stated that the people of Rhode Island are taxed, in
connection with the jail, five thousand seven hundred and
fifty-one dollars a year to support the rum-shops of the
city of Providence. In 1853 the report suggests that," The interests of the prison have been injuriously affected by the too frequent exercise of the pardoning power,
where no new facts in the case are elicited. If the laws
are unjust, they ought to be amended. If they are just,
they should be administered without respect to persons.
It, however, frequently happens, that convicts who have
respectable friends, or who have reserved from the avails
of successful villany a sufficient amount to employ earnest
counsel, are pardoned; while the friendless, and those who
have surrendered all, serve out the full time of their sentence. This creates in the minds of the prisoners a feeling
of injustice, and deprives the law of its moral effect on the
criminal. It seems unreasonable for the state to employ
its highest talent and integrity in the detection and trial
of crime, and then to set aside the whole proceeding on
the pleading of counsel."
In I856 the inspectors report that the prison had earned
over its expenses, two thousand and thirty-one dollars,
although this balance was again swallowed up by the expenses of the jail. They also report, -
" Probably no workshop in the city, employing the
same number of men, has suffered so little from illness as
the state prison. The moral character of prisoners is, so
far as we can discover, improving.... Some of those




344        LIFE OF FRANCIS WAYLAND.
whose term has expired are now at work in the city, and
have secured the confidence and respect of their employers.... The library is diligently and extensively read. The
fees for the admission of visitors enable us to make large
additions to it annually... The prison has, during the
past year, been lighted with gas, in order to afford the
inmates better facilities for mental improvement. The inspectors are happy to report that the state prison has now
become what the General Assembly has always intended
to make it - a valuable means of reformation. Men who
have been seduced into habits of vice have here the opportunity of acquiring the means of self-support, a taste
for intellectual improvement, and a knowledge of their
duty from the Word of God."
The report urges the total removal of the old prison,
and the erection in its place of a wing, onthe plan of those
already constructed.
The chaplain* reports, in 1856, that the completion of
the new chapel afforded greatly increased means for the
religious instruction of the prisoners, and that " in no
year has the improvement in the physical, mental, and
moral condition of the inmates been more decided and
cheering." The completion of the new wing also afforded
room for the establishment of a hospital.
The report for I857 states that the prison had earned
twelve hundred and fifty-six dollars over its expenses, and
that the annual deficit in the jail accounts had been lessened. With this report was transmitted a catalogue
of eight hundred and fourteen volumes, composing the
library.
In I859 the inspectors report that the earnings of the
prison over its expenses had more than balanced the expenses of the jail, and had left six hundred and thirty-five
dollars returned to the state treasury from the two establishments. "The state prison and jail have, therefore, for
* Rev. William Douglass, to whom we are greatly indebted for
much valuable information with reference to Dr. Wayland's labors
in behalf of the prison.




RHODE ISLAND STATE PRISON.           345
the first time, paid their own expenses and exhibited Aa
balance in favor of the state. For this result the Board of
Inspectors have earnestly labored, and they congratulate
the Assembly on its final accomplishment." The volumes
in-the library amounted, at.this time, to nearly a thousand.
The report just alluded to "is -the last, we believe, prepared by Dr. Wayland, although he remained for several
subsequent years a member of the board.
The report for i86o 0exhibits,a revenue from the prison
of twenty-eight hundred and seventeen dollars, -and (after
deducting a loss of two hundred and thirty-four dollars for
the jail) a profit:to the state of twenty-five hundred and
eighty4three dollars. The improvement.in the character
of the prisoners still continued.:For -I862:the board, for the first time, reported that the
prison and the jail had each earned more than its expenses.
The same fact is stated in the reports for the two following
years.
It is not, probably,:too much to assert, that the prison
became as well -managed, as healthful, as favorable to
moral reform, as any similar institution in America. It is
proper to add, that'in efforts for,these results the whole
board faithfully; cooperated. Rewarded only by a sense
of good done to mankind,: they did not withhold any sacrifice of time or labor. Their attendance at the meetings'was regular, and their regard for the interests of the insti-.tution was, in many cases, more exact than they would.have paid to their own.
But we apprehend that we do not err in saying, that of.all these movements Dr. Wayland was the informing and,animating spirit. His name:and his character assured the
public, and especially the legislature, that no private interest was to be advanced; and his unwearied activity
inspired all his associates. In his.labors he fixed his attention upon three objects. He desired to promote, within
proper bounds, the comfort of the prisoners. He care



346        LIFE OF FRANCIS WAYLAND.
fully watched the character of their accommodations and
of their provisions. When complaint was made of the
beef served out to them, he examined it, ate of it, was satisfied that it was not suitable, and caused it to be changed.
He sought to economize the resources of the state, -with
what success has already been shown. And he desired
to attain, as the great end, the diminution of crime. In
reaching this result, he was of opinion that the chief
agency is the production of a change in the moral character of the criminal. We are thus led to remark another
aspect of his labors.
His relation to the prisoners was not merely official.
He stood to them not alone as inspector to convicts, but
as man to his brother man; or, rather, shall we not say,
as the disciple of Christ to sinning, suffering, immortal
beings. His labors for the spiritual good of the prisoners
were unceasing. He conversed with them personally in
their cells; he frequently preached to them on the Sabbath; and always he was present at the more familiar
exercise of the Sabbath school, of which he was superintendent, in addition to teaching a class. "It was truly
wonderful," one gentleman says, who was associated with
him as a teacher,* " to see him standing among them, and
to see them talking as freely, as familiarly, as if he were
their friend from childhood." The marvellous power of
illustration, the faculty for simplifying difficult truths, the
knowledge of the Word of God, that had held scholars in
rapt attention, were now put into requisition to draw to
Christ these outcasts from society. " I have never," said
a convict, " believed that there was anything in religion;
but when I see Dr. Wayland come here to talk to us, I
know that religion must be real." Nor was it, on his part,
a matter of duty and of constraint. He loved to be there.
During a year or more previous to his pastoral labors in
the First Church, he not only attended the Sunday school,
* Professor Chace.




RELIGIOUS LABORS IN THE PRISON.        347
but remained during the morning service, and listened,
with interest and edification, to the practical, evangelical
sermons of his former pupil, Mr. Douglass, the chaplain.
Often he said to Mr. Douglass, " I never enjoyed religious
worship more than in this place and with this congregation;" and once he remarked, " If the Savior were to visit
the city of Providence, I do not know any place where he
would be more likely to be found than here." At another
time, in speaking of his Bible class, he said, " I love to
present the gospel to these poor fellows in all its precious
promises. How adapted it is to meet the wants of just
such men!"
These labors were not ineffectual. On more than one
occasion there were indications of religious interest.
During the fall of 1856, several of the inmates seemed
deeply impressed, and many appeared changed in heart.
He writes to his son,"November 17, I856.
" I spent the morning and afternoon of yesterday at the
prison. Instead of the Bible class before preaching,.we
had a conference meeting, and invited the prisoners to
speak.  Five arose and gave quite interesting accounts
of their religious hope, and several more would have
spoken if there had been time. I asked one to pray, and
he prayed with much fervor, appropriateness, and simplicity. I think that as many as seven or eight give us
reason to hope for them, and others are deeply anxious.
Some of them speak of a joy in religion that is wholly
inexpressible. Their manifestations of gratitude to those
who have labored to be useful to them are very touching.
I went over in the afternoon and had an individual conversation with most of them. It was a very edifying
occasion. I do not know how it is, but some how or
other, all my instincts lead me to labor among the poor
and forsaken. I enjoy worship vastly more among these
poor prisoners than among the rich, and well dressed, and
intelligent. That prison chapel is much more pleasing to
me than the -      high steeple, or any of our quartette
choir congregations. It seems to me vastly more like the
true worship of the Master."




348        LIFE OF FRANCIS WAYLAND.
It was probably at the meeting referred to in the above
letter, that a lad arose,- Pat Cassidy by name,  who had
been a pickpocket in New York, had come to Rhode
Island to rob, and had been arrested and found guilty of
a larceny in Woonsocket. After speaking of his past life,
he said,
" A week or two ago, I was sick, and afraid I should
die. Mr. Douglass came, and asked me if I was prepared to die. I asked him how that was going to be.
He taught me this prayer:' God,'be merciful to me-a sinner.' He made me say it over and over, till I had it by
heart. Well, as I said that prayer, I thought of that' me
a sinner.' I felt worse and worse. I walked up and down
my cell, feeling as if the floor would split and let me into
hell entirely. And I tell yez there is a hell. And so I
walked with the sweat dripping off of me, till, at last, I
remembered the words I heard'Dr. Wayland'say here:'The blood of Christ Jesus, his Son, cleanseth us from all
sin;' and as soon as I thought of that, says I [clapping
his hands],'Pat, my son, that is for you.' And then in a
minute don't you think but I was ready to fly? 
Pat continued to give every proof of being a Christian.
After serving out hlis time, he went to Fall River, and
joined the Second Baptist Church. He was afterwards
employed on board a vessel sailing to New Orleans. In
that city he caught the yellow fever and died; and in the
opinion of a pious man, the master of the vessel, who
was with him, he died in hope.
During the same period of religious interest, W. H.,
who had been sentenced for life for murder committed in
a state of intoxication, gave evidence of being converted.
Some years later (having been in prison fifteen years),
he was pardoned, and has ever since maintained an irreproachable character. We mention these as examples.
Some persons, of course, there were, in whom Dr. Wayland and others found themselves deceived. It is impossible to say whether they were self-deluded; whether they




RESULTS OF LABORS IN THE PRISON.        349
really meant well, but were afterwards led astray; or
whether they were intentional deceivers.
Dr. Wayland's solicitude did not cease when those
who had been inmates of the prison were no longer under
his official care. On their departure, he counselled them,
tried'to secure employment for'them, and, in one instance,
when a released prisoner thought'that, with a little capital, he could perfect an invention which he had devised,
Dr. Wayland loaned him fifty dollars, which, we believe,
still remains as a permanent investment.
And they felt a pride in their relation to him, in being
Dr.'Wayland's pupils,'that went far to restore the selfrespect which imprisonment is so apt to obliterate, and
without which reform  or high character is impossible.
A  gentleman, who was a fellow-teacher, relates, that
once, in the south part of Rhode Island, he saw a number
of men at work in an oat-field, one of whom said to
him, " How do you do, professor? How is the doctor?"
The gentleman seeming not at once'to recognize him, he
said, " I used to see you at the institution, and I used to
be in the doctor's class." Another gentleman relates a
similar incident as happening to him in the interior of
Massachusetts. Their pride and their fondness for "the
doctor" seemed to overmaster the reluctance witl which
they would naturally recall the circumstances under which
they knew him.
The view which we have given would be defective and
erroneous, if we did not add that in his sympathies and benevolent efforts there was nothing of weakness dr maudlin
tenderness; there was no " coddling " of the prisoners, nor
-during the latter part of his experience — any want of
understanding of their character. He knew themn to be
depraved, designing.  He was convinced, as he once
said, that the word of a convict is utterly worthless when
he sees the least possibility of securing a release by any
representations which he can make.  He realized fully




350        LIFE OF FRANCIS WAYLAND.
how unspeakably difficult is the work of reforming criminals.
Yet, though often painfully disappointed by the inherent
wickedness of those whom he had believed to be reformed,
he was never disheartened. If not as hopeful, he was still
as unwearied, as ever. Partial or complete failure did not
paralyze his efforts, for he knew that a deed done for God,
and from love to Christ, must bear some fruit. " I do not
know what will be the result," he once said, when cor
mencing a very arduous undertaking; "but I know that
if I do my duty, God will be glorified." Ingratitude did
not chill his humanity, for it was not inspired by any desire for gratitude. Kindled by no human motive, it could
by no human power be quenched. It was the love of
Christ that constrained him. The same unwearied tenderness that had been shown towards him, a sinner, by one
who loved him and gave himself for him, he gladly exercised towards his fellow-sinners. Whatever the result
of these efforts on earth, he knew that nothing could rob
him of the heavenly reward promised in those unspeakably
divine words, "I was in prison and ye visited me,"
words which were often music in his thoughts, as he went,
laden with years and with growing infirmity, from his
home to the prison; as he entered the iron door; as he sat
down beside murderers, and forgers, and burglars, and told
" the poor fellows " of the blood that cleanseth from all sin.
He felt a peculiar pleasure in applying the gospel to
the hearts of these men, because he was sure that this was
just what they needed; that this could save them, and
this alone; and also because he felt that the gospel gains
new trophies and testimonies of its power by the renovation of such hearts.
We have thus far referred mainly to the amount of time
and labor bestowed by Dr. Wayland upon the numerous
benevolent enterprises in behalf of which his feelings were
enlisted. But he was quite as prompt to expend money




CONSCIENTIOUS ECONOMY.            35I
in aid of every deserving charity as to offer advice, or to
express sympathy. He never urged upon others a liberality which he did not enforce by his own example.
Indeed, it would be impossible to give a just idea of
his character, without alluding to his pecuniary contributions in answer to the private or public calls of humanity. He regarded almsgiving as a duty, placed by
the divine Teacher on a level with the practice of prayer
and a holy life. And how he should secure the means of
discharging this duty, and of cultivating the graces which
flow from it, often occupied his thoughts.  Inheriting
nothing from his parents save their prayers, he could
gain the means of benevolence only by the exercise of
industry and economy.
He desired, in the first place, to keep out of debt. His
experience at Andover, his weeks of dependence, burned
into him a hatred and horror of indebtedness that ever
remained. He often quoted, as expressive of his view of
the use of money, the lines of Burns:"Not for to hide it in a hedge,
Not for a train attendant,
But for the glorious privilege
Of being independent."
"One of the first elements of freedom," he once said,
"is to be out of debt."  And in writing to a former
pupil, just entering in life, "I am glad you see the daystar of competence. It tells of yet better things, if anything can be better."
He once said that when he began his life in Boston, he
expended up to the limit of his income. But one of his
deacons asked him, after a year or two, " Are you saving
anything?" On his replying that he was not, the deacon
said, " You ought every year to lay up something. Now
begin at once. I want you to lend me some money, and
to lend me some every year." Acting on this suggestion,




352        LIFE OF FRANCIS WAYLAND.
he laid up something (though often very little) every
year. One result of this wise frugality was, that he was
able to say, " I never had a bill presented to me twice,
nor have I ever hahd a note discounted."
Next to being independent, his desire was to be able to
respond to the claims of benevolence. When.he was
twenty-one years old, it will be remembered that'he rejoiced in the prospect of his tutorship, because it would
enable him to have something for charity. And in I856
he wrote, " I must work in order to have something to
give away. I have been losing by bad:investments."
A gentleman, always active in every scheme of philanthropy that appeals to the citizens of Providence, has
said, "I never liked to go to Dr. Wayland in regard to
any charitable object, for he always gave more than I
felt that he ought." In 1863 the,committee charged with
soliciting donations for the Rhode Island Hospital were
agreed that Dr. Wayland ought not to be called on, for
they felt that he was not able to give anything.  But
meeting a member of the committee, he said, " Why have
you not called on me? " His friend replied, " We did not
feel that it was right to ask you to contribute." Dr. Wayland said, " I could not sleep if this thing were going on
and I had done nothing towards it;" and he put down
his name for a sum that in proportion to his means was
munificent. The gentleman with whom he held the conversation was afterwards reminded by other members of
the committee that they had agreed not to ask Dr. Wayland for anything. He replied, " What could I do? I
could not help myself. He would do it."
In I862-3, owing to the advance in prices and the
diminished sale of his books, he found that he was in
danger of being without the means of benevolence; and,
in order to have something for charity, he gave up housekeeping, and all the pleasures associated with his home,




PRACTICAL BENEVOLENCE.            353
and boarded for several months. Later, during the war,
he heard a friend speak of the expensiveness of tea, and
the good that might be done with the cost of this article. He at once resolved to forego this, one of his few
luxuries, and for several months continued to do so.
It was about this time that he received a letter from a
brother in the ministry, not personally known to him,
who wrote expostulating with him on his inconsistency
in inculcating the duty of Christian self-denial while
living in luxury. He read the letter with thoughtful
attention, seeing in it the sincere utterance of a conscientious man, and feeling only the kindest sentiments towards
the writer. But probably Dr. Wayland did not see, and
certainly those about him could not discover, any particular in which he could live with more plainness, with less
self-indulgence.
He had a religious horror of waste. He once expressed
the opinion that, in the millennium, people would so conduct their cooking, and all their household arrangements,
as to secure perfect economy. All these things, which
would have been petty if their end had been selfish accumulation, were ennobled by the object which he had in
view. It was by economy only that he was enabled to
practise benevolence.
He was never wealthy. Those who thought otherwise
were deceived by the largeness of his donations. During
many years he gave away more than half of his entire
income. After his salary as president ceased, the amount
of his contributions was necessarily diminished. With his
later years he inclined to bestow his benefactions without
the intervention of a society, " seeking out the cause that
he knew not," and enhancing the value of the gift by the
sympathy which accompanied it.
It would be unjust did we fail to add, that, in all his
plans of benevolence, from his marriage in I838, his wife
VOL. II.        23




354        LIFE OF FRANCIS WAYLAND.
cooperated with a largeness of heart and an openness
of hand akin to his own. During twenty-seven years of
a life united by the holiest ties, neither cherished a desire
for the relief of woe, or for the promotion of the welfare
of mankind, that did not find in the other a full and absolute sympathy.




CUSHING INSTITUTE.             355
CHAPTER XV.
THE REVISED MORAL SCIENCE. - THE CUSHING INSTITUTE. —THE WARREN ASSOCIATION. —SICKNESS AND
DEATH. -MEETING OF THE GRADUATES. —FUNERAL.
THE PUBLIC. —PROFESSOR CHACE S ADDRESS.
THE chief labor of Dr. Wayland, after the publication
of his Memoir of Chalmers, was the revision of his
Moral Science. He urged forward this work with an earnestness that was, perhaps, intensified by the remembrance
of the repeated interruptions that had already prevented
its completion - an earnestness that probably led him
again to transcend the limits of his endurance.
The proof-sheets of this volume were corrected during
the summer of 1865, and the work was issued from the
press in October.
In I854, Thomas P. Cushing, Esq., of Boston, a native of
Ashburnham, Worcester County, Mass., a brother-in-law
of Dr. Wayland, had died, providing in his will for the
establishment of an academy of high order in his native
town. Dr. Wayland was named as an executor, and
subsequently was, by the act of incorporation, made one
of the trustees of the " Cushing Institute." The first meeting for the permanent organization of this educational
enterprise was to be held at Ashburnham, on Wednesday,
the 6th of September, I865;
Although much enfeebled by the almost unparalleled
heat of the past summer, and by the literary labor to which
we have just alluded, Dr. Wayland could not neglect this
opportunity of testifying his unabated interest in the cause




356        LIFE OF FRANCIS WAYLAND.
of popular education. Accordingly, leaving his home on
the 5th of September, and spending one night in Fitchburg, he reached Ashburnham at the time appointed for
the meeting. He was elected president'of the Board of
Trustees, and, at the request of his associates, presented,
in brief, his views as to the course of studies that should
be pursued in the Institute.
" He mentioned particularly reading, spelling, penmanship, music, grammar, rhetoric, geography, arithmetic,
geometry, algebra, trigonometry, natural philosophy, botany, physiology, agriculture, drawing, book-keeping, intellectual and moral philosophy, political economy, and
the science of government. In this plan neither ancient
nor modern languages found a place.
" The scholars were to be carefully instructed in the
use of their mother tongue. He would have no classes
preparing for college, on the ground that an arrangement
of that kind might foster distinctions, excite jealousies, and
produce an unhappy effect on those students who should
confine themselves to English studies. Besides, he had
observed that in schools where the classics are taught,
they receive undue honor and attention. On this point
he spoke at length and with great earnestness. He believed that the Cushing Institute would better subserve
its design by giving instruction in the English branches
only." 
At the conclusion of the meeting of the trustees, Dr.
Wayland returned to Fitchburg, and on the following day
proceeded to Providence. We are favored with a letter
from Lewis H. Bradford, Esq., of Fitchburg, from which
we quote: -
" The evening previous to the meeting at Ashburnham,
having heard that Dr. Wayland was at the Fitchburg Hotel,
I called upon him, with one of the trustees. We found
him intensely interested in the proposed institution. He
* For this statement of Dr. Wayland's views, as expressed to
the trustees, we are indebted to Rev. A. P. Marvin, of Winchendon, Mass,, who was present at the meeting, and made careful
minutes of the remarks of the chairman.




WARREN ASSOCIATION.             357
remarked that the light which it might shed upon this part
of the country was of incalculable importance.
" On the evening of the following day, he attended the
prayer meeting of the Baptist church in Fitchburg. In
the course of a brief address, he exhorted us most affectionately to be faithful followers of the Lord Jesus, and then
united with us in prayer. No one but myself knew the
name of the speaker, but all felt the power of his presence
and the weight of his. counsels.
" I gave him my arm at the door of the church, and as
we walked to the hotel, he said,' Brother Bradford, we
do not pray enough; we lack faith in God.' Arrived at
the hotel, he kindly insisted that I should go to his room,
where he conversed with me at some length with regard
to the future of the Institute. One idea which he expressed
I shall never forget - that its object should be to make men
and women, rather thin graduates; of the latter, he said,
we had an abundance.
" I took this opportunity to thank him, in behalf of our
Baptist church, for his generous contribution towards the
erection of our first place of worship."
Dr. Wayland writes to his sister, on the I6th of September, I865," There has been a long time of silence, and I presume
that I am in fault. The truth is, that I have been, for the
past four or five weeks, daily receiving proof-sheets, and
have been obliged to read them carefully. Work of this
kind consumes a great deal of time. When this was
finished, I made a visit to Ashburnham - quite a journey
for me. But it is now all over, and I am at rest. And
yet, I hardly know why, - perhaps because travelling, or
the hot weather, has had an unfavorable effect upon me,I have felt dizzy and' powerful weak' since my return. I
hope to be revived by the rain and cool weather, which
may now be reasonably expected. During the whole
summer we have been but moderately well. I have been
the best of the three, and from this you may judge of the
average."
On Wednesday and Thursday (September 13 and 14)
the " Warren Association" met, with the " Central Baptist Church," in Providence. Dr. Wayland manifested a




358        LIFE OF FRANCIS WAYLAND.
peculiar interest in this meeting, and was present at all
of its sessions, excepting those held in the evening. He
was appointed chairman of the committee on the " state
of religion in the churches," but requested his friend,
Rev. W. L. McKenzie (a member of the committee), to
prepare the report. Towards the close of the morning
session on Thursday, the regular business of the association having been completed, the question arose whether
the body should adjourn until its next annual meeting, or
should spend the afternoon in a conference upon the facts
presented in the report just named. Rev. Dr. Lincoln,
chairman of the committee of arrangements, said to Dr.
Wayland, " Will you address the association, if we decide
to hold an afternoon session?." Assent to this proposition
having been secured, there was no objection to a temporary adjournment.
During the intermission, Dr. Wayland seemed to look
forward with profound interest to the afternoon meeting,
As his own home was at a considerable distance from the
church, he dined with a friend. His meal was hastily
finished, and saying to his host, " I must not fail to be at
the afternoon meeting in season," he hurried away. He
was in his seat among the very first, before the meeting
was called to order.
When the introductory services were concluded, he arose
and addressed the congregation.' The sentiments and emotions expressed by this servant of God,' this prophet of our captivity' (as one has
styled him), were a most solemn reiteration of what, for a
few years previous, he had been proclaiming through the
press, and uttering in private.... In his public addresses,
in the pulpit, in the prayer and conference-room, in his
personal interviews with numerous visitors in the retirement of his study, in books, tracts, and letters, everywhere and in every way, he had been sounding an alarm;
faithfully reproving and warning, earnestly inviting and
beseeching the churches and the ministry to awake and




FINAL ILLNESS.               359
cry mightily unto God to pour forth his Spirit, and revive
his sinking cause." *
His words were earnest, affectionate, instinct with truthfulness, and profoundly impressive. They could hardly
have been more so, had he and his brethren been aware
that he was soon to put off this tabernacle, and that they
all, among whom he had gone preaching the kingdom of
God, should see his face no more.
Dr. Wayland was followed by Rev. Dr. Swain, of the
Congregational church, who gave some account of the
state of religion in his denomination, inviting his brethren
to contend earnestly for the common faith of evangelical
Christianity. Addresses were also made by other ministers and by laymen. The entire service produced a deep
and quickening effect upon the minds of all who were
present, and, we are warranted in believing, made itself
felt in a higher spirituality, in a more absorbing zeal, and
in more fruitful labors during the succeeding year.
For some months previous to the time of which we
write, Dr. Wayland had seemed conscious of a growing
sense of weariness. It was with increasing effort that he
performed even the slightest labor. He had written to his
son in August, "We are living by main strength;" and, still
later, " We are only middling.... I work in the garden
three or four hours a day; but this is all. I crawl about,
accomplishing very little." Yet, except as he felt the
depression natural to this enforced inactivity, he was
cheerful, and probably looked forward to several years of
labor in the service of his Master.
On Friday, the 22d of September, he found himself
exceedingly weak. He took his accustomed walk in the
afternoon, with a relative who was visiting the family,
but seemed unusually silent.  After tea he went to his
chamber much earlier than was his habit. On Saturday,
for the first time in many years, he did not leave his bed.
* Rev. W. L. McKenzie, in the Christian Visitor.




360        LIFE OF FRANCIS WAYLAND.
His debility was extreme. He had occasion to sign his
name, but the signature bore little resemblance to his
ordinary writing. His physician was summoned. He
prescribed entire rest, and some simple remedies. With
an intimate Christian friend, who sat by his bedside for
an hour on Sunday evening, Dr. Wayland conversed
freely and fully. He said," I feel that my race is nearly run. I have, indeed,
tried to do my duty. I cannot accuse myself of having
neglected any known obligation. Yet all this avails nothing. I place no dependence on anything but the righteousness and death of Jesus Christ. I have never enjoyed
the raptures of faith vouchsafed to many Christians. I
do not undervalue these feelings, but it has not pleased
God to bestow them upon me. I have, however, a confident hope that I am accepted in the Beloved."
Monday was a bright September day; and in the course
of the forenoon, while he was alone, he arose, dressed
himself, and went into his garden. Did he know that it
was for the last time? and did he desire to bid farewell to
the cherished objects of his care? or was he rather testing
his remaining strength? It was not without considerable
difficulty that he returned to the house, and regained his
room.
On Tuesday morning, when his breakfast was brought
to him, Mrs. Wayland observed that he used only his left
hand. She said, "Shall I not feed you?" and he consented. Alarmed at this acknowledgment of weakness,
she called Dr. Miller in consultation; but he did not
recommend any remedies in addition to those already
prescribed. At about ten o'clock, Mrs. Wayland left the
room to write a telegram. Returning, she found her
husband lying across the bed, motionless, helpless. Apparently he had attempted to rise, possibly hoping to
repeat the experiment of the previous day; or, perhaps,
wishing to see of how much effort he was capable. The
fatal blow had fallen! He was placed in a more natural




LAST HOURS.                 361
position, and lay unconscious except when aroused, his
eyes closed, his right side paralyzed. His oldest son arrived in the evening, and said to him, "D Do you know
me, father?" He responded by a look of affectionate intelligence, and distinctly articulated, " Yes," but immediately relapsed into unconsciousness. All hope was gone.
The disease was steadily drawing nearer and nearer to
the-sources of life; it was only a question of time.
On Thursday, his two sisters (now, with him, the sole
surviving children) arrived; and on Friday morning his
second son, summoned by the sad tidings from his home
in Michigan, took his father's hand. But it returned no
answering pressure, nor did eye or voice give token of
recognition. On Saturday afternoon, September 30, I865,
at twenty minutes before six, his wife, his three sons, his
sisters, and the wife of one of his sons, stood by his bedside. It was apparent that a change was at hand. His
daughter, seeing that the end was near, gently laid her
hand upon his cheek. He opened his eyes with an expression of entire consciousness, -the same, exactly, that
his children had so often seen on his face in the study, as
he looked up from his Bible, - and of perfect intelligence,
but an intelligence not of this world. Then he closed
them, and all was over.
Throughout all the week, when any one, known to be a
friend of the family, was seen upon the street, he was constantly met with the inquiry, " How is the doctor to-day?
Is there any hope?"  On the morning of Sunday, the
tolling of the bell of the First Baptist Church from eight
to nine o'clock smote heavily on a thousand hearts, telling them that the servant of God and the friend of man
was no more on earth. In the prayers offered in all the
sanctuaries of the city, the bereavement was noticed.
When Mr. Douglass said to the convicts in the state
prison, assembled in the chapel, " You will never see
your friend Dr. Wayland again; he is dead," he was interrupted by their sobs.




362        LIFE OF FRANCIS WAYLAND.
Monday's issue of the Providence Journal contained
an obituary article from the pen of Professor James B.
Angell,* the fidelity and gracefulness of which could not
be surpassed. On the same day, the Baptist ministers of
Boston and New York, at their accustomed meetings,
passed resolutions commemorating the event. On Tuesday afternoon the graduates of the college met at Manning Hall. Hon. H. B. Anthony was called to the chair.
A series of resolutions was read by Professor Chace.
A silence of several minutes ensued, broken at last by
Chief Justice Bradley. He was followed by A. Payne,
Esq., E. H. Hazard, Esq., President Sears, Rev. Dr.
Caswell, and Rev. Dr. Lincoln. Dr. Caswell, overcome
by an emotion unspeakably more eloquent than words,
was unable to complete his remarks.
Meanwhile the deceased lay, resting at last, within his
chamber, the windows of which looked forth over the
garden, down the slope, towards the gleaming river. But
he saw now a brighter river, trod greener fields, beheld a
more beautiful paradise. No painful traces of sickness
and infirmity were visible. All was calm, majestic repose. To borrow his own language, " Death was a conquered foe, and had been able to erect no trophy over the
mortal tabernacle that had been the scene of conflict."
On Wednesday, at half past nine o'clock, after prayer
had been offered with the family, the body was removed
to the First Baptist Church. It was placed in front of
the heavily-draped pulpit, and for an hour all who desired passed in order, and looked for the last time upon
those well-remembered features. The corporation and
Faculty of the University, the delegates chosen by the
Baptist ministers of Boston, gentlemen of eminence in
literature, in science, in political station, citizens of Rhode
Island, and residents of remote states, joined in the sad
procession. But profounder and more significant was
* Now president of the University of Vermont.




FUNERAL SERVICES.              363
the emotion manifested by the young disciple whom he
had guided, the aged saint whom he had consoled, the
poor whose sufferings he had relieved, and the members
of the long down-trodden race who had enjoyed his earliest and almost his latest Christian labors.
Rev. Dr. Caldwell, pastor of the church, read passages
of Scripture and offered prayer; Rev. Dr. Caswell made
an address most appropriate and comforting; and Rev.
Dr. Swaim closed the services with prayer. The remains
were then borne to the 6 North Burying Ground." In
this ancient cemetery are the graves of many of the
friends with whom he had loved to labor for the welfare
of mankind; of Nicholas Brown, and Professor Goddard,
and Moses B. Ives, and of others honored in the history
of Rhode Island for their private worth and public services. There, on a knoll which receives the last rays of
the setting sun, in a spot selected by himself, where were
resting the remains of his early-lost wife, and of his infant
daughter, he was buried.
For many weeks and months the ground had been
parched with drought. During the dry season Dr. Wayland had prayed daily, at the family altar, for two things:
for showers to refresh the thirsty soil, and for an outpouring of the Spirit of God. As he was laid in the grave, the
rain fell in torrents -a promise of spiritual blessings, of
answers to prayer yet to be realized.
On the following Sabbath, commemorative sermons
were preached from many pulpits in Providence, Boston,
New York, and in other parts of the country. These discourses were delivered, not alone by clergymen of his
own denomination; professors of faiths widely differing
from his paid a tribute of reverence to a great soul and a
noble life.
A committee, appointed by the graduates of Brown
University, requested Professor George I. Chace, of the
class of I830, to deliver an address commemorative of




364         LIFE OF FRANCIS WAYLAND.
"the virtues and services of Francis Wayland."      On
Tuesday, September 4, I866, the alumni of the college
assembled in the First Baptist Church. After prayer by
Rev. Dr. Fisher, of the class of 1847, the following ode,
composed by Hon. Thomas Durfee, of the class of I846,
was sung:Early to him the Spirit came,
His soul with love and light to fill,
And touched with consecrating flame
His mighty mind and lordly will.
It called him to a noble task -
To teach the Fair, the Good, the True:
With pious heart he did but ask
To do what God would have him do.
From near and far his pupils flocked,
Drawn by report that told how well
His keen analysis unlocked
The wisdom hid in learning's shell.
Year after year, and day by day,
O'er them he watched, for them he wrought,
To lead them in the wisest way,
To teach them that which best were taught.
Yet for themselves he bade them think,
Regarding reason more than rule,
And freshly from experience drink
The truths untaught by book or school.
And as they clomb the path he showed,
Before them, luminous and pure,
His genius, ever towering, glowed
To guide and keep their feet secure.
Meanwhile, with tireless tongue or pen,
He toiled to spread the gospel light,
And kindle in the hearts of men
The love of freedom and of right.
No caste or color, clime or creed,
The fervor of his zeal allayed;
He strove to realize in deed
The life of love for which he prayed.




COMMEMORATIVE SERVICES.              365
The convict, in his lonely cell,
The slave by cruel fetters bound,
The heathen, with his fetich fell,
In him a benefactor found.
For his belief was no mere word,
Which, uttered, dies upon the lip;
But faith, co-working with the Lord,
In meek and loving fellowship.
He sleeps in death: its darkness hides
The grandeur of his form and face:
The lesson of his life abides,
A blessing to the human race.
Professor Chace encountered an unavoidable embarrassment; for those to whom he spoke had known so well
the life and character which were to form the theme of
his discourse that he could hardly hope to equal the demands of their recollections, or of their conceptions. Yet
such were the keenness of his analysis, the justness of his
portraiture, the heartiness of his appreciation, and the
felicity of his diction, that the most enthusiastic were satisfied, and the coldest were kindled into sympathy.
THE END.








APPENDIX.
THE following list of the published writings and addresses of Dr. Wayland, although necessarily imperfect, will
perhaps be of some value for purposes of reference:1823. Discourse on the Moral Dignity of the Missionary
Enterprise.
1825. Discourse on the Duties of an American Citizen.
I826. Discourse on the Death of the Ex-President.
1828. Report on System of Public Schools in Providence.
I830. Murray Street Discourse - Certain Triumphs of
the Redeemer.
I830. Discourse before the American Sunday School
Union at Philadelphia, on Encouragements to
Religious Effort.
1830. Inaugural Address before the American Institute
of Instruction.
I831. Moral Efficacy of the Doctrine of the Atonement -
Sermon preached at the Installation of Rev.
William Hague (Boston).
I83I. Phi Beta Kappa Oration (Brown University) —
Philosophy of Analogy.
1831. Address before the Providence Temperance Society.
1832. Sermon at the Ordination of Rev. John S. Maginnis (Portland) - Objections to the Doctrine of
Christ crucified, considered.
i832. Sermon at the Installation of Rev. William R.
Williams (New York).
I832. Sermon on the Abuse of the Imagination.
1832. Sermon before the Howard Benevolent Society, on
Motives to Beneficence.
(367)




368                 APPENDIX.
1832. Volume entitled "Wayland's Discourses," comprising most of the public addresses above mentioned.
I834. Missionary Sermon on the Moral Conditions of
Success in the Propagation of the Gospel.
I835. Discourse at the Dedication ofManning Hall, on the
Dependence of Science upon Revealed Religion.
I835. Elements of Moral Science.
1836. Elements of Moral Science, abridged.
I837. Elements of Political Economy.
1837. Elements of Political Economy, abridged.
I837. Two Discourses on the Moral Law of Accumulation.
1838. A Discourse at the Opening of the Providence
Atheneum.
1838. Limitations of Human Responsibility.
I840. Introduction and Notes to the Pursuit of Knowledge under Difficulties.
I841. Address before the Rhode Island Society for the
Promotion of Domestic Industry.
I841. Discourse on the Death of Nicholas Brown.
1842. Discourse on the Affairs of Rhode Island.
1842. Thanksgiving Discourse on the Occasion of the
Close of the Rhode Island Rebellion.
1842. Discourse on the Claims of Whalemen (New Bedford).
1842. Volume entitled " Thoughts on the Present Collegiate System in the United States."
1843. Article in Bibliotheca Sacra (Ist series), on the
Doctrine of Expediency.
1844. Articles on the Debts of the States, in North
American Review and Christian Review.
I845. Article on the Life of Dr. Arnold, in North American Review.
I845. Domestic Slavery considered as a Scriptural Institution -Discussion with Rev. R. Fuller, D. D.




APPENDIX.                 369
I846. Discourse on the Death of Professor William G.
Goddard, LL. D.
I846. Address at the Dedication of a School-house in
Pawtucket, Rhode Island.
1847. Three Discourses on the Duty of Obedience to the
Civil Magistrate.
I847. Introduction to Recollections of Real Life in England.
1847. Article on Prison Discipline, in the North American Review.
1848. Memoir of Miss Harriet Ware.
I850. Report to the Corporation of Brown University.
I850. University Sermons.
i85I. Address before the Rhode Island Society for the
Promotion of Domestic Industry.
1852. Address before a Meeting of the Citizens of Providence, on Occasion of the Death of Hon. Daniel
Webster.
1853. Memoir of the Life and Labors of Rev. A. Judson, D. D.
1853. Sermon on the Apostolic Ministry (Rochester).
1854. Address before the American Institute of Instruction.
1854. Address at Union College, on the Education demanded by the People of the United States.
1854. Report to the American Baptist Missionary Union,
on the Relative Proportion of Time that should
be devoted by Missionaries to Teaching, Translating, and other Occupations, apart from preaching the Gospel.
1854. Address before a Meeting of the Citizens of Providence, on Occasion of the Passage of the Nebraska Bill.
1854. Elements of Intellectual Philosophy.
I856. Notes on the Principles and Practices of the Baptist Churches.
VOL. II.         24




370                 APPENDIX.
1856. Address before a Meeting of Citizens of Providence, on Occasion'of the Assault upon Hon.
Charles Sumner.
I857. Letter to the Investigating Committee of the American Tract Society (New York).
I857. Discourse on the Death of Rev. J. N. Granger, D. D.
I857.'Discourse on the Death of Moses B. Ives, Esq.
I857. Two Discourses on the Present Crisis.
I858. Sermons to the Churches.
I858. Salvation by Christ.
I858. Revised Edition of Sabbath Hymn and Tune Book,
for the Use of the Baptist Churches.
I860. Address at a Meeting auxiliary to the American
Tract Society (Boston).
I861. Introduction to the Life of Trust.
I861. Tract, on Prayer for the Country.
1862. Tract, entitled ";How to be Saved."
1863. Letters on the Ministry of the Gospel.
1864. Memoir of the Christian Labors of Thomas Chalmers, D. D., LL. D.
1865. Article entitled "John Foster on the Duration of
Future Punishment," in the American Presbyterian and Theological Review.
1865. Article on Choice of Companions, in Hours at
Home.
I865. Article on the Ministry of Brainerd, in the Ameri-:can Presbyterian and Theological Review.
I865. Address to the Citizens of Providence on the Assassination of Abraham Lincoln.
I865. Revised Edition of Elements of Moral Science.
In addition to the foregoing were various contributions
to the Baptist Magazine, the Macedonian, the Christian
Watchman, the Christian Reflector, the Examiner, the
Christian Review, the Providence Journal, and the Michigan Christian Herald.




INDEX.
Alexander, Rev. J. W., D. D., II. 174.
Alumni, meeting of, II. 362.
Amusement, incapacity for, II. 320.
Anderson, Rev. R., D. D., II., 69, 74, I2I, I70, 271, 325, 327, 335.
Anderson, M. B., LL. D., II. I68.
Andover Theological Seminary, I. 60.
Angell, Miss, will of, II. 280.
Angell, President J. B., I. 312.
Anthony, Hon. H. B., I. 269.
"Apostolic Ministry," II. I25-I59.
Athenaeum, Providence, I. 325.
Audubon, J. J., Mr., I. 407.
Babbage, Prof. Charles, II. 33.
Bailey, Rev. Silas, D. D., I. 245, 267, 272, 289.
Baldwin, Rev. Thomas, D. D., I. i42.
"Baptists, Principles and Practices of," II. I60.
Baptist Church, First, in Providence, I. 338; II. I84. Pastorate
of, I85. Labors in behalf of, I86. Views of pastoral duty;
parochial visits, I88. Religious conversation, I9I, 214, 309,
3I0. Preaching, 195, 217. System of church visitation, 220.
Engrossing labors in, 225. Review of pastoral services, 225.
Close of pastorate, 226.
Baptist denomination, thoughts on missionary organization of,
II. 328.
(371)




372                       INDEX.
Barnes, D. H., Mr., I. 26.
Bartol, Rev. C. A., D. D., I. 405, 424; II. 52, 62, 8I, 94.
Bemis, George, Esq., II. 272.
Bereavement, views of, I. 363.
Bible Class, College, I. 289.
Bible Class, Ladies', I. 342.
Bible Society, I. 335.
Birmingham, II. I2.
Bradley, Hon. C. S., I. 240, 308.
Brown University, becomes president of, I. 203. Condition of in
i855, II. Io8. Final resignation, I45.
Brown, Nicholas, I. 393; II. 46.
Burritt, Dr. E., I. 37.
Burns case, II. I34.
Bust of Dr. Wayland, procured by Alumni, II. 248.
Butler Hospital, II. 336.
Candidates for the ministry, gives instruction to, II. 251.
Caswell, Rev. A., D. D., I. 300, 337; II. 7.
Catholicity of spirit, I. 83.
Chace, George I., LL. D., I. 270, 309; II. 365.
Chalmers, Rev. Thomas, D. D., I. Ioo; II. 39. Memoir of, 39,
40, 289.
Christiancy, Judge, II. 270.
Christian Commission, the, II. 274.
"Christian Worship," II. 151.
Church music, II. I39, 221.
" Churches, Sermons to," II. 228.
Clarke, Sir James, II. 30.
Clifford, Hon. J. H., LL. D., I. 207, 221.
College course, I. 31.
Collegiate education, present system of, open to examination,
II. 69, 83.
Commencement exercises, II. I46.
Controversy, dislike for, I. 400.
Conversational powers, I. 395.




INDEX.                        373
Conversion, I. 49.
Convention, Triennial, I. 126, I76; II. 58.
Coquerel, Rev. A. L. C., II. 17.
Cornelius, Rev. E., D. D., I. 58.
Courts of law in London, II. 28.
Crane, William, Esq., I. 66.
Cromwell, Oliver, I. 399, 425.
Cushing Institute, II. 355.
Davis, Hon. Isaac, LL. D., II. 43.
Debts of the states, articles on, II. 54.
Discipline, church, I. I47.
Discipline, college, I. 26I1.;
Dispensary, Providence, I. 336.
Doctrines, views of, I. I2I.
Dodge, Hon. William E., II. 287.
Dormitories in college, II. 70.
"Duties of an American Citizen," I. I7o.
Economy, conscientious observance of, I. 407; II. 353.
Education, ministerial, II. 163.
Education, kind of, demanded by people of United States, II.
102, I37.
England, our recent relations to, II. 27I, 272.
Evening prayer meetings, II. 290.
Faculty of College, relations to, I. 293.
Faith, Christian views concerning, II. 257.
Family affection, II. 317.
Family meetings, fondness for, II. 407.
Federal Street Church, call to, I. 423.
Foreign missions, interest in, II. 329.
Foster, Hon. L. F. S., II. 262, 272, 278.
Foster,John, II. 42, 45, 74, 29I.
Freedmen, interest in, II. 275, 277. How to be assisted, 276, 277.
Fugitive Slave Law. II. 332.




37-4                      INDEX.
Fuller, Rev. R., D. D., discussion on slavery with, II. 57.
Funeral obsequies, II. 362.
Gammell, Prof. William, LL. D., I. 2X4, 293; II. 248.
Gano, Rev. Stephen, I. 337.
Garden, fondness for, II. 299, 300, 303, 315. Diary of, 301.
Geological Society (London), II. 31, 35.
Goddard, Prof. William G., LL. D., I. 212; II. 51,
Granger, Rev. J. N., D. D., II. I84.
Gurney, J.J., I. 419; II. 32, 36.
Hazard, E. H., Esq., I. 397.
Hoby, Rev. Dr., I. 406, 425; II. II, 74, 76, 246, 275, 297, 330.
Hodgkin, Mr. John, II. 308.
Holidays, national, interest in, I. 406.
Home missions, II. 33I.
Hotel des Invalides, II. 19.
" Human Responsibility, Limits.of,' I. 389.
Illness in I860, II. 243. Effects of, 247. Final illness, 360.
Independence, mental, I. 302, 307.
Instruction, method of, I. 23I.
Institute of Instruction, American, I. 324; II. I37.
Intellect, growth of, I. 41.
" Intellectual Philosophy," II. I38.
Irish famine, II. 58.
Ives, Thomas P., Esq., I. 209, 42I.
Ives, Moses B., Esq., II. 205.
Jackson, Dr. James, II. 293.
Jardin des Plantes, II. 20.
Johnson, Hon. Benj. P., I. 33.
Judson, Rev. A., D. D., II. 59. Memoir of, 17.
Judson, Mrs. A. H., I. I59.
Judson, Mrs. Emily C., II. ii8.
Kennard, Rev. J. H., D. D., II. 84.
Kingsbury, John, LL. D., I. 220, 266.




INDEX.                        375
Letters on the ministry of the gospel, II. 281.
Letters to his youngest son, II. 317.
Lewis, Hon. Ellis, II. 65.
Liberality, II. 354.
Library fund, I. 316.
Library, I. 408; II. 304.
Lincoln, Abraham, assassination of, IL 273, 275, 338. Address
to citizens of Providence concerning, 273.
Lincoln, Hon. Heman, I. I92, 423.
Lincoln Cathedral, II. I4.
Loring, Hon. C. G., II. 272, 320.
Loring, Deacon James, I. I44.
Love of country, II. 23.
Louvre, paintings and statuary in, II. 19.
Lumpkin, Hon. Wilson, II. 169.
Magazine, the Baptist, I. I58.
Maine Law, II. 334.
Mason, Dr. Lowell, II. 222.
Mcllvaine, Bishop, II. 285.
McKenzie, Rev. William L., II. 282.
Mechanics, lectures to, by Prof. Chace, II. zoo.
Mechanics and Manufacturers, Association of, address before,
II. 115.
Medical studies, influence of, I. 40.
Medical practice, changes in, I. 39.
Mexico, war with, II. 55.
Mill, John, on " Liberty," II. 293.
Mind, practical tendency of, I. 398.
Ministry, called to the, I. 51.
Ministry in Boston, review of, I. I94.
Ministry, views of, II. 159.
Missions, foreign, kind of labor needed in, II. 172o
Missionary concerts, I. 340.
"Moral Dignity of Missionary Enterprise," I. I64.
"Moral Science," I. 379. Revision of, II 232, 355.
Maller, George, II. 259.




376                      INDEX.
Napoleon I., IT. 17. Reception of his remains, II. I8.
Napoleon III., II. 234, 236.
National University at Albany, II. I 6.
Neale, Rev. Rollin H., D. D., I. II5, I94, 202.
Neander on John, II. 126.
Nebraska Bill, views concerning, II. I33.
Nebraska and Kansas, emigration to, II. I35.
Nettleton, Rev. A., D. D., I. io6.
Noel, Rev. B. W., II. 30, 75.
Norwich, Free Academy of, address before, II. Io5.
Nott, Rev. E., D. D., I. 35, 89; II. 174.
O'Brien, Mrs., I. I92, 418.
Opie, Mrs. A., II. 37.
Ordination, in Boston, I. I20.
Oxford, University of, II. 4I.
Parental control, II. 65.
Parisians, character of, II. I8.
Pattison, Rev. R. E., D. D., I. 338, 355.
Paul, Thomas, I. 60.
Payne, Abraham, Esq., I. 274.
Peace, news of, after war of 1812, I. 38.
Peace Society, American, II. 260.
Peck, Rev. S., D. D., I. I53.
Political bitterness, aversion to, I. 400.
"Political Economy," I. 387.
Potter, Rev. A., D. D., I. 95, 138, I40, I56.
Premiums in college, II. 70.
Princeton Theological Seminary, I. Io2.
Providence Aid Society, II. 335.
Providence Reform School, II. 337.
Raffles, Rev. Thomas, D. D., II. 8.
Rathbone, William, Esq., II. o0, 58.
Reading, habits of, II. 307.




INDEX.                       3377
Rebellion, Rhode Island, II. 54.
Rebellion, recent, in United States, II. 261.
Recitation, mode of conducting, I. 230.
Recitation-room, anecdotes of, I. 250.': Recollections of Real Life in England," II. 56.
Reforms in collegiate education proposed, II. 88-92. Their practical operations and results, 96. Increased number of students,
96. Nature of studies pursued, 97. Excessive labor imposed
by, I o.
Religious feelings in early life, I. 34.
Religious fidelity, I. 292.
Reminiscences, personal, origin of, I. 21.
Report to corporation of college in 1850, II. 82.
Resignation in 1849, reasons for, II. 79.
Revival in college, II. 64.
Revival of I858, II. 209.
Rhode Island Hospital, II. 336, 352.
Rhode Island State Prison, II. 339-350.
Rice, Rev. Luther, D. D., I. 53.
Robinson, Rev. E. G., D. D., I. 275.
Ruggles, Hon. S. B., I. 27.
Sabbath, mode of spending, II. 322.
Sabbath schools, interest in, II. 214.
Scholarships, I. 319.
School system, public, in Providence, I. 322.
Schools in early life, I. 23.
Schools, free, in Rhode Island, I. 323.
Sharp, Rev. Daniel, D. D., I. I32, I43.
Slavery, American, II. 263, 266. Abolition of, in District of
Columbia, 267.
Slaves, sympathy with, II. 268, 269.
Smithsonian Institution, I. 328.
Snow, Prince, Esq., I. 144.
Social intercourse, fondness for, I. 395; II. 319.
Spencer, Herbert, II. 294.




378                       INDEX.
Spurgeon, Rev. C. H., II. 231.
Spurzheim, Dr., I. 419.
Stevens, Rev. A., D. D., II. I8o.
Stillman, Rev. Dr., I. II4.
Stoddard, Dr. and Mrs., I. 47.
Stone, William L., Esq., I. 72; II. 48.
Stow, Rev. Baron, D. D., I. I52; II. 13, 25, 6o, 6I.
Stuart, Rev. Moses, D. D., I. 63, 64, 8l, Ii8; II. 7.
Stuart, George T., Esq., II. 278.
Sumner, Hon. Charles, II. I$4.
Syrian Christians, II. 335.
Technology, Institute of, in Massachusetts, II. Io7.
Temperance, I. 349.
Texas, annexation of, II. 55.
Thomas, Hon. B. F., LL. D., I. 338.
Thompson, Rev. J. P., D. D., II. 147.
Thurber, Hon. Charles, I. 223.
Tobey, Dr. S. B., II. I48.
Town Library System of Massachusetts, II. 7I.
Undergraduates, sermon to, I. 276.
Union College, I. 31, 85, 202.
" University Sermons," II. 62.
University of London, II. 30.
Varied information, I. 397-399.
Versailles, II. 22.
Virginia, University of, II. 92.
War, sentiments concerning, II. 260, 265.
Ware, Miss Harriet, I. 335.
Warren Association, II. 357.
Wayland, Rev. Francis, Senior, I. 12. Death of, II, 5x1
Wayland, Mrs. Sarah, I. I8, I20. Death of, 374.
Wayland, Mrs. Lucy L., I. 192, 360.




INDEX.                         379
Wayland, Rev. D. S., II. 14, 77.
Wayland, town of, II. 71.
Welch, Rev. B., D. D., I. I89.
Westminster Abbey, II. 31.
Weston, Rev. H. G., D. D., II. 173.
West Point, member of Board of Visitors, I. 403; II. 269.
Whewell, Prof. William, II. 35.
White, Hon. A. D., LL. D., II. I58.
Wife, advice to, I. 97.
Wilder, John N., Esq., II. 70.
Williams, Rev. John, I. 350.
Williams, Rev. William R., D. D., II. I80.
Wilmot Proviso, II. 58.
Winchell, Rev. J. M., I. II4.
Winslow, Samuel, Mr., I. I45.
Wisner, Rev. B. B., D. D., I. 95, 148, 420.
Wisner, Mrs., I. 152.
Withington, Rev. L., D. D., I. 124.
Yates, Rev. A., D. D., I. 94.








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