-- ---------




THE
LIFE AND CHARACTER
OF THE
REV. ELISHA YALE, D. D.,
LATE OF KINGSBORO',
PRAWN MOSTLY FROM HIS OWN DIARY AND CORRESPONDENCE.
TOGETHER WITH
THE DISCOURSE PREACHED AT IlIS FUNERAL,.
JANUARY 13, 1853.
BY JEREMIAH WOOD,
PASTOR OF THE CENTRAL PRESBYTERIAN CHURCH, MAYFIELDP
NEW-YORK.
WITH A PORTRAIT.
ALBANY:
JOEL MUNSELL, 78 STATE-STFREET.,
1~,,I,




Entered, according to act of Congress, in the year 1854,
BY JEREMIAH WOOD,
in the Clerk's office of the District Court for the Northern District.
of New-York,




CONTENTS.
PREFACE.
The design of biography. Dr. Yale not an ordinary man...   1
INTRODUCTION.
Communion of the living with the dead-Its benefits and the
way in which it is held-His will,........................ 3
CHAPTER 1.
His early life-His religious experience, and his preparation
for the ministry-His early religious impressions-Influence of
worldly companions-Dancing parties and balls-Sabbath sins
lamented-Revival at Lenox-His religious exercises-His conversion-His desires for the ministry-His education and licensure-His ordination-Literary honors........          *..  (5
CHAPTER II.
THE TYPE OF HIS PIETY.
His low opinion of himself-Deep distresss on account of sin
-His desires after holiness-Self-vigil.ance-Self-examinationHis life of faith-His conscientious discharge of duty-His
obedience to law-Payment of debts-Non-resistance of injuries
-A new bridle-Spirit of submission —His affliction-His bereavement-The funeral-Letter to afflicted friends-Comfort in
affliction-The characteristics of his piety-The evidences of his
piety,................................ 
CHAPTER III.
MEANS OF GROWTH IN GRACE.
Not satisfied with present attainments-His efforts to do good
to others-A  conflict-Serious meditation-His use of Ged's
word-Confidence in the Bible-The Bible a test of characterSatan repelled —The spirit of prayer — Private fasting and
prayer,..,...2...........**...............  42




iv                       CONTENTS.
CHAPTER IV.
HIS COMU3rNON WITH GOD.
Right feelings in prayer-Walking with God-Prayed three
hours a day —Prayer a privilege-the testimony of his closet —
His confidence in God-The efficacy of prayer —His prayer for
money —Prayer answered —Prayer for his people —Prayer for
missionary supplies-Looking upward-Wrestling with God,..  54
CHAPTER V.
HIrS SPIRITUAL CONFLICTS.
Spiritual darkness —God beforehand with men —Tossed with
storms-Confiict with Satan-A blessing anticipated,.....   69
CHAPTER VI.
HIS ANXIETY FOR THE SPIRITUAL WELFARE OF HIS PEOPLE.
Anxiety for the church-Too much anxiety-Mad-mengroaned over the low state of religion-Wounded to the heart2Distressed as on a dying bed-Defiled with leprosy-Possessed
with devils-The great work to be done-Flesh crawls-But one
pang-The political whirlwind-Unclean spirits like frogs,....  75
CHAPTER VII.
SEASONS OF DISCOURAGEMENT AND DEPFESSION.
A dreadful state-Are his mercies clean gone forever —Sunk
down in discouragement-Labored in vain —Mouth-gate shutGrief at the delinquency of members-No body to pray-Sleepers in the church-Hard thoughts of my hard lot-Provoked at
-sinners-Valley of bones —Perplexed, but not in despair,....  88
CHAPTER VIII.
IlIS STRONG RELIGIOUS AFFECTIONS AND SPIRITUAL COMFORTS.
His sources of enjoyment-His religious comforts-Delightful
views of heaven-Heaven grown richer-Faithful unto deathA crown of life —A happy year-His joy in God's supremacyA broken earthen pitcher-The perfection of heaven,...... 1. 102




CONTENTS.                         V
CHAPTER IX.
1IIS PASTORAL FIDELITY.
His own responsibility-Pastoral visitation-Its advantagesPoor beef-The miserly professor-The drunkard-The liquorsellers-A disorderly member —The self-murderer-The mechanic-His prayer-The interview- Joy at one convert —Proselytism-The resignation of his pastorate-The response,...... 113
CHAPTER X.
MEANS EMPLOYED TO PROMOTE & REVIVAL.
New measures-Revivals deteriorated-The spirit of revival
-A  protracted prayer-meeting proposed-To ask help-God's
hand in God's work-No trust in man-The camp-meetingBible truth-Subjects for conference-Prayer and conference
meetings-Men going to destruction-Revival in 1814-Narrative of  means,..............132
CHAPTER XI.
HIS TREATMENT OF INQUIRING SINNERS.
Counsels to inquirers-The sinner directed to Christ-The
desponding sinner-A little girl-Plain dealing-A desponding
professor-A hope, but no religion —Three dangers-A sick
man —A delusive experience-Advice to young converts-Joining the church-The case of L. C.,...................... 147
CHAPTER XII.
HIS SHINING EXAMPLE.
Giving no place to the devil-Self vigilance —The need of
conversion-Purity of motives —The use of tobacco abandoned —
Self-crucifixion —-Habits of punctuality,..............  162
CHAPTER XIII.
HIS ENTIRE DEVOTEDNESS TO THE SERVICE OF GOD.
The mark at which he aimed -' Take care of souls."
Pressed with business - Lord Nelson - His sixty-first birth
day - His desire for usefulness - New Years's day - Living to
God  A secret covenant - His covenant renewed -   Faithful
unto  death,"............................................  170




Vi                        CONTENTS.
CHAPTER XIV.
THE DUTIES AND RESPONSIBILITIES OF THE GOSPEL MINISTRY.
The unfaithful minister - A call to the ministry - An incompetent ministry -Ministerial responsibility -The charge
-God's ministers are God's ambassadors - Ministerial qualifications- Pulpit preparation - Care of the church — Church
judicatories -'" Sinks directly down to hell" - The frequent
removal of ministers,..............,............ 18I
CHAPTER XV.
PASTORAL COMMUNICATIONS.
Statements and requests - Revivals - Delusions - Various
attitudes and aspects — The lowest point of declension - A
state of gradual revival -A state of gradual declension-Cause
of revivals - Scripture declarations - The acknowledgment
and prayer of the pious - Revival of 1822 - Aiming high,...  195
CHAPTER XVI.
INTERESTING INCIDENTS.
Various cases of seriousness - The Indian woman - An
awakened young man - The man who hated the doctrine of
election -The converted infidel - The intemperate professor.
The sleigh-ride-The tempted professor,.......     ~       212
CHAPTER XVII.
HIS REGARD FOR THE SABBATH.
Distress on account of sabbath desecration - "I would die
for the sabbath."-Worldly thoughts sinful - The best marketday - Sabbath occupations - Is there not a cause..........  221
CHAPTER XVIII.
HIS GREAT INDUSTRY.
Review of a week, and of a month —' Tom  Paine's toenail." His multiplied labors - His improvement of time —
His systematic arrangements - Order of the day - His many
interruptions,.....................s.....  229




CONTENTS.                        Vi.
CHAPTER XIX.
H1IS DOMESTIC HABITS.
Dr. Yale at home - Sumptuous living - An adequate support - His conversation in his own family - His fidelity with
a youth - The profane swearer rebuked,  e.................  238
CHAPTfER XX.
HIS PULPIT PREPARATIONS, AND THE CHARACTER OF HIS PREACHING.
Poor opinion of his own preaching — Seeking help from
God - The character of his preaching - The truths which he
taught-The gospel plan of salvation-Outlines of a sermon -
Youthful piety recommended   To seek their happiness in religion - A funeral discourse- Peace and rest for the uprightThe upright described - A cloud of witnesses,..  J....... 245
CHAPTER XXI.
INTERESTING VIEWS OF SCRIPTURE TRUTH.
Brief comments on select passages of scripture - The origin
of missions - The goodness of God - Christianity founded on
testimony - The ascension and second advent of Christ - The
Christian ladder -Attention and inquiry - Conviction - Condemnation - Renunciation - Prostration - Regeneration and
sanctification — The devil vanquished - Perfect holiness, and
perfect happiness in heaven,.......................    259
CHAPTER XXtI.
PLANS OF USEFULNESS.
Catechetical instruetion - The co-operation of others secured
-The cause of temperance-A temperance society formed-Its
progress - Balaam and Balak, an allegory - The verse system
introduced and commended -The slow progress of religion.
The devil's problems - A missionary convention - The evangelizing of the world,...........  273
CHAPTER XXIII.
HIS INTEREST IN THE CAUSE OF BENEVOLENCE.
A description of his own field — The two witnesses -
Heathen at home - African colonization - The County Bible




Viii                      CONTENTS,
society - Discouragements encountered - Domestic missions
Missionary tours - Foreign  missions -Save millions —
The duty of ecclesiastical bodies - The collection of funds -
Benevolent societies - Unexpected liberality - Unavailing effort,..2................................................. 89
CHAPTER XXIV.
MEANS USED TO PROMOTE MISSIONARY OPERATIONS.
A  singular event — The spirit of missions —Christian
liberality - Liberal gifts vain without Christian love - California gold-digging - Missionary intelligence - Nothing lost
by liberality - A tythe of all — Systematic benevolence -
Provision for old age - Plans of benevolence - Personal solicitation — The Board of Missions - A missionary sermon —
Heavenly places - The secret of his success,...............   305'
CHAPTER XXV.
HIS HIAPPY OLD AGE.
His covenant renewed - Thoughts and comforts in affliction.
Peace in answer to prayer - A desire to be with Jesus - Security from  the devil —Feeling for the steps - Humble confidence in Christ - Delight in God -A survey of the heavenly
country - Heaven a locality - Spirit of submission - Heaven
anticipated - God's pardoning mercy - His state of health -
A happy frame of mind - Passing through awful scenes —
Not a rag of righteousness — Marvelous salvation —His last
letter-His illness- Finishing his work - His epitaph..     327
THE RIPE CHRISTIAN, DYING.
A discourse preached at Dr. Yale's funeral,.351




PREFACE.
i:. Says a fiiend not long since, "' There are so many religious
biographies now a days, that it sometimes makes  me almost
sick to think of them."  And it is no less true now than it was
in the days of Solomon, that " of making many books there is
no end."  To make a book simply for the purpose of addingqto
their number, in this age of the world, is indeed very undesirable; and there are doubtless biographies written which in
no way subserve the cause of Christ, or tend to, promote the
spiritual interests of men. Yet there are men whose life has
been so spotless. and whose Christian character has been so
much an exemplification of the genuine spfrit of Christianity,
that it seems desirable that some memorial of their piety should
be preserved for the benefit of survivors. As their sun shone
with such brightness while living, it is proper that its rays
should be elongated after death. Such was the Case with Dr,
Yale. It may be truly said, that he was no ordinary man.
Whoever c:tre within his influence, felt that there was something about him to inspire awe. He might not have realized
what it was. There was a cheerful piety in his whole demeanor
which made one feel that he was in the presence of one wha
was in correspondence with heaven. His every day walk wa-s
only the outward expression of the inward feelings of his soul,
His face shone because he held such intimate communion
with God. He drew daily supplies of grace fiom the fountain
head; he daily burnished his gospel armor, so that he was
always ready for action as a leader of the hosts of the Lord..
His spirituality of mind seems to have been habitual (however
much he did at times deplore his languor of feeling), so. that
whenever one came where he was, he appeared like one who.
had just come down from the mount.
In preparing this memoir, it has been the autrlor's purpose to,
draw as largely as possible from  the productions of Dr. ~ale's
own pen. He kept a memorandum through the greater part of hi&
ministerial life; and during portions of this time it is very vo,
luminous.  There is much in this memorandum of surpassing
interest, as it serves to introduce the reader into the inner
chambers of his heart, and to give him a most striking,. an
1




2                       PREFACE..
unerring likeness of himself. There we are enabled to see the
man as we could see him nowhere else. He shows us his heart
as we had never before seen it; and firnishes us with a measuring line by which we may fathom the depth of his piety, as
we had never been able to do. A man of ordinary religious at
tainments, when reading these records of his religious exercises,
his conflicts with the corruptions of his heart, his strugglings
after holiness, his earnest wrestlings with God, and the intensity
of his religious emotions, will be likely to h ave a very diminutive view of himself, and feel, as we may suppose a pigmy would
feel, when standing by the side of a giant. Yet he never looked
upon himself as any thing else than "6 less than the least of all
saints."
Dr. Yale occupied his pen for the last few months of his life,
in preparing a work which he called a Review of a Pastorate
of Forty-eight Years; and which he had just finished at the
t-ine of his decease.  He had finished it, though it had not
then gone to the press; and it is not known that he intended to
give it to the public during his life. The readers of that work,
should it ever be published, need not be informed that it is a
book of great interest. It contains very many incidents connected with his pastoral labors, and very many hints suggested
by his experience, which will be found of great practical utility.
Yet, in such a work as that, while the writer was.narrating
circumstances of thrilli;g interest, and uttering sentiments of
the deepest wisdom, it was not to have been expected that he
would open the sanctuary of his own bosom for the inspection
of the world. This was no part of his design, and this his
delicacy of feeling and Christian modesty, would have forbid.
Upon examination of that work, in manuscript, it was believed
in no sense to occupy the place of a memoir; though there are
some things in it, which, if they had not been there, would
properly have come into such a work. In preparing the following pages, it has been the compiler's design to exclude from
them everything which Dr. Yale had previously inserted in the
Pastorate. This he believes to have been done, so that it is not
known, that, in a single instance, the same matteP is contained
in the two books. Having said thus much, my purpose shall be,
as far as possible, to give an outline of his character, and labors,
and religious sentiments, in the language in which he has
himself expressed them.




THE MODEL PASTOR.
INTRODUCTION.
There is a way in which the living may hold communion with the dead. It is not by receiving communications from the invisible world, nor by invoking
responses from the spirits of the departed. We would
not, if we could, disturb the slumbers, or break in upon
the, repose of our sainted fiiend. Nor would we desire
him for a moment, to suspend those holy aspirations
which he is breathing forth before the throne of God,
for the purpose of communicating with us. Werejoiced
in his company while living; and we take pleasure
in calling to mind his excellencies, now he is dead.
But after along and toilsomelife, spent inthe service
of God and in labors to benefit his fellow-men, it is
his privilege to rest without molestation or disturbance;
and so may he rest until the time appointed for him to
awake.
*We know, too, that this was in accordance with his
long-cherished desire. He was willing to labor through
the day; nor did he, through the spirit of indolence,
desire to have the day come to an end, so that he might
be released-from toil. Yet did he anticipate the termination of his conflicts and his toil with satisfaction, and
felt willing to lay aside his armor, and to rest from his
labors whenever: God should see fit to order it. He communed with death aswith a friend, and he looked into
the grave as the place of his repose.
Several years before his death, and while enjoying his
accustomed vigor, considering the uncertainty of human
life, and impressed with the idea of his own frailty, he




4                    HIS WILL.
solemnly penned and properly executed his last will and
testament, in which he gave to this thought a prominent place. An extract from this document is here introduced, for the purpose of illustrating the piety of
his character, even in those. things which were not
strictly religious; and also of showing the light in
which he looked upon death, and his expectations of a
future state. It commences as follows:
"In the name of God, amen. I, Elisha Yale, of the
town of Johnstown, in the county of Fulton, and state
of New York, being of sound and disposing mind, memory and understanding, and in good health, but considering the uncertainty of human life, do hereby make,
publish and declare my last will and testament, in manner and form following:
1. I commit my soul into the hands of my ever-'blessed
Lord Jesus Christ, the only Redeemer of men, my
Lord and my God, to be pardoned of sins innumerable
through his blood, and clothed with his righteousness,
to be accepted before God, and to be sanctified by his
spirit, and made perfectly holy to be fit to dwell in his
eternal kingdom-all my salvation and all my desire.
2. I commit my body to the dust from whence it came,
to be kept by my glorious Lord in union with himself,
in a good, sound, unbroken sleep, till the morning of
the resurrection, and then to hear thevoice of the archangel andlthe trump of God, and come forth in the glorious resurrection to be united again to my spirit, and to
be forever with the Lord."
Having thus committed his soul into the hands of him
on whom alone he rested his hope of salvation, and his
body to the dust, he proceeds to make a distribution of
his effects among some of his friends; but giving the
most to his surviving widow, to whom above all other survivors it properly belongs. To the execution of this will,
in all its parts, we most heartily assent., We love to
think that since it has pleased God to remove him
hence, his body lies by the side of his father, and in the
midst of his people, in undisturbed tranquility, and that
his soul is with the blest in Heaven.  So be it, amen.




COMMUNION WITH THE DEAD.            5
Yet, is there a way in which we may hold communion' with the dead.
Two enquiries here present themselves:
1. How is such communion to be held?.
We hold communion with the pious dead by thinking
of their virtues; by recounting their deeds of charity;
by calling to mind their acts of beneficence; by remembering their instructions; by recollecting their pious
examples; by repeating their admonitions; by practicing their counsels; and by cherishing that spirit of devotionrto God, which gave type to their character while
living.
2. What is the benefit to be derived from such communion?
It is not to supersede those communications which
God is pleased to address to us in his word. It is not to
reveal to us those secret things which God has not seen
fit to reveal. It is not to impart to us a superstitious
reverence for the lifeless dust of departed friends. But
it is to exhibit and illustrate the nature of true piety;
to furnish us with examples for imitation; to excite survivors to holy action, to diligence and fidelity in the service of God; and to magnify God's grace in theChristian walk, and holy deportment, and consistent example,
andhumble piety, and peaceful end of God's devoted
people.
This is the end of biography. Not to praise the
dead. They are deaf to our praise, and receive from it
no advantage. But to benefit the living, and to com,
mend a life of religion, a life devoted to the service of
God, by a reference to the life and deeds of his departed
people. If the following pages do but answer this end
it is all that is desired in their behalf,




6           EARLY RELIGIOUS IMPRESSIONS,
CHAPTER  l.
HIS EARLY LIFE, HIS RELIGIOUS EXPERIENCE AND HIS
PREPARATION FOR THE MINISTRY.
Elisha was the son of Justus and Margaret Yale,
and was born in the town of Lee, in the county of
Berkshire, and State of MIassachusetts, on the 15th day
of June, 1780. His mother's maiden name was Margaret Tracy; and his ancestry on the side both of his father and mother, were professors of religion, and believed to have been pious and praying people. His own
parents, however, during his childhood, were not either
of them members of any Christian church. His father
made a profession of religion many years after; and
his mother died when Elisha was but fifteen years of
age. But though she was not a professor of religion,
some of her most intimate friends believed her to be possessed ofgenuine piety. Elisha, in early life, was the subject of many serious impressions; was subject to parental
discipline, and was held in restraint by parents who always vigilantly guarded his morals; andhe afterwards
believed that he was often remembered before God, ill
the prayers of pious friends.
At the time of his mother's death, his mind appears to
have been a perfect. chaos, and so destitute of all proper religious feeling, as that he afterwards thought
of it with the deepest amazement. In view of it, he enters upon his journal the following record: "Alas! I
have often reflected with horror on my thoughts, exercises and views at that time. What a heart was then
within me! and at that time, how insensible was I to
its horrid vileness!"
His childhood was marked by some incidents of which
he was accustomed to speak, in after life, with the deepest interest. In two or three instances he narrowly escaped death, in which he afterwards recognised the
merciful interposition of hisHeavenly Father.  Once,
when a little boy, was he tempted to the commission of




EARLY RELIGIOUS IMPRESSIONS,         7
theft, by taking a sled which belonged to a neighbor.
In speaking of it, he says: "I took it and drew it home.
My father met me at the door, and questioned me about
the sled. Finding that I had stolen it, he made me understand that it was wrong, and immediately sent me back
with it. I do not remember that from that day I ever
had a thought of stealing anything whatsoever. That
parental admonition was very effectual,"
Though he passed through the entire period of childlhood and youth, before he became thi subject of God's
renewing grace, during this time was he frequently exo
ercised with serious thoughts, and deeply awakened to
a sense of his spiritual necessities. "One day when I
was very young," he writes, "being at play in a field
with two or three little boys, one of them  said that
there would be a day of judgment, and that this
world would be burnt up. This deeply impressed my
mind, and I often remembered it afterwaclds.  Whenever
the thought of it returned I felt serious; and even to
this day the thought of it is solemn. This was the first
religious impression which I remember to have been
made upon my mind. In my succeeding days of childhood and youth, I used frequently to dream that the day
of judgment had actually comes  Perhaps this might
have been the effect of that deep impressiont" Again
he writes: "A short time before my mother's death, I
heard of Christ, and of conversion, by means of the conversation of two men who were laboring with me in the
field, I had doubtless heard of them many times before,
but they never before made such an impression upon my
mind as to abide, and even then they did not abide so
as to make me serious. I can hardly have an idea of the
greatness of my stupidity. It is a wonder that I was
not always left in that situation,"
From his childhood, he had a great fondness forread&
ing; and among the books which he read, there were
some which in their character were decidedly religious;
such as the sermons'of President Davies, and Baxter's
Call to the Unconverted. The reading of these books
made a strong religious impression, so as sometimes to




8          INFLUENCE OF WORLDLY COMPANIONS.
make him tremble greatly.  "For about a fortnight,"
says he,'I was full of fear at times, and it seemed as
though there was but a little space between me and the
bottomless pit."  Yet was his seriousness then but of
short duration.
Among the things which contributed much towards
driving away his serious impressions, and producing a
state of thoughtlessness in respect to the things of religion, was the influence of worldly companions and his
love of worldly pleasure. Of this he speaks as follows:
" From my twelfth to my sixteenth or seventeenth year,
the company nearest to me, and with which I frequently met, was such as tended not to form my mind to virtue, but the contrary; yet, through the good providence
of God and the care of kind parents, I was restrained
from those excesses of wickedness, to which many are
suffered to run."  In view of this, hemany a time marvelled at that kindness of God, by which he was preserved
from those fleshly indulgences, which have proved the
snare and the ruin of so Inany.
Mention has already been made of the serious impressions which were made on his mind by reading the sermons of President Davies. His sermon on the resurrection and final judgment, in particular, affected him very
much. In reference to this period of his life, he writes
as follows: 4"During the time of this seriousness, I was
invited to attend a ball, the first to which I was ever invited.  My mind was so much impressed that I wished
for some excuse that would be satisfactory; but I found
none. I wished that my companions would become serious. It appeared to me that I had much rather attend
a religious meeting than a ball. -Ho-Ioever, the love of
evil companions prevailed; and being advised by a
young man older than  myself, I resolved to go.  I
went, and with this went all my seriousness."
During the autumn of 1798, and the winter of 1799,
he taught a school in IRichmond, with a good degree
of success; and as to his religious state at that time, he
has given us the following account; "During all this
time, my mind was grossly stupid as to religion, and yet




DANCING PARTIES AND BALLS.          9
I seldom slept without praying.  This was purely
through a fear which had remained on my mind for
a number of years, and especially after my terrors
in reading Davies' sermons. In the spring I returned to
Lenox [the place of his father's residence], where I
found my companions uncommonly engaged in the pursuit of pleasure. A small number with whom I was
specially connected, had been in the habit of meeting
frequently during the winter, for dancing. I joined
them. B3ut after having been dancing till midnight, I
did not very well know how to go home and pray. The
thoughts would come into my mind, but I would suppress them. Thus I had many struggles in my mind."
Finding such to be the influence of dancing upon
the religious state of his mind, it is not to be wondered
at that he felt decidedly opposed to the practice during
all his subsequent life. It was his settled conviction
that an attendance upon dancing parties, and the
amusements of the ball-room,. were inconsistent with
the seriousness of a religious profession, destructive to
the enjoyment of vital religion, and directly calculated
to dissipate all serious religious impressions. Dancing
and praying appeared to him to be decidedly hostile to
each other, so as that the two can never be made to
harmonize.
Dr. Yale was accustomed in after life, to take a retrospective view of the past. He often looked back
upon the days of his folly and impenitence, with mingled emotions of amazement and thankfulness. He was
amazed at his own stupidity and heedlessness about his
soul and the interests of religion; amazed at the
matchless mercy and grace of God by which he was
preserved in being and finally led to repentance. And
he was thankful for God's long suffering and forbearance, and benevolence in  his regeneration.  His
thoughtlessness, and neglect of religion, and abuse
of the means of grace, and failure as to the proper observance of the sabbath, filled him in after years with
the bitterest regret, and prompted to the exercise of the
the deepest self-loathing.




10            SABBATH SINS LAMENTED.
The eleventh day of November, 1830, was set apart
by the General Assembly of the Presbyterian church as
a clay of fasting and prayer, in view of the extensive
desecration of the sabbath, which is chargeable upon
the people of our land. This day was observed by Dr.
Yale with feelings of peculiar interest, and at this date
he made an extended entry in his journal, in which he
takes a view of his early life, and speaks with the deepest humiliation of heart, in respect to his sins in the
profanation of God's holy sabbath. Sabbath sins he always regarded as among the most heinous; and the rernembrance of his sabbath profanation, even in the
days of his youthful fbolly, and only in such ways as are
common to the young, filled him with the deepest
shame. To these sins he applied the expressive word,
"abominations," and it was in this-light that he regarded them.
Yet it is not to be supposed that he exceeded other
young Lmen in thoughtlessness, or his love of worldly
pleasure, or his inattention to the claims of the sabbath. Indeed he speaks of himself as being derided
and abused by others; and seems rather to have been
enticed into that course of folly by the influence of
vain and worldly companions. Yet was it also in accordance with the inclinations of his own corrupt heart
and hence it produced in his mind such feelings of remorse.
Dr. Yale has stated above, that upon his return from
Richmond to Lenox, in the spring of 1799, he found the
young people very much engaged in the prosecution of
worldly pleasure. It was proposed to establish dancing
parties, to be continued once a month through the season. The account which he has given of this arrangement is as follows: "This appeared to me to be a fine
thing. Accordingly, being invited, I gave in my name
as a subscriber to this school of Satan.  In May the
first was attended. I thought this was doing well. This
joined me still closer with several young friends whom
I greatly esteemed.
I promised myself much satisfaction in this new




REVIVAL AT LENOX.              I1
mode of amusement, and gloried in it greatly. But in
the beginning of June scenes opened which brought in
a new train of thoughts, and eventually produced a
very great change in my character and conduct,""
It does not appear that these dancing assemblies were
held through the season, as was anticipated; or if they
were, our friend had experienced such a change in his
feelings as to have lost his relish for the amusements
which were there afforded.
At that time there was in progress in some parts of
the state of Connecticut a remarkable revival of religion. The Rev. Mr. Shepard (afterwards Dr. Shepard),
the pastor of the church of Lenox, paid a visit to some
of those places which were then enjoying the reviving
influences of the Holy Spirit; and upon his return,with
his heart uncommonly warmed up with a spiritual influence, and possessing an uncommon measure of the
Spirit's presence, he entered upon a system of labors
which resulted in a revival of religion among his own
people. He preached with peculiar fervor; and established meetings for prayer and religious conference,
which were blest by the Spirit as the means of great
good.
The mind of young Yale, then thoughtless and specially occupied with the pleasures of sense, was arrested.  Being invited by a particular friend whose father
was a professor of religion, he attended the first conference meeting which was appointed, and as he believed,
the first which was ever attended in the place.  Of this
meeting and the state of his mind subsequently, he
gives the following account:
"The subject of discourse was the Being and Perfections of God. It seemed new.  lly attention was
awake. I began to think. I was convinced that there
was a God in reality, and saw some evidence of it more
than I had ever seen before; although I do not remember that I ever doubted the Divine existence. The next
week I attended another conference, when people
flocked together from all parts of the town. The divinity of the Scriptures was the subject of discourse. I




12           HIS RELIGIOUS EXERCISES.
assented to this. AMy attention became more fixed. I
rode home in company with a wise and influential
Christian, who conversed considerably and helped to
lead on my mind. Conferences were continued-young
people were desired to write on the subjects. I wrote
-entered deeply into the spirit of them, so that they
engrossed all my thoughts, and occupied the chief of
my conversation. As my views often enlarged, I became more acquainted with myself; and though I was
often puffed up with pride, yet my views of myself
tended to abase me in my own eyes.
"Sometime in the summer of 1799, I am not able to
mention the day, I obtained hope of an interest in
Christ. I had been mourning because I had not been
more deeply convicted of sin. For though I had felt
myself a great sinner, yet I had not felt that terror
which many feel, and therefore it seemed as though I
had not been suitably prepared for regeneration. Some
obtained hopes before I did, which increased my anxiety, and gave opportunity for the exercise of envy. I
remember well, one sabbath when in company with a
few such, I envied them so that I could scarcely bear
their sight. Then indeed was my soul in the gall of
bitterness and under the bonds of iniquity. About the
same time, a question was proposed about prayer which
gave my soul great anxiety. It seemed as though I
could not pray right, and yet I could not live easy
without prayer.  Several times I met with great terror
when I attempted to pray.  Being one day in my
chamber alone, thinking on my condition, the 51st
psalm, 1st part, L. M., of Watts' version, seemed to be
exactly right to me, and the very language of my heart.
Then I could pray like a perishing sinner who had nothing to depend upon but the sovereign grace of God.
It seemed to be easy with me; and yet I had not the
most distant imagination at that time that I was a
Christian.  Indeed, till two or three days after,
thought nothing about having experienced grace, and
then the thought was first suggested by a friend to
whom I had been speaking of my exercises. Then I




HIS DESIRES FOR THE Mi[NISTRY4       13
began to hope. But I was very much afraid to depend
on what I had experienced, and the more because I did
not think of its being gracious, till my friend had mentioned it, I was afraid of depending on his word for it.
However I have many times thought since that it was
rather favorable than otherwise, because my exercises
spoken of above, did not in the least proceed from an
idea that I was a subject of mercy. I always have
looked upon my beginning as very small, and have
sometimes doubted from this very circumstance.  But I
judge more by the fruit, than by the bud."
1 am happy to have been able to present this account
of Dr. Yale's early life and religious experience from
his own pen.  It was written by himself at different
times, much of it more than forty years ago, and interspersed in his diary without any particular regard to
the order in which the events took place; and yet, beyond all question it is a truthful exhibition of the state
of his own mind and his religious exercises at that pe~
riod to which it refers. Though he speaks of the begincD
ning of his religious experience as very small, yet;
small as it was, the change at the time was very deci.
sive. The change was apparent in his whole' moral
character; in his feelings, his train of thought, his
theme of conversation, and his habits of life. fIe was
effectually cured of his love of sensual pleasure;  to,
him the ball-room had lost all its charms; his prayers
were no longer a heartless form; and he felt no disposition to spend the sabbath as a day of recreation and
idleness. He had become a partaker of that grace
which moulded and modified his whole moral character.
From the time of his conversion, he was the same
conscientious, exemplary Christian, that he continued
to be through life. One who was on terms of' great
intimacy with him at a very early period of his reli-.
gious history, and who ever after retained that intima-.
cy, in a recent letter to the compiler of these memoirs,
used the following language: "Mr. Yale was the same.
decided, uniform  Christian at twenty, as at seventy,
2.




14 HIS EDUCATION AND ENTRANCE UPON THE MINISTRY.
Ready for conversation, good in the prayer-meeting,
Bible with him in every religious service, careful in his
daily walk, never uttered a foolish word, studious, systemnatic, laborious, advancing constantly, humble, unblarnable."
It has been already remarked, that from early youth,
Dr. Yale was particularly fond of books.  The books
to which he had access at that period of his life were
by no means numerous.  Yet did he read all that came
into, his possession, and improved all the facilities for
improvement in literature which were within his reach.
For years before he experienced a change of heart he
had earnestly desired to devote himself to literary pursuits. He says of himself: "I had early very strong
desires of becoming learned, and of being a minister.
No object excited my admiration so much as literature;
and I little envied any but learned men. And of all the
professions, the ministerial only had any charms for me.
But I used to endeavor to suppress my desires, because
I supposed it impossible that I should ever obtain a
liberal education.  It was not that I might do good,
however, that I wished to be a minister; but I thought
ministers so good and happy, and so honorable that I
wished to be one."
After his conversion he retained his love for literary
pursuits,  and his desire to become a minister; though
his motives for desiring that office were not only greatly
modified, but thoroughly changed. It is true that he
always regarded the office as more honorable than any
within the reach of mortals; yet'did he also cherish
an impressive senseof the fearful respo'nsibility which it
involves; and he desired to enter upon it and to discharge its duties that he might thereby be enabled to
do the most for the glory of God, the good of the
church, and the salvation of men.
At the time of his conversion he was possessed of
such an education as that he was thought qualified to.
teach a common school; and at the time that he determined to undertake the attainment of an education for
the gospel ministry,his circumstances would not admit of




HIS LITERARY ATTAINMENTS.          15
his pursuing a regular collegiate course of studies. From
that starting point his whole course, both literary and
theological, was ernmbraced in a period of lcss than three
years in a private school taught by the Rev. Nathan
Perkins of West Hartford, Connecticut. During this
short period of preparatory study, he was so diligent
and laborious, that he made greater proficiency than
most young men would in the same time; yet did he
regard himself as but poorly qualified Ifr the work
when he was licensed and entered into the field.
In his journal he has given an account of his license
in the followinfr words:'"Feb. 15th, 1803. This day, in company with
Messrs. Osborn and Wetmore, presented myself for a
license to the North Association of Hartford County.
After examination it was voted that we should be approbated, and licensed by that body to preach the gospel. The day following, Feb. 16th, we received our
licenses. When this was done, Rev. Mr. Hawley,
moderator, addressed us in a short but very friendly
and pious speech, inculcating an entire devotion to our
work, great diligence in the cause of the Redeemer,
and that we might be successful he recommended frequent and fervent addresses to the throne of grace.
Dr. Strong then made somewhat of a lengthy speech,
in which he urged in the strongest manner the necessity of attending diligently'and thoroughly to classical
studies. He reminded us of the responsibility which
that body had taklen upon themselves, and the critical
situation in which they were placed by licensing those
who had not been liberally educated. He moreover
recommended great care and caution that we might not
speak diminutively of collegiate education; but do all in
our power to promote institutions so profitable and
honorable to our country.  Surely his observations
were very weighty, and I am sure they pressed down
my very soul.  How poorly qualified to preach the
gospel to poor ignorant immortal souls! May I remember the Doctor's advice as long as I continue to preach the
gospel, should it be to the day of my death. Rev. Mr.




THE TYPE OF HIS PIETY~
Washburn made some remarks to the same purpose, and
concluded by assuring us of the friendly assistance of
the association as far as their aid would be beneficial."
Dr, Yale never did undervalue the advantages of a
collegiate education; nor did he ever cease to regret
that his own early advantages had been so limited.
Yet such were the powers of his mind, and he
entered upon his work with so much of the spirit of
devotion, and he was so systematic in his labors, and
he pursued them with so much diligence and industry,
that he took a most respectable place among his brethren in the ministry, and was honored as a very successful
laborer in the vineyard of his masters.  He after
received the honorary degree of Doctor of Divinity
from one of the leading literary institutions of the
country, and though the honor set as lightly upon him,
perhaps, as upon any man who ever wore it, yet very
many are far less deserving of it than he. He was a
great biblical scholar, and became an acute theologian;
while his literary attainments were such as to command
respect even from the learned.
CHAPTER II.
THE TYPE OF HIS PIETY.
That Dr. Yale was an eminently pious man, none
doubts who has had the benefit of his acquaintance.
The character which the pen of inspiration gave to the
early companion of Paul, was in a high degree applicable to him; "He was a good man and full of the Holy
Ghost and of faith:" The design of this chapter is to
present some things, by which his piety was particularly
distinguished.
1. It was eminently characterized by the low opinion
which he had of himself; and the humiliating view
which he took of his own innate corruptions. If the
estimate which others form of him, is to be graduated




DEEP DISTRESS ON ACCOUNT OF SIN.       17
by that which he formed of himself, it would by no
meansbe of an elevated character. I-e was perpetually
struggling with sin, and perpetually mourning over
the remains of corruption within him. This fact it is
proposed to illustrate by some extracts from his journal.1829, March 22. "Pained in view of my sins and inperfections.  Sorrow, sorrow, sorrow continually on this
account; yet not so deep as it should be, or so entirely
godly;'Godly sorrow worketh repentance unto salvation, not to be repented of.'"
1831, Sept. 4. "In the morning felt ineffable distress.
on account of my internal pollutions.  Could find no
language to express the horrid, horrid, horrzid- sins of my
heart —my neglect of duty-my wicked perfrm.ance of
duty —my contaminations of others by my poiuhtiions.,.
Cried to God, and- delighted to know that' Jesus saves;
from sin —takes away the stony heart —gives a heart
of flesh-cleanses from all sin. Butthe thousandthpart
cannot be said, nor felt, nor conceived by mne nor by
1leane  b 
Sept. I6. "Set apartthis day as a day of privatefasting and prayer-particularly to recollect myself, and
prepare to preach,and to do all the duty incumbent upon
me in this solemn  time, and also to intercede in behalf of many perishing souls. In the course of the day
meditated much on the Ist chapter of the Ist epistle of
John, on fellowship, Some delightful views. Then on
my sins. At first I seemed to have brut little sense of
them. But they came upon me as a flood, overwhelming all my thoughts, without numbers or measure, or
bound. It seemed for a time as though I could distin.
guish nothing in the immensity. But I took the ten
commandments and looked them all over, and found particular sins against every one. Then I looked over my
past life, and saw sins in every period, childhood, youth
and riper years. Then I looked on the ministry, and
saw amazing sins against God, and against souls. My
distress and confusion in view of them were inexpressible, yet I knew that the number and aggravations of
my sins were inconceivable by me, God only knows




is             HUMBLING VIEWS OF HINIISELF,
them. How true his holy word! My heart is deceitful
above all things and desperately wicked; who can know
it? I tried to fix upon the passage in close connection
with fellowship; but for a time could not, to much advantage.'If we confess our sins, he is faithful and just
to forgive us our sins, and to cleanse us from all unrighteousness.'  I wished for a sense of pardon, and assurance that my sins should be all cleansed away. I
was not troubled with a fear of wrath, but with the immensity of my sins, -which seemed not to be removed
away.
"'Cleanse me, oh Lord, and cheer my soul."
I read the fifty-first psalm,. and also Watt's version.
It was precious. Surely there have been other souls
oppressed with sin. After struggling for awhile I went
to the mercy seat with my soul, and committed it to my
Savior, to be cleansed by him. 0 Lord, my only Savior, I bring my soul to thee.  Besides thee there is no
Savior. I despair entirely of doing anything without
thee. All my doings to come to thee are polluted, my
prayers, my reading, hearing, endeavors to repent, believe and trust. All are like the leprosy of the leper,
when he came to be healed-all unclean; like the services of the worshipers offering sacrifices and oblations, all needing to be washed. To thee I give up my
soul, to be saved, to be washed in thy blood, to be purified by thy spirit, to be saved from the world and the
devil by thy power.  It is said that thy name is Jesus,
for'he shall save their people from their sins.' Thou
hast said,'Him that cometh unto me, I will in no wise
cast out.'  I come to thee just as thou hast said, a sinner to be saved from  sin by thee, in thine own way.
0 Lord, thou wilt not cast me out. Thou wilt save me
as I need, as thou art able, and as thou hast promised.
Amen."
Similar extracts might be copied from his diary, to
any amount; but I will give but two or three mores and
these shall be very brief. Though they breathe the
same spirit of deep humility, on account of sin, and




HIS DESIRES FOR HOLINESS.           19
though they present him as engaged in severe and earnest struggles with his own depravity; they do at the
same time, give us some additional features of his Christian character.
1822, April 6. "'0! ho-w barren my soul!  I seem to
have no desires, and my prayers do not ascend over my
head. I have not a spirit of prayer.'God, be merciful to me a sinner' "
1824, July 4. "Mivy heart-how  vile-pride —ambition-self-envy-these enemies —O Lord, bring them
out and slay them.'0, for a closer walk with God.."
To walk with God —this is, to believe as he teaches
-to obey his commandments —to go as he directs-to
aim as he aims-to shun what he hates-to delight in
what he loves."
July. 13. "Selected for preaching in the evening, a
sermon on the  case of the wicked woman forgiven.
Blessed be God, it was an encouragement to my own
soul, particularly as to prayer. I had been so sinful, so
remiss, so guilty, that my confidence in prayer was
gone; but this renewedmy confidence.  My sins did not
seem to be so great a bar-no bar at all. I monrned
over all my imperfections, and sins, in this respect.  My
success in the ministry seemed little-my work difficult
-as though great efforts were necessary to do anything.
Others seem to do their work easier than I.  Indeed, it
has seemed so a long time-my prayers not heard-my
preaching  not blessed.  I mourned over -this, wept,
besought God to correct all my disorders, and make me
right. I did beseech him to bless my labors, my people.
0, that God would subdue my heart, and bring me to
himselfo"
2. His religion was characterized by his earnest desires after holiness. His conscious imperfections were
productive of the bitterest grief, and he sighed, earnestly
sighed for deliverance.  His convictions were strong
that the work of sanctification was progressive; and
the idea that a Christian believer becomes perfectly sanc



20                SELF VIGILANCE,
tifiled, as the result of a single struggle with his corruptions, was not in accordance either with his theology
or his experience. He fully believed it to be a work
which, for its completion, requires the whole period of
a man's natural life. He had no doubt thathis warfare
as a Christian, would continue as long as he dwelt in
the flesh, and that it would only be as he passed into
a state of immortality, that all his sins would be washed away. Yet, if there was one desire which burned in
his bosom, with greater intensity than another, it was
that he himself might be altogether free from sin.
1829, Nov. 10. "When I awoke in the night, the
beauty of holiness delighted my soul. I felt some of my
unholiness, and longed to be holy as God is holy. Oh,
how hateful did all that religion appear which is not
holy!'
1831, June 19. I have tried to preach three sermons
this day. But it seemed as though I could not preach.
Yet people were pretty attentive. Yet oh! the terrors
of my own soul!  What it is, I know not, but usually
preaching is my greatest terror, Lord wilt thou not
afford fme relief?  Is this because I aml so prone to be
proud and vain, and self-sufficient?  Dost thou employ
these inward trials to keep me low?  Anything, O Lord
but sin. Let me be filled with horror rather than pride.
Thou knowest what I am, what I need, what is good
for me, 0, do teach and help me to preach as I ought.
and let me look at what I preach, and the spirit by
which I am actuated, rather than my own joys, or sorrows, comforts or terrors. Let my soul be subdued unto
thee, and be sanctified and pardoned through Jesus
Christ, and all shall be well. Amen.
1829, Aug, 22.. "Search me, oh God and know my
heart; try me and know my thoughts, and see if there
be any wicked way in me, and lead me in the way everlasting."  I do not desire to cover my sins.  0 God,
do I not desire to discover them?  Wilt thou not lay
them all open to me, and enable me so to see Christ,
as to be able to bear this dreadful sight?  0, my God,
teake away all my sin, Sweep, wash, tear away all my




SELF VIGILANCE.                21
pollution.  0 make me holy, even as thou requirest me
to be holy.  Why should I love the praise of a man
that shall die? Of man, a sinner?  Of man, who is only
convalescent in a hospital, to say the best of him?
Of man, more than half blind, unholy, unfit for anything,
except to be purified by the grace of God?  Shall such
beings praise one another?  Shall such beings be tickled with each other's praise?  0, what folly!  0 may
I evermore be pained, instead of pleased at such praise.
0, may I be deeply abased, and loathe, and abhor myself."
3. His piety was characterized by a remarkable deglee of self-vigilance, and a close inspection of his own
heart. He was a most rigid disciplinarian-and more especially in regard to himself. He seemed constantly to
have before his mind the injunction of wisdom, and it
seemed ever to be his purpose to fulfill that injunction,
to its very letter: "Keep thy heart with all diligence,
for out of it are the issues of life." This point shall be
illustrated by further extracts front his diary.
1829, Oct. 29. "Felt some anxiety in the morning, about myself, the church, the hoping, the awakened and others; and endeavored to lay all before God.
Troubled some with myself because I meet with no enemies in my heart just now. Fear they are lurking in
the walls to deceive me. I know they are not all dead,
and that I must never put off my armor so long as I
live. Entreated the Lord to keep me awake, and active, and watchful day by day, that the enemy may get
no advantage.'
Sept. 7. "I must tallk some with my own heart. I
have seen in thee, 0 Heart, some of the most deadly enemies of my soul; pride, self-complacency, vanity, ambition. These like serpents lift up their crested heads,
and flatter that they may deceive; and try to deceive
that they may destroy me. I could find no relief but in
Christ.  0 Lord, deliver me for thy mercy's sake."
1835, Feb. 28. "I have preached to-day on this text,
Ps. 71, 16,"  "I will go in the strength of the Lord, I




22                SELF-EXAMINATION.
will make mention of thy righteousness, even of thine
only."  This is my purpose, and is well adapted to my
case.  This is just the strength I need; just the righteousness in which I can safely appear.';Who exposed to others' eyes,
Into his own heart never pries,
Death's to him a strange surprise."
I will now endeavor to pry into my own heart.  This
is so much the age of action, that the temptation is very great to neglect one's own heart.  I fear I have fallen by this temptation. The inevitable consequence is
leanness of soul, self-ignorance, and a loss of communion
with God. But where shall I begin?
1. My views of truth —My  doctrinal views-My
spiritual views.
On examination, I find that my doctrinal views do
not differ very materially, from what they were thirty
years ago. I am satisfied that they are agreeable to the
word of God.  Yet am I not hereby justified.  God is
my judge.  Perhaps many are satisfied that they are
right, who are yet totally wrong.  But I do think that
my views accord with the plain teaching of God's word,
without addition, without diminution, and without variation.
Were I as well satisfied with my spiritual views, I
should not have much ioom to doubt. Is it then anything more than intellect? Than reason exercised correctly about revelation? Are my affections engaged so
that I do truly esteem, admire, love,delight in, submit to
and cordially receive God's truth as revealed in the
word?  There is a receiving of the truth in the love of
it.  Is it so with me?  I think it is.
2. My profession and duties.
I have long plrolfessed religion, and performed its duties.  Without them I could not consistently think myself a Christian. But with these, I am not, unless I have
something more.  There is a duty of the spirit.  Does
my heart perform duty?  I am in the closet, the family,
the sanctuary, every place.  But this may be professional belonging to my ministry, or it may be by habit.




SELF-EXAMINATIO-.               23
Or it may be to keep up my profession or appearance
of consistency. Or it may be to be seen of men. Or it
may be to gain the favor of God.  is it none of these?
Suppose all these considerations to be blotted out of
my thoughts.  Is there anything else to keep up my
profession, and to stimulate me to duty?  Suppose it
were all to be done again, would I make a profession of
religion and engage in duty?  I think I would.  But
why? W- hat moves thee, 0 my soul, to think this?  Do
I love this religion? Do I love the author of it? Do I
feel myself bout'ht by Jesus Christ?  An I desirous to
honor him?  Am I governed by his will in duty? And do
I with my heart, in the spirit feel and act in my duty?
In this ordinance of the Lord's supper, what is it which
induces me to partake of it?  MJy Lord's command is
the outward inducement.  But is it because I love him?
Do I feel my need of him as a whole and complete Savior?  And do I partake of this ordinance so as to partake of Christ?  Do I view it also as the seal of the
covenant?  And do I partake of it so as to seal my covenant with God, and renew my entire devotion to him?
Do I view it also as a feast in the wilderness, not for
the body, but for the soul?  And partake of it for my
spiritual nourishment and growth in grace? and that
I may serve the Lord more spiritually truly, fervently,
and effectually? And do I also view it as an amazing
token of the Savior's love?  And do I receive it with
lively gratitude and thanksgiving?
Furthermore, do I see in this the most lively expresion of the evil of sin! And do I abase myself the more
deeply before God my Savior on account of the extreme
evil of sin against one so good and gracious?  And do
I take occasion from this view, of sin to oppose it more
effectually, entirely, sincerely and prayerfully?"9
The above is but a sample of the fidelity with which
Dr. Yale dealt with his own heart.  He looked upon the
heart as full of deceit; and there was nothing fromn
which he shrunk with such an involuntary shudder, as
the thought of being deceived in respect to his religious
state and his acceptance with God. Therefore it was




24              1HIS LIFE OF FAITH.
that he was in the habit of subjecting his religious character to the most rigid scrutiny. He looked at himself
with an eagle eye; and there was nothing in the state
of his affections, the feelings of his mind, or his motives
of conduct, which escaped his notice. Whatever else
he knew, or did not know he seemed to regard it as unpardonable for a man not to be familiarly acquainted
with himself.
4. Dr. Yale's life was, in an uncommon degree, a life
of faith.
He habituated himself to the exercise of faith in the
whole of God's character, and the whole of God's word.
Unbelief he regarded as a heinous sin; and it was a sin
against which he guarded his heart with' the greatest
diligence. His doctrinal views of truth accorded with
the standard of the Presbyterian church of which he was
a member. His firm reliance for salvation and acceptance with God, was upon the vicarious sacrifice of the
Lord Jesus Christ, and there were few errors from which
he shrunk with greater horror, than the denial of the essential Godhead of the Savior. On this subject he uses
the following language, in a letter to a friend, under
date of Dec. 16, 1850.
"I had rather that a teacher should be any thing
else than a denier of the proper Godhead of our Lord
Jesus Christ. No man that walks the earth is so offensive in my view. He pretends to be a Christian, and yet
strips Christ of his divinity, and exposes him  in the
nakedness of his humanity.  Oh! I cannot endure it.
Let him be Pagan, Mohammedan, Jew, Papist, Atheist,
Deist, anything-but let him not pretend to honor Christ,
and strip him of his glory. This I can not endure."
Nor was the faith of Dr. Yale a mere assent of the
understanding to religious truth. Faith in him was a
vital principle, which controlled the affections, and
prompted to a life of obedience. He leaned on the grace
of Christ, as a child leans on the arm of his father, or an
invalid on the strength of his friend; and his eye rested
on the word of God, as the eye of the mariner upon the
needle of his compass.




HIS LIFE OF FAITH.             25
Take a few more extracts from his diary.
1830, Dec. 4.
"The Lord can clear the darkest skies,
Can give us day for night."
"Trust him, 0 my soul, with all thy wants, with all
thy cares. "Believe when nothing is to be seen."  "Offer thy prayer unto him without ceasing, and with just
the same confidence, when he hides himself behind the
dark cloud, as when he gives the visions of his glory.
For he is the Lord, he changeth not."
1829, April 4. "In the morning, several things which I
can not do, led me to think of walking by faith.  O how
delightful! Spiritual supplies, healing mercy for my diseased soul, bodily supplies, sermons, preaching, reading,
visiting, promoting Christ's cause by societies, contributions, &c., all I have to do, all I would have others do,
seemed to be the proper business of faith. Oh, let me
live by faith, and work by faith. The second Psalm
seemed peculiarly beautiful.'Christ is all, in all,' Amen."'
1840, Aug. 17. "Awoke between twelve and one, and
was up nearly two hours, pondering over the condition
of my neighbor, the church generally, and myself. Amazing unbelief!  Heb. xi, was the guide of my thoughts
and prayers. I saw clearly that the great thing I need is
faith. I entreated the Lordto work in my heart this pre
cious grace. The words of Garrick the comedian, were
in my mind, which he said to the prelate:'Imake fiction
appear like truth, and you make fact appear like fiction.'
I saw that the only remedy is faith; such faith as that of
Abel, of Enoch, of Noah, of Abraham, of Sarah, Isaac,
Jacob and Moses.  I prayed over these examples.  I felt
that the full and experimental belief of the realities revealed in the word of God, would lead me to do my duty.
I tried to get a plan of operations, so that I might daily
live by faith, and carry into practice what I feel."
If faith in principle, faith in feeling, and faith in action constitutes a Christian, then was he a Christian in
a preeminent degree. His faith was the governing
principle of his life; faith led him to rejoice in the
3




26      HIS CONSCIENTIOUS DISCHARGE OF DUTY.
government which God administers over the world, and
implicitly to follow the Divine monitions.
5. His piety evinced itself in his most scrupulous exactnessin the performance of whateverhe believed to be
duty; his conscientious regard to the requisitions of
the law; and the prompt discharge of all his legal pecuniary liabilities.
Things which might seem to be of small importance, and which by many, perhaps, might be thought
but little of, always commanded his attention.
Of this he speaks in the following passage from his
memorandum.
1822, Oct. 20. "Rose at four o'clock. In prayer was
affected with my imperfections, especially in not attending suitably to little things.' He that despiseth
small things shall fall by little and little.'  I can see
how I have fallen in my family, and among my people,
and before my fellow-men, by not attending to little
things.'0  this is a small matter-it will not do much
good or'harm.  I am  in haste and have more important business-let it go.'  This is an error. I have
prayed that I may be entirely altered in this respect.
This is, however, the work of the closet. It only shows
me what I should be. This is the morning of the sacrament day. 0, may it be the beginning of a new life!"
His religious principles prompted him to render obedience to the requirements of the civil law. There were
laws which his judgment did not approve, and which he
desired to be modified or repealed; yet while they continued to be laws of the land, he believed that they ought
to be obeyed. Civil rulers he regarded as "the ministers of God," and he believed it to be an unwarrantable assumption of rights for individuals to set themselves up in opposition to the requisition of the statute.
He ever adhered to the principle that government should
be maintained, even though it might be at the sacrifice
of one's private interests.
Time was when the postal arrangements of the United States were such as to impose an additional
amount of postage for every additional piece of paper,




HIS OBEDIENCE TO LAW.           27
though it might be enclosed in the same envelope, without regard either to its weight or its value. It was thought
by many, that an evasion of this law, where it could be
done without detection, involved in it no moral wrong;
and many good men had no misgivings in enclosing
bank bills, or other valuable pieces of paper in letters,
without paying the amount of postage required by law,
provided they were so concealed as not to be discovered
by those who were employed in the post office department. This subject, at one time, occupied the attention
of' Dr. Yale; and in respect to it he expresses himself in
the following terms:
1822, Jan. 23. "An occurrence has recently happened,
that has brought out a kind of depravity that I did not
suspect to be lurking in my heart. It is considered as a
kind of allowable fraud to conceal money in letters, and
not pay the full amount of postage. But God has showed me that an honest man is honest before God. I must
make inquiries on this subject, and understand the law
exactly, and then conduct accordingly. It is a sacred
duty to go exactly according to law. If I can not keep the
law of the land, when it is good, how can I keep the
law of the Lord which is far more strict and spiritual?"
Dr. Yale was strictly honest in all his pecuniary
transactions with others. On the subject of' the contracting and the payment of debts, he has given his
views at length in a letter to a friend, from which
I am permitted to make the following extracts.'"KINGSBOROUGH,.ipril 17, 1849.
Dear Friends: As you think proper to consult me in
regard to some temporal matters, I will give you the best
counsel I am able to give, and I wish you to use it
as Mr. Scott desired his friends to use his counsel-to
help them to make up their own judgmert. No man
can shape his course specifically by the mind of another,
unless he be a soldier, or a slave, or unreasonably willing to obey or believe what others command and teach.
If I give you good reasons for what I say, you can appreciate them-if I do not, you ought not to regard
them.




218              PAYMENT OF DEBTS.
CONTRACTING DEBTS. —I like the apostle's rule very
well.'Owe no man anything, but to love one another.'
Rom. xiii, 8. What Mr. Henry says on this subject you
know, or you may read in his Commentary. I will give
the substance of Mr. Scott's comments, which are about
the same thing. He says:'It can not be supposed that
the apostle meant to prohibit the contracting of debts
on any account, which is next to impossible to the
greatest part of mankind; but only to direct Christians
to pay all legal demands without needless reluctance
and delay, and with great punctuality; and that they
should avoid all superfluous expense, that they might be
preserved from debt, and from the danger and discredit
of not rendering to all their dues. Yet when all such
demands were answered, they would still owe love to all
men, with all the duties that would result from its enlarged exercise.' Mr. Scott continues by referring to
the learned Erasmus, who thought the passage might
be rendered in the indicative mode-' Ye do owe' — instead of the imperative-and he queries whether after
all that subsequent commentators have written, the passage ought not to be indicative.' The apostle was exhorting Christians to render to
all their dues; and having branched out the general precept into a few particulars, he closes by adding, ye owe
no man anything, &c; as if he had said: All that I
would inculcate is reduceable to this. Obey the law of
love to others in all its branches, and then you will render to all their dues.'  He says the other construction,
viz., the imperative, as it is in our version,'may embarrass the minds of the most upright.'' No doubt it
is the duty of all Christians to avoid contracting debts,
which they have not a reasonable prospect of discharging punctually.' This is as much of Mr. Scott as my
spare time will allow. I would just observe in regard
to this mode of translating the words of the original,
that they are the same in the indicative as in the imperative. As that in the 14th of John:' Ye believe in
God, believe also in me.' It might just as well be rendered in the imperative in both clauses, as in the indic



PAYMENT OF DEBTS               29
ative, and vice versa. Thus;'Believe in God, believe
also in me.' Or,' Ye believe in God, ye believe also
in me.' In such cases the translator does not depart
from the original, or force it, let him render it as he
will.  The words themselves can not determine which
way they should be translated. Therefore the translator
must have recourse to the scope of the passage, and
other parts of scripture, which throw light upon the
subject.
So far as I am concerned, I have always aimed to live
within my income, and have done so. I have'sometimes
found it impossible to be out of debt; and yet have always made it a point to have property enough over my
debts, to satisfy every demand, and to meet every demand when due, or by an arrangement with my creditors. I have sometimesbeen in debt nearly a thousand
dollars, but was never afraid of defrauding any one. My
debts are all paid now. And I wish to pay for everything when I purchase. It is not always easy to do so;
nor is it needful to do so. A doctor's bill for instance,
can not well be settled daily, or weekly, and so of some
others. Sometimes I have hired money for current expenses, rather than pay the credit price. In doing so,
six or eight per cent is saved above the interest of the
money. Still I wish, and think it best when I can, to
owe no man any money. Yet if I meet my payments, or
if my creditor is willing to wait, I do no wrong.
I think these views are about right.
-Yours,     E. YALE."
Many years ago, Dr. Yale was appointed by the Presbytery to perform an important service, which seemed
somewhat to flatter his pride; and which for that reason
gave him some trouble, and led him to inquire whether,
on the principle of self mortification, he ought not to decline its performance. After serious and prayerful consideration, however, he enters upon his journal the fobllowing decision: "In this I fear the working of my evil
and depraved feelings. Though I have nothing to glory
in, and have much more reason to be ashamed than to
be proud, yet such is the state of my heart, that the love




30           NON-RESISTANCE OF INJUIRES.
of the praise of men gives me much trouble. I have
even doubted some whether I should not stay at home,
for this sole reason that my heart is not prepared for
this service. But I can not admit this principle. iMy
duty is unalterable. My mind must be made right, if it
is not right. I am to bring my mind to my duty, not
my duty to my mind. 0 God, I beseech thee to purify
my mind, and bring me into the very frame which is
agreeable to thee."
6. Another thing by which his piety was characterized, was his non-resistance of injuries received, and his
gratitude for favors conferred.
"But I say unto you that ye resist not evil; but whosoever shall smite thee on thy right cheek turn to him
the other also." An injunction of the sin-forgiving
Son of God, which, in the experience of his disciples, it
is found to be most difficult to fulfill. To resent an injury
is far more in accordance with the promptings of man's
unsanctified heart, than to forgive it. A disposition to
return good for evil, a blessing for a curse, is indicative
of a high state of religious attainment. Yet even this
was a grace which adorned the character of Dr. Yale.
To be satisfied of this, one needs but to read those parts
of his diary in which mention is made of certain individuals who had taken offence, and exerted an influence
in opposition to his ministerial and pastoral labors.
Though he speaks with great decision, and sometimes
with strong disapprobation of their conduct; yet there
are no imprecations, but an expression of an earnest
desire that they may be made sensible of their sin, and
repent.
As an illustration of this spirit of non-resistance of
injuries, I will transcribe a single passage from his
diary:
1829, April 11. "Wrote two letters —one to  a man
from whom I received one on Wednesday, in terms of
most unmeasured abuse. I thought at first that I would
throw  his letter into the fire.  Then I sealed it up,
scratched out the superscription, and wrote his own
name upon- it, to send it back again just as it was. But




A JEw  BRnLg,.                31
finally I concluded to endeavor to overcome evil with
good. So I.wrote to him as kind a letter as I possibly
could."
And while he thus refrained from resentment of injuries, he always cherished the feeling of gratitude in view
of acts of kindness.  The incident which follows, was in
itself a mere trifle, amounting to but a few shillings;
yet it was enough to call forth the religious sentiments
of his own mind. It occurred when he was engaged in
a course of family visitations.
1829, Sept. 24. "In one incident I saw an expression
of kindness which was truly gratifying. At Mr. H's
they gave my horse some hay.  When I came away Mr.
H. took up my bridle, and said:'It appears to me
you want a new bridle.'   O my bridle and saddle will
do to go together. But Deacon R. said the other day,
he thought it was time my bridle should be lost.' Mr.
H. took it and went into his saddle and harness room,
and brought out a good bridle, almost new, and put it
on my horse. I said, I am much obliged to you. 6You
are very welcome.'  When coming home I fear my
pride was flattered; but I tried to be thankful to God,
and to implore a blessing upon my benefactor.' It is
more blessed to give than to receive.'  May he enjoy
the blessing in this, and may I enjoy it in imparting
such things as I have."
7. The character of Dr. Yale's piety may further be
seen in his submission, under the afflictions of God's
providence. The spirit of God within him prompted
him to say: "N'Jot my will, bat thine, 0 God, be done."
His life, to a great extent, was a life of prosperity. It
was his privilege to walk in the sunshine of God's favor.
Yet he was sometimes called upon to drink of the cup
of sorrow, and to sigh under bereavements.
He never had any children of his own; yet at different times did he receive youfth into his family, who
were blest with his training and his counsel. Among
these was a lovely, promising lad, the son of a relative,
whom he had adopted as his own. To him he became
strongly attached, and if le had been his own child he




32            THE SPIRIT OF SUBMISSION.
could scarcely have loved him with stronger affection.
The child bore the name of his foster-father, and Dr.
Yale's happiness seemed to have been very much
bound up in the lad. But it pleased God suddenly to
remove this amiable and promising youth by death. A
severe blow was it to him, and he bowed himself down
under it, as if carrying a load which was well-nigh
insupportable. Yet did grace triumph, and he was even
then enabled to say: "Thy will, 0 God, be done."
His interest in the child commenced at a very early
period of his existence, as will appear from a brief extract from a letter to his parents soon after receiving
intelligence of his birth. It is under date of April 5,
1836.
"'I am very much gratified indeed, that you called
your son after my name. This was unexpected; but I
thank you most sincerely, and hope he may live, and
grow up, and be a minister of the gospel, to bear the
name of Jesus to the nations. If the Lord would accept
him for this service, and bless him in it, I should esteem
it a greater honor and favor, than if all nations should
become one empire, and he become emperor over the
whole. O pray that the good Lord would condescend to
accept him for this service. Since you have dedicated
him to tile Lord, you will desire to have him employed
in the way best suited to promote his glory. But how
short-sighted are we! How little do we know what is
best and what the Lord will do with us and ours?  It
becomes us to be very humble, and say: I Not as I wilt,
but as thou wilt.'  This lesson I have long been trying
to learn; and yet, every new trial shows me that I need
to learn it over again."
This child, afterwards, became an inmate of his own
dwelling, and a member of his own family; beloved by
them, and beloved by all. But God, in his inscrutable
providence, was pleased to remove him hence, while yet
the bloom of youth was in its freshness. "Even so,
father, for so it seemeth good in thy sight.';'
The following from Dr. Yale's memorandum  has reference to this afflictive evecnt&




HIS AFFLICTION.              33
1849, Lord's day, March 25. "The dealings of God
with me during the last few days have been memorable.
On Monday morning last, about two o'clock (if I remember right), I was awake about two hours. I meditated, and arose and prayed. It seemed that I had been
very deficient in duty, and I was distressed on that account. I pondered over my deficiencies and sins, and tried
to get forgiveness for the sake of the Lord Jesus Christ.
In the same connection the query came to me:  Will
you avoid what will displease God?  And will you do
what is agreeable to his will? I pondered it all over,
and prayed over it, and came to the result that I would
do so, by God's assisting grace. Something very pleasant came to my mind in connection with these words:'I follow where my father leads,
And he supports my steps.'
I was settled, and undertook to act accordingly.
4n the morning I went abroad-&c —
On my return home from preaching on Friday evening,
found E. Y. West very sick.  With some difficulty he
seemed to get sweating, and on Saturday morning appeared better. Afternoon worse. At 2 P. Ar., when I
went away to church meeting he appeared distressed,
and asked me:'Do you think this will pass off?''O
yes, I think so.' When I returned, in about two hours,
he was in inconceivable distress, and totally unconscious.
So he continued nearly two hours. Then easier. Two
men sat up with him. He took medicine. It operated
well. In the morning he was easier, but knew nothing.
I went and preached at the usual time. At noon I nearly
gave up all hope. Went to church again and preached.
About a quarter before three returned and found him
breathing his last.
Just as he expired, I said:'Let us pray,' fell upon
my knees and said;'Father into thy hand, we commend
his spirit.' A few more sentences acknowledging the
reign of Jehovah, saying among other things;'We have
said thy will be done; We do not take it back. We
now say;'Thy kingdom come,thy will be done on earth




34               HIS BEREAVEMENT.
as it is in heaven, Amen.' I had before, in the morning
and at noon, been earnestly pleading with God for body
and soul in secret, and had given him up. Thus my
experience has led me to realize at every step:'I follow where my father leads,
And he supports my steps.':
0 what trials since Monday morning last at 2 o'clock!
But God has brought me through encouragements and
discouragements. But:the last trial —Oh! But thanks
to God not a murmuring word or thought.'I follow where my father leads,
And he supports my steps.'
I am come just so far led by my father. Hle is my
guide. I hold his hand. I know not where he leads
till I am at the spot. Thus I go as a little child-my hand
in his. My father leads-supports.
But it is not a dream. It is a reality. My dear boy
is gone."
Monday, March 26. "A day of great trials. The remains of my dear boy in the house, laid out upon a board,
cold, motionless, and I am writing to his bereaved parents. O what a difficult task! 0 how could I tell them
the melancholy truth? Yet I did it as well as I could.
Tuesday, March 27. "At 2 o'clock p. M. the funeral.
Brother Wood preached, and a great concourse, young
and old, was present. Many of' his companions and associates wept. We took the last view. We saw the
coffin closed, and followed it to its resting place. We
left it there. But my solemn thoughts pry open the coffin, turn back the lid, and the linen covering over his
face. I behold his pale visage, his light hair, his closed
eyes, his sealed - lips. How solitary he is there alone!
How dark his chamber! How cold his bed! No more
will he awake and arise till the Archangel's trump shall
sound. Then will he awake and hear, and burst all bonds,
and come forth and live again. Sleep on, then, dead,
and cold, and silent clay. My father by thy side will
wake with thee, and I and aunt near by, shall also awake
and spring forth to immortality.




THE FUJNERAL.                 35'O what amazing scenes! "
On the day after the death of this youth, he wrote an
account of it, and sent to his parents who resided some
two hundred miles away. The whole letter is an admirable specimen of epistolary correspondence, and, in itself, shows remarkable skill in the manner of communicating such intelligence to afflicted relatives. But as
the facts in the case are contained in the above extracts
from his diary, I will transcribe of this letter only a few
of its closing paragraphs.
He concludes as follows:
"'And now dear weeping friends, join us and say as
Job said at the loss of ten children at one stroke:' The
Lord gave and the Lord hath taken away: blessed be the
name of the Lord.'
My dear friends, this is no dream, it is a reality. But,' our Father and our Saviour lives.'  And I entreat y6u
to do as I have done, leave the soul of our dear boy in
our Father's hand. I am silent; I can not say one word.
Our father is the Father of spirits. In his hand we leave
it, even as we committed it to him. Your aunt says she
has nothing earthly to live for. May she and I live, as we
ought always to have lived-to the glory of God. May
you also be quickened and comforted in the Lord.  We
have remembered the words, 1-leb. xii, taken from Solomon:'My son, despise not the chastening of the Lord,
nor faint when thou art rebuked of him.''Is any among
you afflicted, let him pray.''Pray for us.' We greatly
need the Lord's help.               ELISIHA YALE."
A few extracts from another letter to these afflicted
parents, written a few days later, and containing further
particulars concerning their deceased and much-loved son,
will farther reveal to us the depths of his sorrow, and
also His spirit of submission to the doings of his heavenly Father.
KINGSsORo, Fulton Co., N. Y.,./pril 4, 1849.
Dear Friends,-Your favor dated Saturday morning
March 31, and post marked April 2, has just been received.  We are not only glad but thankful, that you
bear the great affliction so well.  Writing that letter to




36            LETTER TO AFFLICTED FRIENDS,
you on Monday, the 25 of March was the hardest task of
the kind that I ever undertook. But I thank the Father
of all mercies, that he has enabled you to bear the shock
so well. I purposely forbore to say much about the
character of our dear boy, till I should write again. On
Tuesday at 2 o'clock r. M., his funeral was attended.
Rev. Mr. Wood of Mayfield, preached on Mat. xxii, 30.,
last clause; "'But are as the angels of God in heaven."
Three other ministers were present and offered prayer.
We enjoy greatly the sympathies and prayers of our
people, and so do you. It was vacation in the Academy
and most of the students were away.
But their companions here took pains and sent as far
as fifteen miles, though the traveling was very bad.
His class-mates were all here, and the sabbath school
and Bible class scholars, and the youth in the neighborhood generally. Many sat and cried as soon as they
heard he was gone. One little boy cried all night at
times. Elisha was a great favorite among his mates,
and the youth and children generally. He had an influence very remarkable for one of his years. He was
active, strong, laborious, kindl, obliging, ready to do any
service in his power, for the relief, benefit, or comfort
of any one. You say,'I hope he was always a good
boy, and a comfort to you while he lived.'  He was
more than we ever expected.  He never forgot the
good you did him when he was very small. He was
easily managed, and always ready to do anything he
could d6. He would leave his table at any time cheerfully to do what was needful. He was remarkably
cheerful and happy. It was his usual practice as he
passed my door on his way to bed, to say:'Good night
uncle.'  And I used to say:'Good night, sonny.' I
feel what no one else feels at the loss of that'Good
night, uncle.' It was so cheerful, and pronounced with
a feeling so kind, that it was charming.
On Monday, the 26th, the day 1 wrote you that letter, you can not think how we felt. It happened that
only your Aunt and I, and Rebekah were at the table.
The other place was empty. We wept. And when we




GOD KEEPS US FROM MURMURING.       37
read, his place was empty, so was every place empty,
which he used to fill.' His cap, his coat, his books —I
can not specify-all brought him before us. I was prepared, in a measure, for the last look on Tuesday, and for
the scene for the narrow, cold, dark, silent house. But
my thoughts visit that house often. When I lie down on
my bed, I think of our dear boy in his bed. I can easily
pry into his little chamber, and look upon his pale, cold,
placid face. I love to do so. I am not melancholy, but
solemn and cheerful. God keeps us from murmuring,
though we weep often.
We do thank and praise Him that not one murmuring
thought has passed our mind. Oh! may there never be
one. We left his spirit with God, just as I wrote you;
nor have we desired to pry between the folded leaves of
God's records. You gave him up to God in infancy.
You have repeated the dedication often since. There
we leave him in our Father's hand. I preached last sabbath on Job, x, 2,'I will say unto God, do not condemn me; show me wherefore thou art contending with
me.'
I observed the following things, after reference to certain facts, besides those in the case of Job:
1. That it is no new thing for men to be afflicted.
2. That it is proper to inquire why God afflicts us.
3. That God may have designs secret to us, and yet
very important in his kingdom.  So in regard to Jobto baffle Satan —to show his grace in us-to teach the
world. So it may be in regard to us.
4. That we may bless God, and confide in him still.
Job blessed God, and then he said:'Though he slay
me, yet will I trust in him.' I hope God is doing good
by this heavy affliction upon us.
But a cloud is over our beloved boy. We do not
think we idolized him.  Perhaps we did not know
ourselves. But be sure we do not murmur, though we
often weep. Do not you murmur either; but bless the
Lord. Our earthly hope is broken; but our God is the
same. On Wednesday morning, the 28th, my heart
began to sink at our empty house. But the blessed
4




38             COMFORT IN AFFLICTION.
Spirit, the holy comforter, showed me very gently, and
made it plain that our Father would lead me to be
more faithful in duty, and more spiritual in doing it.
So I have gone about my work, and God finds me
enough to do. I have felt no sinking since. Ilow kind
and gracious our Father, in restoring Mrs. West so far
before the heavy tidings reached her. Oh! friends, be,
comforted in God, the author of all comfort.
I have made haste to finish the letter to-day, so that
it may go on its way to-morrow morning; for I want to
comfort your sorrowful hearts with the comfort which
we have in God. Do not be swallowed up in overmuch
sorrow.  Heb. xii.,'My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked
of him.' Avoid two things, viz: trifling and fainting.
HIis chastening will do us good, if the Lord adds his
blessing. Write again before long, and let us know
your comfort in tribulation.
Our love to the boys. May the Lord bless them.
Yours, very affectionately,
ELISHA YALE."
The death of this' beloved foster-child was never forgotten. In all his after communications to his parents,
which were very frequent, he speaks of him and of his
death, much in the same strain as in the letter which
has been copied above. But, though he never forgot
him, and deeply mourned his loss, he uniformly spoke of
him with the spirit of the most unfeigned submission.
"Thy will, 0 God, not mine be done."
Thus have I endeavored to present from  his memoranda and his correspondence some of the leading characteristics of his piety. I have thought it best to
specify several particulars. His piety was marked by his
spirit of meekness; or the humble and lowly views
which he had of himself-by his spiritual warfare with
his spiritual foes; or his struggles with the corruptions of
his own heart —by the close and active inspection
which he maintained over his own religious state; or
his watchfulness against the first risings of sin within
him-by the vigor of that faith which he exercised




HIS EVIDENCE OF PIETY.           39
both in God and the revelations of his word-by his
conscientious regard to the demands of duty, in all his
relations in life —by his spirit of forbearance and forgiveness in relation to those who might have sought his
injury, and by his recognition of God's hand in all the
dispensations of his providence, and submission to his
will in seasons of the deepest affliction.
Yet, perhaps, there may be some who desire to know
more definitely what those evidences of piety were on
which he placed reliance, and by which he was led to
regard himself as in a state of acceptance with God.
Dr. Yale was not a visionary fanatic. He never looked
for"visions and revelations of the Lord," in respect to
his own religious state. He judged of himself by the
exercises of his own mind; and judged of those exercises
by their correspondence with the revelations of God in
his word.
-But as to what those particular evidences were on
which he relied, we are not left to conjecture. Some
further extracts from his diary. will present this matter
in a clear and satisfactory light.
1829, Dec. 11. "My meditations on the character which
God approves, were peculiarly interesting, founded on
II Cor. x, 18, and Heb. xi. I was satisfied of possessing this character in some small degree. Surely, if I
know anything of myself, I do trust in the sacrifice of
Christ; I do walk with God; I do fear and take refuge
in the ark of safety; I do obey God's commands; I do
feel and live as a stranger and a pilgrim on the earth; I
do choose affliction with the people of God rather than
to enjoy the pleasure of sin for a season.  Thus I am
satisfied of being a child of God. But I am not satisfied
with my attainments, and feel very imperfect and sinful. I have not felt to-day that deep and lively, and
humbling sense of sin, which I have sometimes felt, and
which I need to feel now. I have rather an abasing
sense of my great deficiency, than of my active sinful
exercises. In all things I seem to be lacking in the
vigor and fervor of the graces of the spirit. I feel not
that lively, and holy, and powerful activity in the service of God, which becomes me."




40               HIS EVIDENCE OF PIETY.
1831, Nov. 6. "''Tis a point I long to know, &c.'Am I to the Lord inclined?'
On a careful examination, I do think I am, for,
1. I do think I truly love and trust the Lord Jesus
Christ.
2. I do think I hate and turn from all sin.
3. I do think I continue in the Apostles' doctrine.
4. I do think I continue in the fellowship of the saints.
5. I do think I delight to continue in prayers.
6. I do think I delight in God's ordinances.
7. I do think I love to do good with such things as I
have.
8. I do think that I am patient under insults and injuries.
9. I do think I love my enemies.
10. I do think I care, and labor, and suffer, and deny
myself for the sake of the souls of men.
11. I do think I seek God's glory supremely.
12. I do think my treasure and home are in heaven.
In some of these I am clearer than in others. But in
regard to every one, I am, to a good degree, satisfied. I
am imperfect, very imperfect in all; and I have many
times, severe trials with the pride and self-seeking of my
heart, those deadly enemies of God. Yet, if I know anything about myself, I do love holiness and lament my
sin, and rely on Christ, and his Spirit, and the Father's grace for salvation; and hope in God's mercy inthe
gospel. The covenant of God's love is all my salvation
and all my desire. I need no more. I wish no more.
This is all sufficient, and altogether desirable and
lovely. Amen."
1834, July 5. "In meditating on my condition this
morning, I was convinced of being very far away
from God, especially on this question-Do I know
the Lord Jesus Christ?  I answer, I know him to be the
true God; I know him to be a true man; I know him
to be one person, the Mediator, possessing these two natures; I know him to be the only true and all-sufficient
Savior, as his name is Jesus, to save his people from




HIS EVIDENCE OF PIETY.             41
their sins; I know him to be the anointed one, to be
the prophet, priest and king of his people. But there
is another sort of knowledge of which I feel some doubtan intimate acquaintance, consisting in a constant, plea-x
sant, delightful intercourse, more attractive than any
other, than all others-intercourse drawing me to him,
leading me to seek frequent interviews and enjoyment,
so that he may say as to Moses:'I know thee by name,
and thou hast found grace in my sight'-so that he may
own me as an acquaintance at last, and not cast me off,
saying:'I know theenot.' In this I am very defective,
if not entirely destitute. And yet it seems to me that I
have known something of this sweet intercourse. But
oh! it is so long since, it is so long gone by, that I feel
very doubtful. It seems as though the guards of the
Lord's army hail me, and bid me to stand and answer
some questions before I approach the King.
1. Do you know Jesus Christ, the Lord?
2. Do you believe in himll with a genuine, cordial
faith?
3. Do you truly repent of all your sins?
4. Do you truly love the Lord Jesus Christ above
all?
5. Do you truly, from the heart, obey all his commands?
I paused long at the first question, as stated above,
and retired without gaining much satisfaction."




42          MEANS OF GROWTH IN GRACE.
CHAPTER III.
MEANS OF GROWTH RN GRACE.
Dr. Yale was never satisfied with those religious
attainments which he had been enabled already to
make. His motto was: "Not as though I had already
attained, either were already perfect, but I follow after."
There are few men who are believed to have progressed
farther in the life of piety than he; yet are there few
who seem to have been more deeply anxious for still
further advances. The nearer a man gets to heaven the
more enraptured he may be expected to be with its glories; and the more like Christ he becomes, the more
anxious is he to be perfectly transformed into his image.
Dr. Yale, however, while he relied altogether on the
efficacy of sovereign grace, ever recognized the necessity of appropriate means.  He never believed that
grace in the heart, like thistles by the way-side, would
spring up of itself, uncultivated and uncared for.
The means which he employed for his own progress
in holiness, did not differ in kind from those which are
employed by others, and which, in some other cases,
have also proved efficacious to the attainment of eminent piety. They differed not in kind; yet in the use
of those means was he uncommonly diligent and conscientious.
Yet those who desire to imitate him in the Christian
walk, will wish to know definitely the methods which
he employed for his own religious improvement.
1. He often found his own spiritual state benefited
by his efforts to benefit others. In this respect did he
realize the fulfillment of the promise of inspiration,
"CHe that watereth shall be watered also himself."
He did not always see that fruit of his labor which he
desired in the conversion of sinners; and the vineyard
which he cultivated sometimes seemed to him to put on
the appearance of barrenness: yet in the midst of all
his labor, and toil, and fatigue, to promote the interests




HIS LABORS FOR OTHERS.           43
of the church, he felt encouraged by this consideration,
that if none others were blessed, the more he did for
others, the greater was the blessing which he received
in his own soul.
At one time he alludes to the experience of the eminently pious Brainard on the subject, as being the
counterpart of his own:
1834, Oct. 14. "Brainard speaks frequently of being
most spiritual when most strenuous and active in every
duty. So I find myself. Is there not a good reason for
it? Is not the mind more active? Do not we cooperate most with the Holy Spirit?  He speaks often of
the effects of the tender mercies of the gospel on his
Indians, even more to produce conviction than terror
has. So have I found it in my preaching.'
He sometimes labored long and labored hard to promoto the spiritual interests of his people, without realizing the results desired. One such period was near
the close of the year 1849. He then engaged in a
series of long continued and laborious efforts for the
salvation of souls in one particular section of his congregation. Besides visiting families and holding personal conversation with individuals, he preached nearly
every evening for several successive weeks. He was
unwearied in his efforts, and spared no pains or toil to
secure the end in view. During a portion of this time
the meetings were numerously attended and peculiarly
solemn. There seemed to be every promiiise of a powerful revival of religion. His own -soul, at times, was
in an agony; yet it was not known that there was a
single conversion. The cloud dispersed which had
been hanging over them; the hopeful appearances sub.
sided; the meeting closed, and all put on the aspect
which they had previously worn. Yet did he regard
that very effort, though it was a time of deep humilia.
tion, as productive of great good to himself. As to
the results upon the people, they can never be fully
known until the revelations of the judgment. Possibly
some may have received impressions which will result
in their conversion and salvation; while the condems




44                  A CONFLICT.
nation of others may be heightened and their future
misery increased. About the close of this period, he
entered upon his memorandum a record, which, in a
most interesting manner reveals the state of his own
mind:
1850, Jan. 4. "Rose at five, after a very pleasant
and refreshing sleep. Made arrangements by attending
to things necessary, so that I was ready at six for the
prayer-meeting in the closet. But oh! what a time!
The devil with his whole army of doubters was upon
me, darkening, perplexing, confusing my mind; and
for nearly an hour and a half I was in a terrible conflict. At length I obtained some relief and was in a
measure composed.  But oh, how I was obliged to cry
for succor to him who knows how to succor them that
are tempted! I thought of our High Priest, I thought
of Isa. lxiii. 9:'In all their affliction, he was afflicted,'
&c. I thought of the pity of the Lord, and of the text
and sermon last evening. But oh! it seemed at times
that my mind was all confusion. I was reduced to the
necessity of being with Christ in the agony of the
garden. I felt a great trial at the prospect of giving up
at the North-West without a convert. What will the
enemy —what will the people say? Among the multitude of my thoughts, it seemed as it did once before,
that God might well cast me into a ditch, and cover
me over with clods, and say:'I have no more use for
thee.' Could I complain?  I never deserved any good;
I have been very unprofitable. Now if he cast me
away as a broken vessel, what can I say?'Thy will
be done.' I was calmed down in a measure. But I
thank God I did not repine, or despair. When I ceased
praying I was much exhausted.
lDuring the day, one brother suggested the propriety
of discontinuing every-day preaching at the NorthWest. I had come to the same conclusion yesterday.
In reflecting on the subject, it seemed right to me to
leave all my labor with God. He knows what to do
with it. About forty sermons have been preached there
since the 28th of October 1849, I did what seemed my




SERIOUS MEDITATION.           45
duty to do, and God will use it as seems good unto him.
I have derived great good from it myself, and I hope
that Christians have had some considerable benefit. As
to the impenitent, I know not who has received any
saving good, or whether there ever will be any. God
only knows. I leave all in his hands.  So be it.
Amen."
The results of that effort-who will venture to predict what they may yet prove to be? "My word shall
not return unto me void."  Yet, even though a sinner
may not have been converted, nor a Christian edified,
the man who took the most prominent part in it, and
who performed the most of- the labor, was himself most
abundantly blessed. He might have said with David,
"'1 humbled myself with fasting, and my prayer returned
into mine own bosom."  [Nor was this a solitary
instance in which a blessing to himself resulted from his
labors for the benefit of others. It was the ordinary
effect of such labors.
2. He derived great advantage, and took great comfort in serious meditation; and found it to be an important means of grace. His estimate of this may be seen
from the following:
1820, Nov. 8. "Last evening I failed in spending a
suitable time in devotion and contemplation, after my
return from lecture. I see how I grieved the Holy
Spirit. What a poor creature I am! I do feel as
though heavenly contemplation was life to the soul.
The little that I practice it convinces me that it is a
most profitable and comfortable exercise."
In his private devotions he was accustomed to fix his
mind upon some passage of Scripture, and meditate
upon it with peculiar profit.  He found it to be an important means of exciting hope, in seasons of despondency; of inspiring him with sacred confidence, in times of
difficulty; and of furnishing him with spiritual weapons
in his spiritual conflicts. He delighted to dwell in his
thoughts on the sovereignty of divine grace, and the
amazing mercy of God as exhibited in the sacrifice of his
Son. He thought with the deepest interest upon the




46            HIS USE OF GOD'S WORD.
promises of the gospel, and the rich blessings which
those promises encourage us to hope for. Indeed, the
promises of God's word were to him like springs in the
desert, cold water to a thirsty soul. He fed upon them.
He feasted upon them; he lived upon them.
He speaks above of"heavenly contemplation;" and the
phrase as used by him  was full of meaning.  His
"conversation was in heaven'"-for there was his treasure,
his inheritance, his affections. He spoke of heaven.
He thought of heaven.- He found also that such
thoughts were well calculated to promote his own
spirituality.
3. In his efforts to promote his own spiritual improvement, he made great use of the word of God.
He was a great Biblical student. God's word was like
manna to his soul. He spent much time in reading it.
Nor was it merely as a theologian and a critic; but as a
Christian. It is true that be aimed at a critical knowledge of the volume of inspiration; such a knowledge
as would enable him to explain, and expound, and enforce it in his public ministrations. His desire was to
feed the people "with knowledge and with understanding."  Yet did he also read the Bible as a treasury of
knowledge in relation to Christian experience, and for
the purpose of deriving profit to his own soul.
He had great confidence in the influence of the word
of God in moulding the human character, and in controlling human passions; as well as a means of perfecting the graces of his people.
Several years ago he had in his family, and under his
care, two lads, in whose welfare he felt a very great interest. These lads were by no means vicious; but, like
other persons of their age, they did sometimes indulge
in things which were exceedingly trying to his feelings.
He talked with them, and prayed with them; and on
account of the moral influence which he hoped thereby
to produce upon their minds, dlid he give each of them
a passage of scripture, daily, to be transcribed into
their journal. Among the passages which seemed to
have been designed to correct some fault, or to excite to
some duty, were the following: "Not slothful in busi



HIS CONFIDENCE IN THE BIBLE,        47
ness, fervent in spirit, serving the Lord." "Wherewith
shall a young man cleanse his way?  By taking heed
thereto according to thy word." "CLet us hear the conclusion of the whole matter: Fear God and keep his
commandments; for this is the whole duty of man."
"In all thy ways acknowledge him, and he shall direct
thy paths."  "What shall it profit a man, if he shall
gain the whole world and lose his own soul?"
While, therefore, he had such confidence in the efficacy of Bible truth, it is not to be wondered at that he
devoted so much of his own time to its study.
See his estimate of the Bible in the following:
1832, July 15. "Felt distressed in view of my neglect, and set myself immediately about a reform. In
reading the Bible and secret prayer, I am resolved by
the grace of God to begin a new life. That I may be
definite, I will read, generally, one chapter in the Old
Testament, and one in the New Testament daily, and
three Psalms of David by myself, with meditation and
prayer, besides what I may read in studying the Bible;
and on the Sabbath read no other book but the Bible,
or some one that tends directly to explain and enforce
it."
It is true, also, that both in the reading of the word
of God by himself, and in the public exposition of it
to others, he was accustomed in a remarkable degree, to
make a personal application of it to his own particular state.
1830, June 20, Sab. "Examined my own heart on
the subject of my sermon, particularly in regard to the
principle of life. Am I truly alive? I have a name to
live. I am thought to be orthodox, moral, liberal,
zealous. But do I truly live?  Have I living faith?
Do I desire the glory of God? Is my supreme affection
in heaven? Having a name to live, I have a name
to keep alive. This may be the only motive which
governs me. If it be, I am certainly dead. Let me,
then, be very careful, very impartial, very faithful in
searching into my mind, in the light of God; for it is
in his light only that I can stand in the invisible world,
in the last great and trying day. Christ says:'I know




48         THE BIBLE A TEST OF CHARACTER.
thy works.'' Search me, 0 God, and know my heart;
try me, and know my thoughts, and see if there be any
wicked way in me, and lead me in the way everlasting.'
1829, Nov 9. "Attended inquiry meeting. A peculiar solemnity prevailed while I read and remarked on the
6th of Isaiah. Scarcely ever in my life did I feel such an
impression of the holiness of God, and of solemn delight
in contemplating it. Surely God was in the midst of
us. The coal from the altar seemed to be applied to the
lips of some. Oh, may the Holy Spirit purify all our
hearts!"
Furthermore, was it true, that the word of God was
most skillfully used by Dr. Yale, in repelling the assaults of his spiritual foes. His warfare with sin and
with Satan, was most faithfully maintained; and in it
he found an advantage in resorting to the truths of the
Bible.  Unsheathing the "sword of the spirit," and
making an appeal to the authority of God, was usually
fbund efficacious in driving back and disarming all
those spiritual enemies by which he was assaulted.
Take a single example:
1840, AugT. 9, Sab.'Temptation commencing in a
vile dream by night, this morning carried my soul away
to think of things proper on week days, but not on the
sabbath. Found the whole armor necessary, with all
prayer, to resist the devil, lest he should remain at my
right hand to resist me.  Then came other wicked
thoughts, like fiery darts, ready to set on fire the wicked
combustibles within me. Then I cried unto the Lord,' Iniquities prevail against me!'' For thy name's
sake, 0 Lord, pardon mine iniquities.''As for my
transgressions, thou wilt purge them away.''A fountain opened to wash in from sin and uncleanness."
Precious words! Those operated as thrusts to the adversary.  But I perceive that a conflict is before me.
God permits the devil to come near me. Now I try to
do as he says:'Draw nigh to God and he will draw
nign to you.''Resist the devil and he will flee from
you.''Cleanse your hands, ye sinners, and purify




SATAN REPELLED.               49.
your hearts, ye double minded." Surely I have enough
to do. Lord grant me the grace I need. Help me to
hide in the secret of thy pavilion. Be thou my great
shield, my target. Help me to use thy sword well, to
watch, and to pray. Then all shall be well. Found the
141st and 142d psalms peculiarly adapted to my case,
and part of the 143d. Yet I am not so low now as
David represents himself in a part of that psalm. But
how soon should I be if the Lord should leave me!
Yea, I should be as one shut up in prison and enclosed
in hewn stone. But I am not so now. I do not now
despair; though I should in a moment, if God should
leave me in the hands of the giant."
Thus "Mr. Great-heart" struggled with the conqueror, and himself conquered, by the use of those spiritual
weapons which are furnished in the word of God
4. Another means on which he greatly relied for
growth in grace, was earnest, importunate prayer.
Prayer he found to be one of the instrumentalities of
God's appointment, both to promote the interests of
Christ's kingdom in the world, and to keep alive the
fire of holy love, in the hearts of individual Christians.
His closet he has called his "earthly paradise;" and
there he seems to have talked with God, as a man talks
with his friend. He was often there, and there, too, at
hours when most others were locked in the deepest
slumber. "And in the morning, rising up at a great
while before day, he went out, and departed into a solitary place, and there prayed."
Nor was there anything which grieved him more than
a conscious want of the spirit of prayer; and whenever
such was the case, he diligently set himself at work, to
inquire after the cause.
1824, Feb. 2. "I have to lament my want of a spirit
of prayer, and nearness to God. I sometimes fear that
all is vain for want of that holy intercourse with God
which is the life of all religion and action."
1849, May 3. "As I was going to my study early,
about half-past four A. M., I said to myself:'If I had
a spirit of prayer, I could offer such prayer as God
would accept and answer. A stern question came to




50            THE SPIRIT OF PRAYER.
me:'Whose fault is it?' I was withered in a moment.
For here is a throne of grace. I said long ago. if I do
nothing else, I will endeavor to pray. Luke xi, 1,-13,
shows me how, and affords all the encouragement I need.
In Romans viii, it is said:'The Spirit also helpeth
our infirmities.'' Whose fault is it?' I am deeply in
fault —awfully deficient-do not pray as I ought-nor
as much as I ought-especially when afflicted.  I tried
to humble myself and pray. Then I said to my wife,
as I met her afterwards:'Whose fault is it?' Said I
to another person whom 1 met alone:' Whose fault is
it?' May the Lord search and make us of a contrite,
and humble spirit, trembling at his word."
"I said long ago, if I do nothing else, I will endeavor
to pray." This is a resolution which is found recorded in
his diary, in the most solemn manner. Prayer was his life.
1836, Nov. 22. "Among the thoughts of this morning, the importance of prayer, which I have felt partially for some time, was urged with much force, and I
now feel that if I do nothing else, this must be donethat I must do as Daniel when he set himself to seek
the Lord by prayer and supplication. This is now my
fixed purpose, that by the grace of God 1 will live a lijf
of prayer if I do not/hing else.
So help me God, s1men.m"
In addition to his ordinary closet devotions, he frequently observed seasons of private fasting and prayer.
This he found to be an important means of grace. At
times they were observed with great frequency-sometimes as often as once a week, and not unfrequently
not less than six times in the course of a year. These
seasons were observed with great solemnity and spiritual profit; though it was not uncommon for him to
have, on these occasions, severe struggles with himself,
and to find his soul shrouded with the deepest darkness.
As a sample of the manner in which these seasons
were observed, take the following:
1824, March 6. " Set apart this day for special fasting and prayer.
1. Because religion is low in my soul, and I have
greatly declined in the spirit of prayer.




PRIVATE FASTING AND PRAYER.        51
2. To implore a revival among my people, and especially in the church, that God would stir up all to duty,
and bring about a great revival and convert all the people.
3. Especially that he would direct and bless the
means about to be used.
Spent considerable time in examining scriptural uses
of fasting and prayer-Moses-Joshua and Israel-the
eleven tribes before Gibeah-David-Elijah-Jehoshaphat and Judah-Ezra-Nehemiah-Esther and Mordicai-Daniel —Christ-the Apostles-Paul often.
About 12 o'clock I tried to pray, but all appeared dark,
and cold, and senseless. At two I went to church meeting, endeavored to say something, but nmy mind was not
clear. Just at evening I seemed almost prepared to
pray. At a little prayer-imeeting in the evening, I felt
more freedom than for a long time. Tried to pray
again in the family, and in the closet, but it seemed as
nothing. Yet I could not feel distressed at my condition. It seemed to me, however, that this must be no
more than the beginning of the work, and that I must
go on and abound more and more. By the grace of God
I will not rest, but will abound more and more."
Sabbath morning, March 7. "' God has given me more
light and exercise in prayer than for a long time.
I feel as though I must not view fasting and prayer
as a penance, but as a privilege; not the fasting as delighful in itself, but as a source of improvement and a
means of nearness to God.
Oh, may God quicken me, in great mercy."
March 13. "I have set apart this day for private
fasting and prayer for the same reasons that I did
Saturday last.  In my first address had particular nearness to the throne of grace, plead the promises, besought
the purifying influences of the spirit, especially as I am
seeking a universal revival among my people, that he
would deliver me from all selfish feelings and-aims, such
as pride, vanity, ambition, ostentation, envy, and every
desire to be known and distinguished; that he would
grant me his Holy Spirit for this purpose, and work the
right exercises in me; that he would dwell in me as his




52          PRIVATE FASTING AND PRAYER.
temple, and make me fit; that I might be holy as the
angels and the spirits of the just; that I might love
my neighbor as I am required to love him, and seek his
salvation as the salvation of my own soul.
I rejoiced that God had required this, for it not only
authorized the work I am attempting, but required it. I
can not love my neighbor as myself, unless, as I have
ability and opportunity, I seek and labor for his salvation as my own. I rejoiced to plead for the Holy Spirit
as a child for bread, and with God who is incomparably
more willing to give it to them that ask him, than parents are to feed their children. My soul went to God in
confidence of his ability and his love. I saw that nothing was too hard or too much-the spirituality of all
my brethren, the conversion of all my people, ministers,
churches, colleges, legislators, officers, factories, merchants, and men in places of public resort.
Indeed the great work seemed to be under the hand of
God, and able to be done. I desired and prayed to be
wholly free from all other business, to engage in this.
I felt as though I had just begun to pray, and knew not
how to keep on; but God is a fountain inexhaustible.
Between eleven and twelve, I besought God to enlighten, by his Spirit shining into my mind, so as to discover my sins, wherein I had declined in a spirit of
prayer, and how I might rise again and recover.
1. My sins-ambition-pride-envy-sensual appetites. Sensual desires are beastly; the sins of the soul
are develish. The brute keeps close to the devil. These
detestable sins must be mortified and removed, for they
oppose all good, and God hates them.
2. Wherein I have declined in a spirit of prayer.
Neglect of reading the Bible, neglect of secret prayer,
very often in the evening and when away from home.
Praying very often without a spirit, and remaining so.
Praying without watching, and without careful meditation. Hence it is more frequently my task than my pleasure. Lamentable truth! What need of deep humiliation?
No mechanical system will answer. I must pray always
with all prayer and supplication in the Spirit, and watch
thereunto with all perseverance.




PRIVATE FASTING AND PRAYER.         53
3. How I may rise again and return.
This is not so easy to tell.'Facilis decensus averni, sed revocare gradum-hoc opus.' How shall I so
recover as to come into the presence of God and obtain
what I ask?
1. Cast out iniquity.  For the Psalmist says:'If I
regard iniquity in my heart, the Lord will not hear
nle.'
2. Do always what pleases God. The Savior says:'I do always those things that please him.'' I know
that thou hearest me always.'
3. Desire what is lawful, and desire it from pure moiives.'If we ask anything according to his will, he
heareth us.'
4. Askc inl the name of Christ.' Whatsoever ye ask
the Father in my name, he will give it to you.'
5, Rely on the Spirit.'The Spirit itself helpeth
our infirmities.'
In the afternoon was encouraged to implore a universal revival among my people by the following considerations, viz:
1. God loves evety soul, I do not know that every
one is elected, nor that it is not, I do not know but
that God has turned away from some finally, nor that he
has.
2. The provisions of the gospel are equally adapted to
the wants of all.
3, The spirit pervades all, and is able to move all
hearts,
4, God has not restricted me, but has commanded me
to love my neighbor as myself.  Therefore, I not only
may ask, but if I love as I ought I must ask.
5. God may be glorified, these souls made happy,
they may be used to do good to others, angels and heaven will be happier, and I shall be happier myself."
April 3. "Set apart this day for fasting and prayer,
to seek the blessing of God, especially upon my people,
I do not feel that spirit of intercession which I need
and which I have felt in former times. I would seek




654             COMMUNION WITH GOD.
help in this. But Oh, let it not be a penance, or work
of self-righteousness. On reviewing, March 13th, and
comparing it with two facts which have since come to
my knowledge, I am some surprised. That was my second day of fasting and prayer. During the night after,
a neighbor, an excellent Christian who was sick, was
greatly distressed by the sensible hiding of God's face.
She told me three. days after, it was the most dreadful
darkness she had ever perceived-she could not get one
ray of light. The next day, another neighbor, a very
lious woman, at meeting had a more clear and awful
sense of her sinful heart than she ever had before, so
that it seemed to her she must die on the spot. She told
me this last evening with great solemnity, and expressed
an earnest desire that her family might all know the
evil of their hearts, and not be deceived.
It is remarkable that these should be so near my day of
fasting and prayer. I am afraid my evil heart will receive injury from the discovery of these facts. O Lord,
humble me. Yet may I not hope that my prayer has
begun to be answered?  I scarcely dare to think of this.
I am afraid the thought will so injure my mind as to
provoke God, and to prevent his blessing. O what a
heart I have!  What need of being humbled and purified!"
CHAPTER IV.
MIS COMMUNION WITH GOD.
"And the Lord spake to Moses face to face as a man
speaketh to his friend."  After having been in the
mount with God for a succession of days, when he
came again into the camp, the skin of his face shone
so that the people " were afraid to come nigh him."
Such as held intercourse with Dr. Yale often felt that
there was such a luster about his person, as that they




RIGHT FEELINGS IN PRAYER.         55
were exercised with feelings of peculiar reverence in
his presence. The reason may not always have been
apprehended, yet it might have been found in the fact
that he held such intimate communion with God. " The
skin of his face did shine."  He seemed to live in the
atmosphere of prayer. He realized the truth and acted
in view of it, that the life of the soul can no more be
supported without prayer than the life of the body
without nutritious food. Prayer in him  was a daily
and habitual exercise; and he frequently regretted the
necessity of being away from home, chiefly because his
stated seasons of communion with God were thereby
interrupted. " There is the place," says one when pointing to Payson's pulpit, " there is the place where Payson prayed." But it was not the pulpit chiefly which
marked the fervor of Dr. Yale's devotions. Away from
all human eyes, and not unfrequently when the eyes of
most were closed in dreamless slumber, did he pour out
his soul to God in the most earnest and importunate supplications.
Though mention has already been made of his habits
of prayer as a means of his own religious progress, yet
he was so preeminently a man of prayer that the subject
requires a separate chapter. The views which he entertained of the nature of prayer and the spirit with
which it should be offered, he thus expressed in his diary, under date of Oct. 18th, 1826:
" This morning I am sensible that most of my feelings
in prayer are totally wrong. To feel that prayer is a
task is to feel wrong. To feel that prayer is a task
which must be performed, is to feel wrong. To feel
that prayer is a task which, when performed, will secure
God's favor is to feel wrong. To feel that prayer is a
task which, when performed, will have the least tendency to secure God's favor, is to feel wrong.  To feel
that prayer is a task which, when performed, lays God
under any obligation to show us favor, is to feel very
wrong-it is an abomination. To feel that prayer is a
task which, when performed, may encourage us to look
for divine favor, is to feel wrong,




56               WALKING WITH GOD.
I ought to feel that God is infinitely righteous, and
might righteously rive my soul with lightning, and send
me to instant death. I ought to feel that his' infinite
mercy has wrought great things to render it consistent
for a sinner to pray —devised the way of salvationsent Christ to die —revealed the way-given the encouragement —~bestowed the Spirit. Sinners may pray to God
by virtue of this amazing system of mercy. lBut we
must feel that it is amazing mercy which allows us to
pray, And we must feel that when we are thus allowed
to pray, we should improve the allowed liberty, as a favor of the greatest magnitude-to plead for the life of
souls-to plead as intercessors for others. Illustrate
this by a -criminal approaching a king-how vile — yet
how needy-~will he make a merit of it?  Endeavor to
have and to promote such feelings, How Abraham felt
when he approached to plead for Lot and Sodom!
What an immense difference between right feelings and
the common feelings of men in regard to prayer!"
The sincere and earnest desire of his heart was to
maintain intimate communion with God; and when he
failed in so doing he felt depressed and cast down, as
success in it was ever regarded a cause for gratitude and
Joy. His earnest desires for such holy intercourse with
God, and his enjoyment of such intercourse, are expressed
in the following:
1824, June 16, 6' In secret prayer God seemed to be
actually present, and to impress my mind with this, that
if we would live, and pray, and speak, and write, and
converse, and act, Just as though he were by, and we
realized it as we do the presence of man that we converse with, it would be our rule of prudence in all
things and at all times, Then truth as it is in his word
and in fact would prevail, Then duty would rule. Then
sin would be put down, because the presence of God
would so overawe us, that we should have no fear of
man, This view seemed to be an answer to our prayer
last evening, for we can not be at a loss before God. We
dare not speak. anything but exactly agreeable to his
truth, in all its.extent before him, O that I might always feel this! As this is the cQmmencement of my




PRAYED THREE HOURS A DAY.          57
forty-fifth year. 0 that I might this day and every day
of my life, live deeply and ifully under this impression.
This is walking with God, as Enoch and Noah. This is
having God with me as he was with Joseph and others.
This is having the fear of God before me all the day
long. In this way I shall be wise and holy, and successful, just so far as it may be desirable to be successful.' Whatsoever he doeth shall prosper.'  0 my God,
grant me and all thy servants this grace, Amen."
1829, May 1.  "Feeling confused, distracted, unprepared for anything, and yet knowing that much is to be
done, I devoted this day to special abstinence and prayer.
I want to gird up the loins of my mind so as to be the
better prepared for my duty. 1 feel lost when I get
away from God, and I need time for recollection, forethought, and contemplation.  The Lord's supper is
near. This month is also one for my journey. I expect
to be much in company. O how much do I need the
guidance and influence of the Holy One. O Lord guide
and influence me. Having spent the day I am hardly
roused from lethargy. Have, however, been thinking
about keeping the heart, am but little impressed with
divine things.  Know  but little of myself.   Must
preach to myself."
Estimating prayer as he did, it is not to be wondered
at that he sp'ent much time in this exercise. He called
to mind the practice of the German reformer, of praying three hours in each day, and resolved to practice it
himself.
1830, April 1. "Resolved to commence this day
endeavoring to spend three of my best hours in prayer,
as my ordinary practice.
1. From five to six in the morning,'for myself and my
friends.
2. From eleven to twelve A. M., for my church and
people.
3. From nine to ten in the evening, for all the world.
I expect it will be impossible to observe these times
always: but I shall observe them as well as I can. I do
not include prayer only, but a little reading of the word




58              PRAYER A PRIVILEGE.
of God, and meditation on it, and the condition of the
subjects of prayer, directly to the point. This reading
and meditation may be half the exercise or more. I am
not to be always on my knees, but standing, walking,
sitting or any suitable posture. At times a Christian friend may be with me when suitable. Indeed I
think as much variety as possible consistent with the
design, should be studied, that it may be a most profitable and delightful, and intelligent intercourse with
God."
How far he was enabled to carry out this design does
not appear; but that he was enabled to execute it, at
least for a while, with some degree of success, may be
seen from what follows.
April 2. "Rose at five and retired soon to my closet.
Found so much in myself that was bad, that I hardly
found time in my hour to pray for my friends. It seemed
that my time was rather too short than too long. God gave
me an abasing view of myself. O how deeply am I polluted! I prayedto be washed and cleansed in the blood
of the Lamb."
April 3. "Attended to my seasons of devotion, and
found generally much more of a spirit of prayer than
usual."
The fact is that Dr. Yale's closet seasons were among
the most precious of his life. It was when thus engaged
that he drew near to God, and his soul was not unfrequently fired up with feelings of pious ardor. He was
not among those who regard prayer as a task, but a
precious, a delightful privilege.
1828, March 16. "Tried to preach this day on depravity, and on the unwillingness of sinnersto accept of
mercy and salvation. Some solemnity. After returning home I tried to pray. The thought occurred how
shall I know when I have prayed enough? The question reproved me. Prayer is too apt to appear as a duty
to be performed, out of regard to which God bestows
his favors. False! Altogether false! It is a favor
which he allows us, and we have asked enough only
when we have obtained the blessing."




THE TESTIMONY OF HIS CLOSET.         59
Yet, though he prized prayer so much, and performed
it so conscientiously, there were times when he mourned
over his coldness, and felt deeply humbled because of his
conscious imperfections.
1827, Aug. 5. "Am filly convinced that I do not pray
as I ought, and that the blessings of God delay, because
our prayers delay.  O God, move my heart in this sacred and holy exercise."
On the 10th of April 1836, in his own peculiar manner, he entered upon his memorandum what he called the
testimony of his closet. It is as follows: "I felt much
more than common, the great and precious blessing of
the Father's promise of the Holy Spirit. Surely I
must seek the Spirit as the great agent.  Surely prayer
is the great means of revival. May my closet no more
bear witness against me, for the very little real prayer
which I offer in it, before God. It does testify against
me now. JNow let me record its testimony.
For thirty-five years and more, says my closet, you
have generally been on your knees twice a day, and
sometimes oftener. At some seasons you have found
prayer very interesting and profitable, and have prayed
much. But many, many, many times you have prayed
more as a ceremony, than as a serious business, a duty
to honor God, and a privilege to procure benefits to your
own soul. For a long time past you have made secret
prayer a very formal and superficial business. As you
have not allowed it much time, so it has not much
engaged your deep affections. But in particular the following things are true concerning you.
1. Your prayers are very short. A few minutes, probably not more than five on an average; will measure
the length of your prayers each time.
2. Your prayers are crowded by other business or avocations. Business or avocations take up the time before
you commence. And before you are really engaged, you
are arrested by some call, or by the hour of repose.
3. Your prayers are interrupted by unseasonable thought.
Very often such thoughts intrude upon your mind, and
lead it away after other subjects, while your words
are praying and your knees are bended.




60             HIS CONFIDENCE IN GOD.
4. Your prayers are geneally dry wand heartless. How.
ever fervent the expressions, your feelings are not much
interested, and your frame of'mind is often such as God
can not approe) and accept.
5. Your prayers generally leave your mind in darkness. It is difficult to tell when any clear light has
shone into your mind, or when you have derived any
sensible benefit from prayer.
6. Your prayers receive no answer. It is a long time
since you have so clearly obtained any blessing in answer to prayer, that it is doubtful whether the Lord
hears you at all.
These are some of the items in the testimony of my
closet in regard to secret prayer. How truly, then, am
I in a deplorable condition! "
In his seasons of devotion, he frequently had the most
abasing views of himself, and was at times almost "overwhelmed with a sense of his imperfections and sins."
His langauge at one time was: "I appeared to myself so
much like nothing that I should be, that I was almost
led to despair of hope."
Yet, while thus abased in view of his own unworthiness he always had the strongest confidence in God, and
in the efficacy of prayer.
1826, June 18. "At the rising of the sun I began to
contemplate our situation: saw that I did not really pray
with earnestness and hope for my people at this consecrated hour. 1 kneeled on my knees before God, acknowledged my unworthiness, guilt, pollution, poverty,
and helplessness; but being encouraged by the 55th of
Isaiah, which was in my mind last evening, and by other
parts of scripture, I asked God to bestow, not for anything in me or my people, but for what there is in him.
Wouldst' thou invite us to a fountain and then refuse
to give us water, because we are thirsty and have none,
and are unworthy and ill-deserving?  Wouldst thou invite us to thy table, richly spread and abundantly furnished, and then refuse to give because we are hungry,
and have no food, and are unworthy of any? Wouldst




THE EFFICACY OF PRAYER.          61
thou invite us to thy wardrobe which thou hast provided
and opened, and then refuse to clothe us because we are
naked and unworthy? Wouldst thou invite us to come
and take of thine eye-salve, and then refuse to give it
because we are blind and unworthy? Wouldst thou put
words into our mouths and teach us to say,'Take away
all iniquity,' and yet refuse to take away our iniquity
because we are guilty? Wouldst thou invite us to seek,
asik, and knock for the Holy Spirit, to apply redemption
to our souls, and to restore us to thine image, and then
refuse to give the Spirit, because we are polluted and
have never cleansed, nor never can cleanse nor attempt
to cleanse ourselves?  Surely none, nor all of these
evils shall cause me to doubt or fear that thou wilt bestow what we need; because th6u dost not bestow for
the sake of our goodness or worthiness, but for thine
own mercies, for thine own name's sake. Thus I was
enabled to plead with God, and to entertain some hope
that I should be regarded. The more entirely I laid
aside all self-worthiness, and all hope from anything in
me, the greater was my confidence in God. I prayed
for the church-for Christless families-for the youthfor the children-and for a blessing on all the means of
grace. I was enabled to plead more earnestly and with
more hope than common. But surely God can not give
anything for my sake. I am worse than nothing. I do
not ask or expect it. May he keep me ever and forever
at his feet. Amen."
His confidence in the efficacy of prayer may be seen
from the following brief extracts of letters written to
his much-loved friend the Rev. Joab Brace, of Newington, Conn. The first from which we extract was
written on the first Monday of April, 1818, a day in
which the monthly concert of prayer was observed by
the churches, fobr the conversion of the world.
"The first J/llonday/.-Should I have a share in those
prayers which are ascending into the hand of the angel
before the throne, you might have a better epistle than
if written at the time appointed.  As Campbell observes in his travels in Africa, that he received a favor6




62            HIS PRAYER FOR MONEY.
able answer from the king of Latakoo on the first Monday in the month, would it not be a good day to begin
a sermon? to drive some good work?to seek relief from
some embarrassment? to strive for the victory over
some spiritual enemy? to supplicate an outpouring of the
Holy Spirit on our own people?  Is it not a good time
to present our petition while our King is engaged in
hearing petitions from morning till evening?  Need we
fear being overlooked among such a crowd? O what a
being is he that can as easily attend to the minute affairs of all his creatures as the greatest interest of one!
Who does not forget the number of our hairs in the day
of his greatest business, or to feed the ravens while he
spreads a table for angels!"
Another letter under date of June 9th, 1820, contains
the following: " Great are the blessings of divine grace
which have been recently sent down in this region, and
I trust they are descending still. The glorious work
still advances in some places, and I do hope we shall be
favored with a refreshing shower. We are dependent
and unworthy; but God is rich in mercy, and I hope he
will treat us, not as we deserve, but as we need, and
make the riches of his grace and the wonders of his
love appear in our salvation. Dear brother, permit me
to request you to remember us once especially, in your
secret place, after reading this letter, and I will endeavor this evening to bear you and the dear people of
your charge before the throne. 0, let us pray and labor,
and labor and pray, but be sure to depend neither upon
our labor nor our prayers, but on the agency of the
Holy Ghost."
The Savior taught his disciples to expect that in the
world they should have tribulation; and though the life of
Dr. Yale, on the whole, was a life of prosperity, he did
sometimes experience sore trials. In seasons of adversity he was peculiarly comforted by carrying his case
to God; and indeed he was accustomed to regard afflictions as directed by the hand of a kind and affectionate
F ather.
There was no subject in which he felt an interest,




PRAYER ANSWERED.              63
which he did not make a subject of prayer. He passed
through some seasons of great pecuniary embarrassment, and at such times it was his constant practice to
carry his case to God. It was not with the expectation
that God would work miracles for his relief, but from
the belief that all hearts are in God's hand, and that all
supplies are under his control. Nor was it unfrequent
that he found occasion to notice the remarkable manner
in which his prayers, even for pecuniary supplies were
answered. Take the following as illustrations:
1820, June 6. "About 10 o'clock, P. Mills, whom I
owed about $40 called and told me he wanted thirty
of it to morrow morning. This was rather unexpected.
I had in my possession about $15 received about two
days before, but was much hurried in business and knew
not where to go for $20 which I needed for this and
another engagement. I went to God and thought I
praised and trusted him. This passage was precious to
me as it ever had been before: "Be careful for nothing,
but in everything by prayer and supplication with
thanksgiving let your requests be made known unto
God;" Phil. iv, 6. I asked him for what I needed. Before noon a man of whom I had not thought as owing
me anything, sent me $3; at 6 o'clock, I received
$1'50 at a wedding, and two dollars from another man.
I applied to one of the trustees and he procured for me
$13.  Thus more than enough for immediate use
came to me, through the kind hand of God, before I
wanted it, and without turning me out of the way of
duty, which I had marked out in the morning. 0 how
kind is my Heavenly Father!"
1840, June 6.'I felt the need of some supplies soon,
as I borrowed $17 yesterday.  I therefore asked the
Lord last evening and this morning, to stir up the minds
of two or three men, in an adjoining county, to send me
two or three small sums, due some time. About 11 this
morning, the son of one of them came and brought me
8$11. 0, that I might be suitably thankful. I did return thanks and take courage."
There was nothing which he more earnestly desired,




64           HIS PRAYER FGR HIS PEOPLE.
and nothing for which he more fervently prayed, than
the spiritual welfare of his people.  It was for their
good that he lived and labored, and for this also he
prayed.
1830, Nov. 12. "At eleven, the hour of prayer for
my people, I had more than ordinary assistance. I tried
to shut out the world, and to shut up myself with God,
and to get up the ladder to heaven. Seemed to be
more successful than common. I did plead with God
for the spirit of preaching, and that he would bless my
preaching.  It seemed as though he had long been
angry, and justly angry with my preaching, and would
not bless it. I entreated and besought him to forgive
me, and to wash my preaching, and to enable me to
preach so as to meet his approbation and enjoy his blessing. I besought him also in behalf of all my people,
that he would save them and use them for his service and
glory. It seemed almost presumption in me to pray so,
because it was asking what God had never granted to any
man; why then should he to me? This almost confounded
me. But I tried to set myself right, by resting on his
word. He had directed me to intercede for all mensurely then for all my people. I entreated him to fit me~
for the work and for the blessing. When I had finished,
I'inquired whether I had prayed so as to be accepted. I
could hardly tell. I was afraid of self-complacency.
Prayed for humility."
It would be difficult to find one who was more diligent
and faithful in all his ministerial duties than he —yet
after all his diligence in preparing his discourses, and
all his fidelity in delivering them, he uniformly felt that
it was only the blessing of God, attending the truth,
which would secure the results desired. Man may sow
the seed, but God makes it grow. Paul may plant, and
Apollos water, but it is God that gives the increase.
Keeping this truth before his mind, he was accustomed
always after having delivered his message, earnestly to
implore the divine blessing to make it successful. See
the following:
1829, Sept. 27, "We had a greater number than




LOOKED TO GOD FOR MISSIONARY SUPPLIES.  65
usual at the house of God. In the morning I preached
from Prov. i, 28, 29, to show that sinners do not choose
to be converted-not cho, se the fear of the Lord. In
the afternoon, on John vi, 39, to show that Christ is not
to be disappointed, but will have a people according to
his Father's will. I made an effort to present these
subjects in a convincing light. May the Lord grant his
blessing. Felt anxious and did cry to God that he
would bless this day's labor. In the evening I preached in a school house, on Mat. vii, 7,'Ask and it shall be
given you.' The house was full and the attention uncommonly good. Wher} I came home, I came praying
almost the whole way, for purity in myself, in the
church, in the sabbath-school, in families connected
with the church, and in dead families. I felt greatly
encouraged in the Lord, while I felt no courage in myself, or in the members of the church. It seemed that
all fullness is in God. I could hardly cease crying unto
himn."
1831, Sept. 4.'" In the evening preached in a school
house, to an overflowing assembly. When I saw them
flowing in and filling the house I was deeply oppressed.
Seeing that God only can help, I wanted to cry unto
God, and call upon every believer to cry unto him also,
for his Spirit. In returning home I wanted to pray all
the way."
It is known that Dr. Yale was a warm friend of all
those benevolent operations in which God's people are
engaged, with the view of extending the kingdom of
Christ through the world. But he never expected that
the appeals of the agents to the churches would fill the
treasuries of the missionary boards, or the labors of
missionaries among the heathen would result in their
conversion, unless attended with the blessing of God.
Hence it was that in respect to these matters also, he
cultivated the spirit of prayer in his own bosom, and
urged it upon his brethren.  His feelings on this
subject were clearly expressed in the following passages,
from a letter written to his friend Rev. Mr. Brace, under
date of Dec. 30th, 1842:




66                LOOKING UPWARD.
"To the Lord, then, we may lift up our soul.'Not
by might nor by power.' I admire much -the spirit of
WMr. F's address near the close of the special meeting of
the Tract Society in October. We are to look up. We
have not looked around too much; but we have not
looked up enough. Now we see not how the Lord will
help out of the barn-floor or out of the wine-press. We
see not whence the money is coming for foreign missions, or for home missions, or for the Bible Society, or
for the Tract Society, or for the Education Society or
for any other mode of operation. Often do we ask,
how shall we do? Peal after peal comes upon the
Christian ear for help in the work of the Lord. All
the agencies echo the cries of the perishing, while we
become more and more enfeebled and crippled in our
neans. MAany times since I saw  you have I been
pained at the aspect of our affairs. Yet upward we
may look with just as much confidence as ever. As
Jehosaphat said, so may we say:'Our eyes are upon
thee.''Some trust in chariots,' said the Psalmist,'and
some in horses, but we will mention the name of the
Lord who made heaven and earth.' Said Moses to
Israel at the Red Sea, 6 Stand still and see the salvation
of the Lord.' Yet we are not to be inactive. We have
more to do, to deny ourselves more, and to bear a heavier
cross. That will bring us to the very point to which
we need to be brought-' to follow Christ as a hard
laboring, self-denying, and suffering Savior.' Then may
we expect that the blessing will come, the universal
blessing, which shall reach all the earth, and turn all
the people to the Lord,, We shall be compelled to
pray more. As our help comes from the Lord who
made heaven and earth, so must we seek it with all our
heart and all our soul, It will come. The Lord will
bless his people, and hear their prayer."
His prayers both for himself and his people, and the
world, were characterised by great importunity.
1829, Aug. 3. " L. J. came to me with tears and desired me to pray for him. I said,'Cursed is the man that
trusteth in man, and maketh flesh his arm.' Yet I pro



WRESTLING WITH GOD,              67
mised to pray for him, while I warned him not to rely
upon anything but Christ."
Aug. 4. " Sometime in the night I awoke and could
not sleep.  I went into the study, feeling as though I
had not slept enough, and fearful that I could not pray.
When I beg'an there seemed to be a clearness in my
views quite uncommon. I commenced intercession for
the young man who had sought my prayers. From
him I went to others, some members of the church, and
some of the worst, oldest, and most hardened sinners
among us. I came to one at whose dreadful situation I
was shut up for a time. I thought perhaps God was
going to silence me.  But at length the question which
the Lord put to.Abraham,'Is any thing too hard for the
Lord?' prevailed, and I could plead with him. I wrles
tled till I was very weary, going from one to another,
and took a chair, turned it down, laid a pillow on the
back of it lengthwise, reclined upon it in the easiest
manner I could, and continued my supplications. At
length I lay down with a view to sleep if I could. Afi
ter some cries to God in that position I fell asleep, and
continued till about the usual time of rising in the
morning. I felt exhausted, and also felt the want of sleep;
yet I went about my work as usual. I fear I shall glory.
But I saw in the beginning of my supplication a little of
this sin, and begged God to cleanse my heart from it."
Placing as he did such an estimate on the value of
prayer, it might have been expected that he would seek
to promote a spirit of prayer among the people and to
stir up his brethren to the faithful discharge of this duty.
This was, indeed, one of the principal objects which he
aimed at in his pastoral labors,
1827, April 27. "At 2 o'clock yesterday afternoon
attended the church conference, Not so many present
as I expected. Yet I felt intensely, and to me the meeting was interesting, Felt and said among other things,
that we should na/ke haste and bow before the throne of
grace uith our eye fixed on heavten and hell, lay our right
hand ons the head of a Ch'istian, and our left on the head
of a sinner, and pour onu! our soIus for thein to the God of.lervI"




V6'           THE SPIRIT OF PRAYER.
He desired each of the members of the church to
spend a quarter of an hour each day in saying,'Thy
kingdom come.' And to promote a spirit of prayer in
the church, he proposed a plan which is mentioned in
the following extract from his memorandum:
1821, Nov. 1. " I have been organizing prayer-meetings. Six are in a train. I attend three in a week. I
am  about to institute in them, an inquiry into all the
prayers of the Bible, with a view to promote a spirit of
prayer and- of sacred research.  My plan to edify praying people is, to begin and go through the Bible with a
view to take notice of all the prayers in it. A suitable portion of the prayers to be attended to at each
meeting.  Such as attend are invited to note in a blank
book; made for the purpose, all the passages, book,
chapter, and verse. This will be an index by which
they can readily turn to any prayer as they please.  I
have been edified myself in what I have done.  I hope
others may be."
In closing this chapter I will introduce two short extracts of letters, bearing upon this subject, written to
his friend Mr. Charles EH. West. The first is under date
of Decemnber 15th, 1849.'"I am working hard since the 28th of October, trying
to revive religion in a section of our church and of our
place. I have made some discoveries which almost
overwhelm  me and those who are my helpers. Our
church and ourselves as a part of the whole, are sunk
so low that we are beyond (I had almost said) a conception of what the effectual, fervent prayer of a
righteous man means.  What does it mean?  Is it like
that prayer which is offered daily in the closet,' in the
family, and oIn the sabbath in the sanctuary?  Is it like
that prayer which is poured forth from  the lips, but
vanishes then into thin air, without any to inquire
whether it is regarded by any one in heaven, or earth,
or hell? Oh! those careless, heartless formalisms, which
are often called prayers!  Alas! may not God well say,
6Bring no more vain oblations?'  Oh what need to repent of the sins of our prayers!  We need not wonder
that there is nio revivals"




SPIRITUAL CONFLICTS.            69
The other letter from which I extract is dated July 2d
1851. "I am learning some good lessons-one, that the
chickens I feed have more faith in me than many men
have in God-another, that whenever we go to God in
prayer we should expect to receive-another, that God is
as able to make us happy in affliction -as in any other
way-another to trust God in all things implicitly, and
that faith in Christ is the first and the last —first in justification-last in giving up the soul to God."
CHAPTER V.
HIS SPIRITUAL CONFLICTS.
With his garments always clean, and his countenance always wearing such an aspect as betokened the
intimacy of his communion with God, a looker-on may
have supposed that Dr. Yale was free from those fierce
combats with his spiritual foes, which have characterised
the religious experience of many. Yet when we are
permitted to look into the inner chamber of his heart
we find that this was far from being the case. Indeed, Satan often makes his strongest and most vigorous
assaults upon such as are most determined in the service of' God, and most vigilant in guarding against the
corrupt affections of their own hearts.
There is no occasion to alarm a sleepy sentinel; and
when one manifests a disposition to harbor and cherish
his foes rather than to seek their destruction, why
should they assault him?
Dr. Yale's principles led him to give no quarters to
the devil-and the fixed deteriination of his mind was,
that Satan should not only be dethroned, but expelled.
Giving no place to the devil]," he uniformly maintained a vigorous warfare with this prince of infernal
spirits.
The assaults of the wicked one were sometimes most
terrible; and were made by the injection into the mind




70              SPIRITUAL CONFLICTS.
of evil thoughts, by the production of great spiritual
darkness, and by the presentation of strong temptations. The adversary, however, was promptly met and
vigorously repelled. Take a few examples.
1824, March 20. " This morning I have been in a
terrible conflict. I set out, as my practice has been
lately, to attend to my own concerns with God, as
though I were the only creature in existence. Distraction of thought commenced. I was running on everything. But I determined to attend to the subject. At
the same time there seemed to be one striving to
counteract this determination. All my meditations were
unavailing. I was dark, agitated, pent up as one taken
hold of by another, could get no enlargement; betook
myself to my knees, determined to resist, but only one
thing appeared encouraging-that was staying on God.
It seemed as though I would hold fast to him; and I
had a little ray of light, in repeating passages of his
word. After struggling for some time, there seemed to
be a little more enlargement. I was not afraid, but
distressed with straitness and distraction.  Has not
God permitted this as a chastisement for my neglect in
times past?  It is an awful truth that I have blended
my personal concerns with my official duties. I have
within two weeks undertaken to separate them. It is
right that I should be tried. Oh how dreadful to be
given over to Satan! Yet this temptation, terrible as
it is, is not so dangerous as those which are congenial
to my feelings.  These are distressing-those are polluting. In the course of the day I thought, moreover,
that this temptation might be permitted to counteract
spiritual pride."
April 1. In the morning my soul was cast down
within me. I chode it. I asked, " Why art thou cast
down, Oh my soul! why art thou disquieted within
me! Hope thou in God."  It comforted me some to
think that God was answering my prayer on Tuesday
evening, and yesterday morning-to show me the evil
of my heart and destroy spiritual pride. Blessed be
his name I was not utterly cast down."




TOSSED WITH STORMS.               71
Sabbath, April 4. " All this day could not obtain a
spirit of prayer or preaching. Emptiness, distance,
dryness. In the afternoon my subject was very solemn,'No man cared for my soul' —but I did not feel more
than a chip."'
April 5. " In trouble on account of being unable to pray
for my people, on the day of fasting and prayer, set my-.
self to find out the cause. Read part of Psalm lxxvii:
In trouble cried'unto the Lord, sought the Lord. It
struck me that I could not pray for my people because
I had not the spirit of prayer for them, and that I could
not expect an answer till I prayed. Here then is the case.
1. Ultimus-My church and my people may not be
expected to be moved till I pray for them.
2. I do not pray for them without a spirit of prayer.
3. A spirit of prayer is what I now need, and am
now to seek.
But here is my difficulty now-why can't I pray
now?  I have not the spirit.  What hinders the spirit?
This question remains to be answered.  Saith the
Psalmist;' liay spirit made diligent search.'  So must
] mnake diligent search. During the day I labored some
on this subject, and obtained some light, but not clear."
April 6.  " During the whole day I[ have been in
trouble —in darkness cdarkness clarlness —o light —no
spirit of prayer-no discovery of my dificulty, though
I besought the Lord to show it me."
April 7. " Awaked in trouble-darkness-searched,
but discovered nothing.  Read the 77th Psalm  with
Scott-meditated on God's wonders, and on Israel's
conduct. God led his people, supported, and defended
them through the wilderness; he settled them in Canaan
They were not first in it. M-en are never first in their
salvation, or in any good work. It originates with
God. Is it the sending of the Gospel into the world,
the spread of it among the heathen, the. revival of
religion at home, the conversion of one soul? All
begins and is carried on by God.
1. The design originated in him.'God so loved
the world that he gave his only begotten son, that who



GOD BEFOREHAND WITH MEN.
soever believeth in him  should not perish, but have
everlasting life.'
2. Thze determination to extend it through the world
is made by him.  Thus he said to Mcses;'As I live
all the earth shall be filled with the glory of the Lord.'
3. 7The call to lrepentance, faiith, and salvation is from
him.' He now commandeth all men everywhere to
repent."' Look unto me, and be ye saved, all the
ends of the earth.'
4. The conmission to spread the gospel isfrom him.'Go ye into all the world, and preach the gospel to
every creature.'
len are not before our gracious God in any part of
this blessed work. We do not outgo him in good
desire and action, and then pray to him to come up to
us, and help us; but he infinitely outgoes us, calls upon
us to come forward to the work-to the help of the
Lord against the mighty. He is not backward; but
we are. He is not unwilling to bless; but we are
unwilling to put ourselves in the attitude and place to
receive a blessing. Here then I discover several wrong
views:
1. That the cause of spreading the gospel is the
work of any man, or society. It is the cause of God,
in which a man, or a society may engage, and in which
they do engage when they do their duty.
2. That the Lord does not work so fast as we wish
to have him. WTe do not work so fast as he wishes to
have us.
3. Despondency: As though the work were dependent on man.
4. Pride: As though the work were performed by
man. As though we had done much, when in fact we
have not come near our duty.
5. Indolence: God calls us to action, and we refuse.
We are about our business, or about nothing. In view
of these things, I think I see one thing which has brought
me into darkness-viewing myself forward, unable to
obtain God's blessing, while I am far behind what he
requires me to do for him and distustful of his goodness




SPIRITUAL DARKNESS.             73
and mercy. From this search I think I found some
relief."
Sabbath, April 25. "This has been one of the most
terrible days I ever saw. I was distracted and could
not preach. My soul is tossed with storm. Oh, what
shall I do? It seems as though my preaching were
altogether vain. I am at my wits' end. When I look
towards God I see no light."
"6 P. M. Being tossed to and fro, not knowing what
to do, the inquiry arose:'Now were you delivered from
pride, ambition, envy, self-righteousness, and self-sufficiency, would you be so agitated.' No.'Then take your
place broken-hearted, humble, patient, diligent, obedient,
doing all you can in the work to which you are called,
trusting in the wisdom, power, and grace of God and
you will follow Christ and his servants.' This seemed
right. 1 confessed my sins and prayed for the very
grace which I need. Then my mind became in some
measure calm. I read Jeremiah xii,'If thou run with
the footmen,' &c. A scene opened to my view as possible, which might truly be terrible. But I am harnessed.
Oh God, gird me for the conflict, and strengthen me to
do thy will."
1826, May 21. "I feel this morning exceedingly low.
I feel so guilty that I cannot come with confidence to
the throne of grace. Yet I attempted to unite in the
concert at sun-rise.'My soul lies cleaving to the dust,
Lord give me life divine."'
1827, Dec. 8. "In the afternoon and evening spent
some hours in trying to pray. But oh! what darkness,
distraction, deadness, in all the powers of my soul! No
light, no order, no encouragement in prayer.  All I
could say or think of seemed like nothing. What power
of great darkness overspreads my soul! I can not pray for
anything, for myself, or for the church, or for any creature. I seem to be shut up in hewn stone, so that I can not
get out, nor see anything to encourage me where I am.
1 see in my heart and my life, pride, ambition. too much




74               TOSSED WITH STORMS.
thought and care about the world, unbelief, stupidness,
prayerlessness. Surely I deserve to be left. Yet I am
not without hope that God will yet send me light from
above, and help me with his salvation. But it is altogether from another source than anything in me. It
must be for his name's sake and for his rich mercy. Oh
that I might indeed look away from myself, and derive
help from God."
1849, Dec. 14. " Yesterday I had many trials but went
along through them. At the close, and after nine in the
evening, I spent a season in secret prayer.  The wicked
one canme with his terrors to make me afriaid, as he did
many years ago.  He seemed to be near, though he did
not seem to touch me.  My flesh crawled with shivering,
and my hair seemed as though it would stand up. But
I thrust him with the word of God, as I had done years
ago in a similar case.' Resist the devil, and he will
flee from you; draw nigh to God and he will diraw nigh
to you.' I told him of the conflict with Jesus, in which
Jesus said, it is written.  Yet three times did he come
near me with the same impressions, though rather
feebler each time.  I was, indeed, in an agony.  Yet I
thanked God for it, as he then taught me that there was
one in hell that cared for my prayers. Thus was explained that power which I felt on Wednesday, and the
seeming shutting out of my prayer.  The devil had been
permitted to do it, thus rebuking me as God permitted
him, for myy coldness, stupidness, neglect of prayer.  I
said, moreover,' Rejoice not against me, oh my enemy,
for when  faill i shall arise.' So I did, after some time,
through God's grace; and though in a measure exhausted,
yet i could not but rejoice and give thanks; because
God thus taught me that he did regard my players.
For if' he had not, then the devil would not have cared
for them.  I was then encouragecd to hope that God
would bless our endeavors to promote his cause.  Will
he not give us the real spirit of prayer?  This temptation seemed a foretaste of it. In prayer this morning
my thoughts ran on at a great rate, anticipating God's
glorious work, and the result of it in much good to his




e,OANED OVER THE LOW STATE OP RELIGION.   75
people, through my trials.  Now these more than ten
years I have suffered greatly, and sinned grievously. I
have sinned in the neglect or careless performance of
duty. But I have all the time remained steadfast in the
conviction that God revives religion in the use of his
word and prayer, and the holy living of his people."
"Put on the whole armor of God that ye may be able
to stand against the wiles of the devil."
CHAPTER VI.
HIS ANXIETY FOR TRIE SPIRITUAL WELFARE OF HIS PEOPLE.
"Oh that my head were waters, and mine eyes a
fountain of tears that I might weep day and night for
the slain of the daughters of my people."
Few people realize the deep anxiety which is felt by
the devoted minister of Christ in behalf of the people
of his charge. They may listen to his stirring eloquence, and witness, at least, an occasional tear as it
steals down his cheek; yet perhaps they may regard it
only as professional eloquence, and as a tear which is
the result of misplaced sympathy. Yet there is, in
reality, the kindling up of the fires of the soul, and an
intensity of anxiety which is produced by nothing less
than a realization of the worth of man's undying
spirit. Such were the feelings of Dr. Yale. Nor was
religious feeling in him like the occasional flashes of
light artificially produced in the laboratory of the
chemist; but like the light and the heat which emanate
from the sun, constant, permanent, and abiding. He
longed, he wrestled, he agonized for the salvation of
his people: and he might have appropriated to himself
the pathetic language of the Apostle Paul: "My little
children of whom I travail in birth again, until Christ
be formed in you." The last tears which he shed, were
for sinners; but these were not the only tears which a




76            ANXIETY FOR THE CHURCH.
sense of their wretchedness and prospective ruin called
from his eyes. He wept because of the view which he
entertained of their deep-rooted depravity, and obstinate perverseness.
Sin, whether in himself or others, appeared to him
most odious, and the very sight of it affected his heart
with sadness. His feelings with regard to it, he once
expressed in the following emphatic language:
1829, August 10. " Sin appeared most odious. The
carnal mind resembles a solution of arsenic. Put a
piece of bread in it, and how deadly! So the mind,
body, and all that belongs to a sinner, are steeped in
sin. 0 how offensive to a holy God!"
Like other pastors it was his lot sometimes to fall in
with persons upon the verge of the grave, not only
without hope, but without any realizing sense of their
true condition. The sight of such men filled his soul
with agony. We may see an expression of his feelings
in the following.
1830, January 7. "In visiting called on a poor old
man who is just gone with cancers. He seems to be
one of the most wretched men I ever saw. He says
nothing about a future world, is in much pain, and evidently has no comfort. He has searcely been to meeting in twenty-five years, and has had nothing in view
but to make money. He is not rich, but every year
made money. I would not be in his condition for ten
thousand worlds."
Oh, how intensely did he desire the welfare of the
church, and the salvation of men! There were times
when the church was in a low, languid state-destitute
of that spiritual energy which contributes so much to
the vitality of gospel ordinances; and then his feelings
found vent in tears. He labored hard, he prayed
fervently, he warned sinners of their danger, and excited
the people of God to activity; and yet his efforts
seemed to be paralyzed, by a want of zeal, and fidelity,
and cordial and hearty cooperation among the members
of the church.




CONFLICT WITH SATAN.            77
Such a state of things was to him deeply affecting,
as may be seen from the following paragraph:
1850, January 5.' To-day it has occurred to me
that our church is more like a poor sickly mother, than
one dead —can not nurse. Our church is like a sick
mother. She takes no care of her children. She gives
them no nourishment. They are very feeble. They
cry indeed for milk, but they get none from their
mother. They must go to another nurse, or be fed by
a bottle. Alas! for this sick mother! She brings forth
no more children, and nourishes not those that are lean
and sickly. Call a physician. Entreat him to send
health and cure. 0, that he would heal us, for we have
no remedies."
Indeed he was frequently so deeply anxious in view
of the state of his flock, that he found himself unable
to enjoy his accustomed sleep. Take the following for
examples.
1829, March 12. Much distressed during the night
on account of the state of the church, For a long
time in the night I could not sleep. The condition of
some of the members of the church pained me at my
very heart. I tried to cry unto God, yet it seemed as
though I could not cry. In the morning I read in
Henry's Exposition some of the trials of our Savior
while his disciples were asleep. I seemed to know
something of his trials. I sought for his spirit of
meekness, gentleness, kindness. Oh! Lord Jesus, all ]
want is to be like thee."
March 13. "Troubled in the night as before. Oh!
Lord, show  me what to do. In the devotions of the
morning, searched my qwn heart, and gained evidence
of grace, but saw my Indwelling enemies in dreadful
array-.pride, ambition, vanity, envy.  I can not say
as Jesus. said; " The prince of this world shall find
nothing in me."  He does find those friends of his,
and my traitors. Get ye hence."
In fact his anxiety for his people was so intense, that
he sometimes regarded it as excessive, and was led to
call in question the propriety of indulging it.




78             WHAT MAD MEN YOU ARE!
1830, Deccember 8. "1 I have been thinking of late
that probably I give myself too much anxiety, in
regard to God's dealings with my people. I cannot
tell what are his plans, if I try. Let me rather do my
duty, and leave all with him.' How unsearchable are
his judgments, and his ways past finding out! His
judgments are a great deep." He giveth account of
none of his matters. It becometh me to resign all up
into his hand, and leave all at his disposal. Yet I am
not to be stupid, negligent, or indifferent about the
salvation of souls. Oh Lord, help me to cast all my
care on thee.'"
Still, however, he had such a sense of the worth of
of souls, and his faith in the realities of a future state
was so undoubting, that he could not suppress his anxiety. The following extracts from his diary are presented
for the purpose of showing the intensity of this feeling.
They are selected from records made at different periods,
embracing a considerable portion of his ministerial life:
1821, March 26. "Language can not express the
anxiety which is in my heart for this people. I fear, I
tremble for them.  When I consider that many are yet
stupid, that those who are awakened may become so,
and that thousands may perish from among them, I can
not but tremble.'AMy heart's desire and prayer to God
for' Kingsborough' is that they might be saved.'"
1821, March 26. "People attentive. Encouragement
enough to use the means of grace. A young man desired public prayers. Poor young man! How vain has
been his past life, though moral. Was affected with
the duty of being more earnest with people in health.
At the close of the evening meeting, was affected with
a sense of the folly and madness of sinners. It seemed
as though I wished to seize hold of some, and cry out:'Oh what madmen you are!' 
1822, Feb. 3, Sab. "A very pleasant day. Many at
meeting. But oh, how awfully stupid! Though some
appeared to shed tears, yet the most appeared to be
blind, and deaf, and dead, and lost. IMVy soul is in deep




WOUNDED TO THE HEART,            79
distress, and I fear I am impatient with God and with
nman."
March 3. " This morning it seemed as though I could
come up to the Most High and confide all the affairs in
which I am  concerned to him. Comfortable timie. In
the afternoon I went to Deacon Hall's.  We spent
some time in prayer. My soul was lifted up to God
and solemnized. Had some ideas of the nature of faith
in prayer. Oh may the God of mercy shake and quiclken
the dry bones. They are very dry, but nothing is too
hard for the Lord."
April 15. "Could scarcely sleep last night on account
of a pressing desire of the Holy Spirit upon myself, and
my church, and my people. I do not know as my desires
are right, but they are strong. 1 was also distressed
very much with the conviction of one member of the
church. He seems to be totally destitute of grace."
Nov. 13. "Read of the compassion of Jesus in feeding
the hungry, and poor and fainting multitude. I wept
at his kindness, and pleaded for his spirit to satisfy perishing souls, My heart was distressed for stupid sinners. I felt that God only could save them, Yet I was
induced to look around and see, among many careless
ones, some who, I hope, will be  mny joy and crown.'
This comforted my heart, though it did not satisfy it.")
1824, April 14.'"Saw and groaned over the low
state of religion in the church,  Sunk down in secret
prayer. In family worship the last verse of the thirtyfirst Psalm gave me courage:'Be of good courage, and
he shall strengthen your heart, all ye that hope in the
Lord.' This led me to cry to God for help."
May 16.'This morning, and some days past, have
been ready to ask, where are my days of fasting and
prayer?  Four days have I spent in this exercise, in little more than two months, but what is the benefit? I do
not pray, my people are uncommonly stupid, and it
seems as though every thing was going to ruin,"
Aug. 26, "Very evident that Christians are in a deep
sleep, and sinners in the sleep of death. Burdened very
deeply.  Great heaviness and sorrow in my heart,"




80        DISTRESSED AS ONE ON A DYING BED,
Aug. 30. "Called to visit a young man, just on the
brink of eternity. It wounded me to the heart to see
this lovely flower fading. But oh! the soul!  Without
hope- -poor parents wretched! No religion —yet thought
once they were Christians,-false religion."
1827, July 5. "'Very much affected with the convic.
tion of an old man who has attended the worship of
God for many years. He rests on the fact that few or
none can know how it will go with them, till they go
into the eternal world. He does not know but he may
be a Christian, and few are sure that they are. So it
may be as well with him as with them,"
Aug. 13, "Awoke a little past twelve last night.
Felt pressed very much with the conviction of my people, Having occasion to rise I went into the study and
spent some time in prayer. I tried to plead with God.
But some how or other my prayers soon came to an end,
I cried to God for myself; my family, my church, the
prayerless families, the multitudes of youth and others
that have no grace. Need very much the teaching and
aid of the Holy Spirit in prayer. Oh that the Lord
would iwork in me to will and to do of his good pleas
sure."
1828, March 18, "Troubled towards morning with
the state of my people. This condition is dreadful,
and most of all because the church is so low and so
much after the world."
March 19, " Read a few chapters in the beginning of
Judges, where we learn that the Canaanites were not
driven out by Israel, Their state resembled ours, MOnly
now and then they did any thing for God, and the Lord
delivered them, God did for them; not they for God.
So with us,"
There are many other passages in his diary which are
equally expressive of this deep anxiety of feeling in be.
half of his people; yet as they are somewhat lengthy
and contain but little that is new, but one more will
here be introduced,
1830, June 21, "Awoke before one o'clock, and was
deeply distressed in view of infidelity —the practical




DISTRESSED AS ONE ON A DYING BED.     81
infidelity of the church, and of my own heart and life.
Did we practically believe the word of God, that there
is a heaven for some and a hell for others; that a few
are of God, and that the whole world lieth in wickedness; that the few are bound by the law of Christ to let
their light shine, and that the whole world must be
converted or perish forever-how differently should we
live and act? I was distressed as one on a dying bed at
the thought of my own neglect. I cried in my spirit'
unto God. I was led in the morning to inquire why the
mind is more deeply impressed at such a time than at
ordinary times. The impressive truth or fact is unattended with ordinary circumstances. It comes when the
mind is just awake, divested of associations; in the
stillness and solitariness of night; under the eye of God,
in view of the eternal world. The singleness of the
impression, in such a condition, is deep.  I try to believe. I entreat God to continue this impression. Oh
how shall I live, if I truly believe!'Lord I believe,
help thou my unbelief."'
This great anxiety for the spiritual welfare of his
people, was expressed repeatedly in letters which he
addressed — to some of his friends, in the course of a
regular correspondence, in which he gave full scope to
the feelings of his own heart. A few extracts from
some of these letters will be here introduced.
The first from which I extract was dated April 1,
1824, and was written to Rev. Mr. Brace:
"MY DEARLY BELOVED —Your closing remark has done
Me good this morning, and perhaps it may do you good
in the reperusal.' We must love our work, and when
we meet our hearers cold, and vacant, and estranged, we
must not be contented, till they and we are made to feel.'
A word in season, how good it is! This has lain by
now three months; but I needed it this very morning.
Lately, for about four weeks, I have been endeavoring
to seek the Lord on some occasions, by prayer and fasting (I would-not say this to any but an intimate friend,
and I hope I do not say it from ostentation), to obtain a
spirit of grace, and supplication, and his blessing on




82             DEFILED WITH LEPROSY.
my people and labors. Blessed be his name for help.
But I see more of my own dreadful state, and that of
my people. I can not move my people. Yet I feel your
good word-' mzust not be conzte'nted, till'-may the
gracious spirit grant us this grace. How few of our
people, comparatively, are converted! How far short of
the words of our prayer-'add daily' —I have seen only
the thirtieth part of this-it has been only oie in a
mnonth, on an average, that has been added to this
church since my ministry commenced. Great work
indeed compared with nothing; but small compared
with the population around me. I feel the need of
more-more wisdom, grace, fidelity, zeal, faith, humility, boldness, and an unconquerable firmness and perseverance. How many are defiled with leprosy! Yet may we
not come to Jesus and say:'Lord, if thou wilt thou canst?'
/Are not our churches laboring under a paralysis; the
limbs benumbed, the eyes set, the ears heavy, the tongue
dumb, and the very current of life sluggish, almost to
congelation? Yet if they are living, may we not bring
them before Jesus? We need not put them upon a bed.
No crowd will prevent our approach, no roof need be
broken up. Here in our study, there in the sanctuary,
or the prayer-meeting, may we lay them  down before
his face and at his feet. Blessed privilege, fully enjoyed,
miserably improved by me. One has a withered hand,
some are laboring under fever, many are possessed with
devils, among unbelievers. Yet who ever came to Jesus,
or was brought, without receiving mercy? This is all
plain, and it reproves my unbelief. But, brother Brace,
when I look upon the particular cases of dlifficulty
around me, my faith staggers, like Peter's in view of
the waves. It'seems impossible that many should be
saved. I am'at my wits' end.' I know not how to gain
access to some men; and if I do, every effort seems like
plowing upon a rock, no impression; or like the track
of a vessel through the waters, it closes and is lost.
Yet are not all hearts in the Lord's hand?  Is he not
able to move them? May not the most unlikely be saved?
May not a way of access be opened to any?  May not




THE GPrEAT WORK TO BE DONE.            83
the rock be broken and a passage be opened for the
waters? What shall be done for the salvation of all our
people, to bring them  home to God, that they may be
holy stones in the building, usefll in the church, do
good to the world, become monuments of our Savior's'praise, and give joy in heaven? Do answer these questions.  I am trying to do something-to do more-to
preach and pray better-to converse-to catechise-to
instruct in Bible classes and sabbath schools.  But the
spirit is wanting. Yet will not the Lord bless his own
means? Is he not able to increase the means, to vary the
means, to adapt the means to particular ends?  Another
thing alarms me.  People die around me, every little
while; die without religion. They are gone. No more
for them. Others follow step by step, and 1 among them.
No return to hear, or embrace the gospel after deathor to preach, or pray, or warn.  YVhen these things
press me, I seem as one ready to be disti acted with solicitude.  But when opportunity offers, I am so dead that I
do nothing for God and souls.
In my study I can talk, and preach, and pray, and labor, as though I would carry all bef:be me; but when I
go out, contact with the world is like the touch of the
torpedo-every  effbrt is paralyz;ed —mn- purposes are
wi.thered, and I come back again to mourn my icnorance, deadness and folly.
I have a thousand trials in my ministry, which I have
never heard, or read of in any iminister's life.  1 w-vish a
great many times, that I knew hLow Paul would have
conducted in such or such a case.  lndl ed J  elieve
there a e many parts of ministerial duty, not undcrstood
by any man living. ~Tlien i lok at the siniul mnass
around me i see vast quat ities of' c  oadtic ma. r, on
which tihe Spirit does not e-em to:I ave moved. -To this
ministers and Chi is-tians have n:)t approachc, l::y    hing
like adequate means. No place e;n arlh is itl1y evangelized. We have no dtata belbre u,, which can guide
us up to that course of application to sinful muon of'
every class, which will answer the pui-pse. Ppieacching
and praying are the means. But what preaching is there




84            MAKE MY FLESH CRAWL.
to a large part of Christendom's population?  Enough
indeed to render them inexcusable -to increase their
future misery; but not enough to bring the gospel home
to their souls. It needs to be carried to them-to every
son and daughter of Adam. Do communicate all you
know about carrying the gospel home to every heart..
In Connecticut you know most about these things.
There you have many laborers, you are near together,
and frequently in consultation. Let me know some of
your plans in detail. I want the minutiae; for the least
thing is important that is connected with the welfare of
immortal souls."
The following are extracts from a letter under date of
April 1, 1823:
"How tremendous the responsibility of our station!
The thought which you repeated, representing some of
our people as already lost beyond recovery, should affect
my heart more than it does. At times I look over my
people; count our numbers; consider how many do not
even profess religion, while some who do profess, bear
little fruit or none at all; and I say oh how unprofitable
am I! how little have I done! how little has my ministry been blessed! I have been laboring here now twenty
years, and only about two hundred and thirty have been
added to the church. Of these, four have been excommunicated, and a few more give no signs of life. How
my time flies-forty-three years old-soon seventysoon laid away, and my work done. How many shall I
leave unconverted when I die? Such thoughts make my
flesh crawl, and for a moment I feel as though I would
fly in every direction, if I could, and cry unto all about me
to make haste to be saved. Yet I make but a snail-like
progress in my work. What you state of the calamities
of ministers, and the changes in your association, might
rouse any one but a dead man, or one sunk into a deep
sleep, or one who is diseased so that he can scarcely
move."
In another letter we find the following language:
"Your remarks about our perishing people affected
my mind a little. They should affect it much. How




I FEEL BUT ONE PANG.           85
dreadful to think, as I do often think-some of my
hearers, my people, my neighbors, are now, and will be
to all eternity in hell!'
At a much later date he writes as follows:
c" One evening last week I was so burdened that I
could not sleep. I rose about 11 o'clock, and for more
than an hour tried to cast my burden upon the Lord, as
directed, Psalms lv, 22. I did so, and he took it, to my
great relief. Now I leave my burden with him and try
to cooperate in his work. Doubtless you know a minister's burden. Mine is a burden of burdens-one compound burden, made up of many particular burdens.
One, of members who seem to have no religion; one, of
Anakims, old sinners, tall and mighty; one of prayer-.
less families; one of neglecters of public worship; one
of hardened young men and women, baptized in infan-.
cy and brought up in religious families; one of the great
class of careless ones; and finally, of a few thoughtful
ones, very, very critically situated."
I will here give a brief extract of a letter, bearing
upon this point, written the week after he resigned his
pastoral charge. June 30, 1852.
" 1 feel but one pang in resigning my charge, except
the consciousness of sins and imperfections innumerable, and that is caused by the fact, that many have
perished under my ministry, whom I shall see at the
last day, trembling at the left hand of the judge. Had
I done more, and in a better spirit, I know not how
many more might have been saved; but I trust that I
have preached more to them all, than Jonah preached
to Nineveh. Had they repented, they would have been
saved. Alas! it is too late for them to be saved, or
for me to do more. I trust their blood will not be
found upon me.' God be merciful to me a sinner.' In
this way only I hope to be saved."
His great anxiety for the progress of religion, both
among his own people and elsewhere, caused him
greatly to deplore those political commotions which
have sometimes existed in our country, and also certain
delusions which some professedly good men have felt
8




86           THE POLITICAL WHIRLWIND.
disposed to propagate, and by which the public mind
has been, at times, so much occupied as to be unfit to
engage in anything of much utility. The following
extracts are taken from a letter written October 19,
1844; a year in which our country was uncommonly
agitated with questions connected with the presidential
election, and a year also which immediately succeeded
the explosion of what may be called the Miller
delusion.  And it is introduced here principally on
account of its allusion to these things.
"It becomes us in these times of political excitement, and while many are running to and fro, some
Millerites, some Mormons, some  one thing, some
another, to be watchful and prayerful, that we may
withstand in the evil day. This is, indeed, a terrible year
for ministers. For what can we preach that will be
profitable?  The most spiritual subjects are suited,
neither to our present state of mind, nor to that of our
hearers. If we preach any thing that is interesting, it
must be something about politics, and then some will
say that we are preaching politics. But surely, we as
a nation are in a most peculiar condition-all still on
the subject of religion. If there be anything solemn
on the sabbath, the day is no sooner over, if over at
all, before the political whirlwind comes, and carries all
away. Often have I been led to inquire what shall I
preach next? Ministers long to have the election over,
so that we may labor again with hope. In the meantime, all things are running down —the sabbath day,
temperance —the cause of benevolence, sabbath schools,
other schools, and all our interests which have in them
any spirituality. How shall we ever arise, and recover
that tone of religious feeling, which is the peculiar
characteristic of a religious revival?  At the late meeting of' the Synod of Albany, we took into consideration the state we are in, as destitute of any revivals.
VVe tried to mourn and pray over our condition, and
recommended the 20th of November, as a day of fasting and prayer in our churches, to desire mercies of
G,::d on account of our low and helpless condition. We




THE UNCLEAN SPIRITS LIKE FROGS.     87
felt unwilling to put off the day so long, but thought it'would be no use to commence any public, special action
till the public mind should have a little time to become
composed.' So that one more long month from this
time, we must plod along, and make our way as we
can'through waves, and clouds and storms.' The
poor Millerites in this region are now expecting the
great catastophe before that time, even on the 23d inst.
Mr. S. J. is going from  place to place, to give the
churches, and his friends warning. so that they may be
ready for the day. He appears to be a real monomaniac.
But why should the believer fear, even if that day
should come at once? They that are alive and remain
siall be caught up to meet the Lord in the clouds, and
so shall they be ever with the Lord. Comfort one another
with these words. The truth is, that if we are truly
ready, the Lord's coming will be to our everlasting joy.
Hallelujah! Even so, come, Lord Jesus. So may confirmed believers sing in view of death and judgment,
come when they may. But an unbeliver is under the
wrath of God, and is just as liable to die every momnent
and sink into hell, as if the world were to come to an
end. The Miller system and the second advent system,
though differing from Millerism, are only devices of the
devil to divert Christians and others from the quiet business of life-real preparation for all events, and the
spreading of the gospel. Well are we cautioned by
John in the Revelations, to watch and keep our garments, while the unclean spirits like frogs are going
out of the mouth of the dragon, aud out of the mouth
of the beast, and out of the mouth of the false prophet.
These are the spirits of devils, going forth to gather the
kings of the earth to the great day of God Almighty.
In these times we have no security but in keeping close
by the word of' God, and by the God of' the word. In
this way we are safe. What a happy thing it is to be
rooted and grounded in the word! Those who are not
are carried away by every wind of doctrine, by the
sleight of men and cunning craftiness whereby they lie
in wait to deceive. " To the law and to the testimony,




88    SEASONS OF DISCOURAGEMENT AND DEPRESSION.
if they speak not according to this word, it is because
there is no light in them." How accurately are these
events foretold in the scriptures! So their occurrence
may turn to us for a testimony. Many will be infidels
as the result of Miller's dreamy interpretation of the
prophecies; but real believers will be confirmed the
more, because the Lord Jesus and his apostles have told
us of these things. While the wicked stumble at the
stone, and while some are ground to powder by the falling rock, they that build their house upon the rock
become more firm and stable."
CHAPTER VII.
SEASONS OF DISCOURAGEMENT AND DEPRESSION.
Looking, as we sometimes do, at the cultivated field
and the waving harvest, we may not realize the amount
of labor which has been expended, and the numerous
discouragements which have been experienced, in the
cultivation of that field, and in the production of that
harvest. Many a looker-on has been tempted to envy
the successful pastor in the prosperity of his church,
and the amount of fruit which he has been permitted
to gather in his Master's vineyard. In this respect,
perhaps, few pastors have been regarded as occupying
a more enviable position than Dr. Yale.
For many years past, the church of which he was
pastor has been in an outwardly prosperous state; its
members had become numerous, and were possessed of
a good degree of wealth; the people were enterprising
and intelligent; in proportion to their means they were
supposed to surpass most others in the amount of their
contributions for the various objects of benevolence;
they were ordinarily punctual in their attendance upon
the means of grace; and he was himself highly esteemed,




DISCOURAGEMENTS.              89
and loved, and revered, not only among his own people,
but by the surrounding community.
What, then, could there be lacking to fill his cup of
joy? When we have looked at the fruit of his labors,
perhaps we may have lost sight of the toil, and fatigue,
and discouragements by which that fruit has been produced.
Dr. Yale was subject. to such like discouragements
and trials, as fall to the lot of other men of the same
profession, and who are employed in the same kind of
labor.
It is true that he was cheered and supported by his
confidence in God. He loved to call God's grace to
mind, and to confide in his promises. And though the
sun did not always shine into his soul, nor upon his
path, when he turned his eye heavenward, he ordinarily
saw something to encourage him. Few  men look up
more intently than he did, and few have receiv'ed more
comforting communications from on high., His soul
was so bound up in God that he could most sincerely
apply to himself the language of one of Dr. Watts'
hymns:' In darkest shades, if thou appear,
My dawning is begun."
Yet, a man that has to do with earth, must sometimes
feel upon his soul the influence of earthly things; and
Dr. Yale also was affected with these things as are other gospel ministers in like circumstances. "As in water face answereth to face, so the heart of man to man."
And the principal object had in view in introducing the
matter contained in this chapter, was to show his brethren in the ministry that their trials and discouragements
are only the counterpart of those which have been experienced by others.
One of his principal sources of discouragement was
the limited success which attended his ministry. It is
true that he was permitted to rejoice in several interesting and powerful revivals of religion. Souls were born
into the kingdom, and God's people were made glad by




90               A DREADFUL STATE.
the sun-shine of his favor. In such seasons his soul
was filled with gladness-and at the close of his
pastorate he was comforted at the thought that six
hundred during his ministry, had been added to the
church under his care. But he was by no means cheered
with a continued revival during his connection witb
that people. Far from it. There were long seasons of
religious declension-the ways of Zion mourned-the
night was dark and dreary —God seemed to frownChristians were stupid -sinners were careless.  He
preached, but without the success desired; and when he
returned from the pulpit to the closet, he involuntarily
cried out: " Hath God forgotten to be gracious? Is his
mercy clean gone forever?" "Lord, who hath believed
our report? and unto whom  is the arm of the Lord
revealed?"
While he was gathering in the fruit of those precious revivals with which his people were blessed, he
rejoiced as the busbandman when he returns laden with
his sheaves. But oh! the blight which sometimes
overrun his field of labor! The frost-the drought —
the mildew! His hopes were blasted; and his heart
made sick-so stupid, so unfeeling, so hardened, so
insensible, so heedless to the truth, and so indifferent to
their souls' best interests, were the most of those to
whom he ministered.
But on this subject, as on others, shall he speak for
himself.
1822, March 17. "Distressed in the conference of
youth this evening, because all seemed to be so stupid.
They heard, but did not seem to feel anything. They
seemed to say:'You may try what you can do to move
us.' When coming home I thought of the prophet
crying to the dry bones. So am I."
April 16. "Find myself amazingly depressed in
spirit. Every thing around me appears unpromising
as to spiritual things. No life among Christians, no
life in my own soul, no motion among the dry bones.
When I pray and cry unto God he does not seem to
regard my prayer or my cry. It is a dreadful state. I




ARE HIS MERCIES CLEAN GONE FOREVER?   91
have no reason to complain, because I have never deserved any thing only evil. All goodness is from the
Lord. From him it must come, and all my hope is in
his fullness. Yet it seems in vain to call upon him. I
do not pray so as to please him, and therefore he justly
lea-ves me to myself —to nothing."
1828, April 26. "So much stupidness apparent, that
I feel really sunk down very low-seemed ready to
faint away."
1822, November 14. "I would comfort my heart
against discouragement. These trials -of little success
in my ministry (only about ten persons on an average
having been added to the church, each year of my
ministry) I belive will do me good. They make me
feel my dependence, and push me down in the dust
before God. ABut oh! how I should lament that the
state of my heart makes it necessary for God to withhold! I have often lamented that my public preaching
has been so little blessed."
1829, March 22. " I felt pained very much that so
few are converted by my ministry, and that I am so little
successful. I wished to put my mind down continually
to the work, to preach, converse, and do all my duty,
relying on God, and leaving all with him. Tried to
do so in prayer."
Those feelings of discouragement which he sometimes felt, in view of the limited success of his ministry, and the impenitence of many of his people, he
once expressed in a letter to his cousin, the Rev. Cyrus
Yale, of New Hartford, Conn., from which I purpose to
make some extracts.
It is under date of Sept 7, 1840.
"In your last, some things appear very much as my
thoughts and feelings are when I am discouraged —when
I ask,'Are his mercies clean gone forever" and will the
Lord be favorable no more?''I cry unto him in the day
time, but he heareth not, and in the night season, and
am not silent.' Yet it is good to'remember the years
of the right hand of the Most High.' How  many
times did I ask before the autumn of 18383'Are his




92,         SINK DOWN IN DISCOURAGEMENT.
-mercies clean gone forever?" Conscious of so many
defects and sins, it seemed to me that the Lord
would look no more towards me. But you and I
have learned that the Lord does not deal with us,
according to our deserts, nor reward us according to
our iniquities. Therefore' it is good that a man should
both hope, and quietly wait for the salvation of the
Lord.' Your letter is not so sombre as my thoughts
have many times been. I sympathize with you, and I
agree with you that such sombre musings are wrong.
But as you say,'yet, here we are.' We are not fatal.
ists, nor atheists; and yet, if we were both, could we
be much different from what we are? I see now, among
the members of my church, those who need special
attention on various accounts —but do I give them
special attention? I see among the members of the
congregation, many, both old and young, who need
warning and admonition from me, as a watchman, as a
friend of souls, as one who will soon meet them at the
bar of God —but do I perform pastoral duty as I ought?
I have seen times when I did speak to men, when I did
warn them. Why not now?  Mloreover I pray for individuals, amd see that it becomes me to deal faithfully
with their souls. I do sometimes take men alone and
talk with them on the welfare of their souls. They
weep, and I weep. They do not hate, nor forsake me,
on this account. But I do not follow up this as I should.
I do not feel about, talking with such, on the danger of
their souls, which I see, as I do about their temporal
interest, if I see that in danger. I do not go to them as
often as I should in any case, nor at all to a great portion of my people, and tell them plainly all I know, and
all I fear about them. Hiow, then, can I be a faithful
minister?  I an, not, and I many times fear that God
will put me to shame before the universe. I am ashamed
to tell you how unfaithful I am-I often confess it to
God.'But here I am.' I have no excuse. Surely I
must say, God be merciful to me a sinner.' Is it thus
with you? From your writing I should suppose you
know a little of the unlimited evils that are in me, and




LABORED IN VAIN.             93
often distress me. Oh it will be great grace, that shall
blot out my sins-such neglects of duty. This is the
thing that cuts me to the heart more deeply than any
other sin.
I think of Baxter, who blamed himself for neglecting
to warn sinners. Indeed I do fear the awful displeasure
of God againt this sin. Yet I am the less cxcusable,
because I know my duty, and because I know too that
God has encouraged me greatly whenever I have attempted to do anything in this way. I am too on my
last decade, since the 15th of June. Sixty-seventieths of
the life of' man are gone; only ten seventieths remain.
Sometimes I sink down in discouragement when I think
how old I am, and how many infirmities are likely to
encompass me, and to render much of the remains of
life of little service to myself or others. No way remains for me, but to double my diligence, do the work
of the day in the day, pray much, and trust God for
all."
A few more extracts will here be given from his
diary:
1849, Feb. 22. "Felt very low and very helpless;
hardly courage and resolution enough to call upon God.
What will become of my people? They are very
thoughtless. Oh what a world! Yet God is saving
men of just this sort, transforming them into his image.
Very low are we indeed. I can not arouse them. I am
ready to halt myself. My feet have well nigh slipped. Oh
Lord, hold me up, lest I backslide, and fall, and be
ruined! Oh Lord, have mercy on us, for thy great
name's sake."
March 11. "Last evening and this day I have been
exceedingly exercised under a sense of unprofitableness.
Last evening I had an afflicting sense of having labored
in vain, and spent my strength for naught, so far as saving sinners is concerned. It seemed that my conversation, my preaching, my writing, my living, and all about
me, and-all I do, were,of no use. I labored hard in
prayer, and confession, and struggling to resign myself
to God, and to await his will."




94              MOUTH GATE SHUT.
There were few periods of his life when he felt more
deeply, when he labored more unweariedly, when he
prayed more fervently, and when he deplored his want
of success more earnestly, than near the close of the
year 1849. It was at this time that he engaged in a
series of protracted efforts for the promotion of the interests of religion in a certain section of the congregation; and though there was much promise of good,
during a portion of the time, his expectations were not
realized. Then it was that he made in his diary the
following entry:
"This meeting was very attentive and solemn. Yet
one thing is wanting-such powerful operations of the
Spirit as shall cause the impenitent to cry for mercy,
and fall at the footstool. Returned home thinking and
praying. The Spirit taught, by the help of Bunyan's
Holy War, to understand and apply some facts and
truths of the Bible. I was thinking on the condition of
the people, and was led to ask,'What shall I do?' On
reflecting, I find that eye-gate, and ear-gate, and feelgate are open, while mouth-gate is shut, and the citadel
is in the hand of Diabolus. I considered the facts of
the New Testament. John the Baptist's hearers saw,
heard, felt, and asked:'What shall we doT' The woman with the issue of blood, touched the hem of his
garment secretly, and was healed. He inquired after
and at length she came, and fell down, and told him all
the truth.'Daughter, be of good comfort.' On the day
of Pentecost, the eyes, the ears, the feelings were engaged, and at length they spake out:'What shall we
do?' Saul of Tarsus asked.'What shall I do?' The
jailor:'What shall I do?' Such truth and power strike
the heart, and so strike it that mouth-gate flies open.
Last evening my discourse came to this point, that the
enmity of the carnal mind keeps the impenitent from
coming to Christ. The Spirit seemed to teach me very
plainly, that the terrors of the Lord must be thrown in
upon the mind, till conviction causes the heart to tremble, and mouth-gate to fly open.'Lord who hath believed our report, and unto whom is the arm of the Lord
revealed?'"




GRIEF AT THE DELINQUENCY OF MEMBERS.   95
Yet, disheartened as he sometimes was, for want of
that success in his labors which he desired, still did he
persevere in his efforts, nor did he ever regard his want
of success as a reason for the suspension of his labors.
It is true also that discouragements, and encouragements
were sometimes found to follow each other in rapid succession, He was ever encouraged and comforted at the
thought of God's universal dominion, and that his purposes of' grace to his people will be fulfilled, in opposition to the united malice of earth and hell.
"Found in the American Tract Magazine the following sentence:'If you are about a good work, Satan will
do all he can to discourage and hinder you; but he can
not break his chain, nor go beyond it.' This is good.
Thanks to God for the man who wrote it, and for putting it in my way. I know by my own experience, that
discouragement hangs about every good work I undertake."
Like other gospel ministers, Dr. Yale was sometimes
greatly tried on account of the absence from some important meetings, of many of the members of the church.
On the ordinary services of the sabbath, there was usually a good attendance; and on other occasions it is believed that the members of that congregation are quite as
punctual as people in other places. Yet there were
times when, at sacramental lectures, and meetings for
prayer, he felt very much depressed on account of the
absence of members whom he believed might and ought
to have been present. Of this he speaks as follows:
1823, Oct. 18 "After a busy week I went to the house
of God to preach a sacramental lecture. But a small
number of the church present. My soul sunk down
within me. It seemed as though I could not preach. I
could think, indeed, of several of the aged and infirm,
and pf a few that might be sick, and be detained themselves and detain others, and of some that were absent
on journeys; such I could not expect. But that much
more than half' the members should be absent through
necessity, seems incredible. The painful conclusion rushed upon my mind, that they did not care enough about




96                NOBODY TO PRAY.,
the service, to leave their business and take the pains to
come to the house of God. The thought distressed me
exceedingly, and I inquired, is our religion of so little
consequence? Do we care so little about the interests
of the church? Is it so easy a matter to prepare for
the Lord's supper? Alas! what a fearful prospect is
before us!  Thus I attempted to preach, with a heavy
heart, and went home exceedingly depressed."
Hle regarded an attendance upon the instructions of
the Bible class as an important means of grace; and at
a certain period of his ministry, they were frequently
held in different neighborhoods, so as to accommodate
the people in the various parts of the congregation.
These meetings were often full of interest and profit.
There was also ordinarily a good attendance; yet the
pastor's heart was sometimes made sad in view of the
non-attendance of members.
1829, March 11. " In the evening, attended Bible class.
Many attended, and many members of the church who
have not been used to attend. Yet I was very much
grieved at the absence of members near the house. It
was sinking to my spirits to consider where they might
be, and what they might be doing, while they ought to
have been with us, in reading the word of God and
prayer. I have been fully satisfied of the slumbering
state of our church. Oh, it is dreadful-dreadful. Lord,
have mercy on us."
And at the prayer-meeting, too, whenever there were
such vacancies as to indicate the want of a desirable
state of religious feeling in the church, his own feelings
were saddened by the aspect.
1728, April 30. "At half-past four o'clock attended
prayer-meeting. Four men and four women besides
myself. Truly this looks very little like asking help of
the Lord. But it was rainy, and this may have been one
cause of this non-attendance."
1826, Nov. 23. "At evening went to the place of
prayer, but no body to pray. Deeply depressive sense!
Oh God, I beseech thee, strengthen my heart."
There was another cause of grief, which Dr. Yale




SLEEPERS IN THE CHURCII.         97
had in common with many other of his brethren in the
ministry. Men will sometimes sleep in the house of
God! Alas! that good men should convert God's house
into a dormitory, and worship the goddess of sleep when
they ought to be worshiping the God of heaven! Yet
so it is. Such a mind as Dr. Yale could not look upon
such a profanation of the sanctuary with any other feelings than those of sorrow.
1829, March 22. "Some slept. Painful fact, that
even Christians, eminent Christians sleep in the house
of God, under his word. How distressing to me that I
can not preach so as to keep Christians awake!"
April 26, Sabbath. " A pleasant day. Many at church.
Lamented that I could not engage the attention of Christians.  Some will sleep; some, too, whom I view as very
pious. How can it be? Oh,, Lord, show me what I shall
do."
July 12. "Seemed to be able to pray but little, yet
needed to pray much. In the afternoon I was distressed. It seemed as though no advances were made
-no conversion-not many of the church praying. I
feared we should be disappointed. Several members of
the church slept. Oh, how was my soul tortured at such
a sinful sight! Very few members active. Oh, how
dreadful!"
August 9, Sabbath. " In a peculiar state of mind all
this day. In the morning preached on the temptation of
the Savior to worship the devil. Good attention. Yet
it seemed, by my own feelings, as though the Spirit
might have taken its departure forever from me and
others. In the afternoon some shed tears, and some
slept. Oh what a place is the house of God! Lord
awaken my soul to attend to its peculiarities. It is truly
amazing that such strange admixtures, and such opposite
extremes, should meet in the same place."
1830, Nov. 7. "A  large congregation, and pretty
good attention. But some members slept. Oh how it
cuts me to the heart to see members asleep! It is like
a shock of palsy to my soul. It hardens the hearts of
sinners."
9




98       HARD THOUHTS OF MYI HARD LOT.
1822, April 28. "Have suffered amazingly this day
in public worship. Not one ray of light in my soul.
Not one particle of comfort in any one exercise. Amazingly straitened in my thoughts and feelings.  My people were drowsy in both parts of the day. I preached as
well as I could; but I could not get the attention of my
people. They slept. Oh, my soul! what agonies hast
thou endured! Since meeting I have endeavored to call
upon God under a pressing sense of the need of the Holy
Spirit."
It is no part of my present purpose- to mention all of
those trials which fell to the lot of this devoted pastor,
during his long, and laborious and useful life. Sometimes was he tried by the unchristian deportment and
and ungodly conduct of members of the church. Sometimes by the personal ill-treatment, either -of open enemies or alienated friends. Sometimes by pecuniary embarrassments and the want of means to procure even the
necessary provisions for his family.  Sometimes by the
idea that even his own people cared but little either for
himself or his labors. And sometimes he almost became
impatient in view of the obstinacy of sinners, and their
persistence in sin.
1824, May 25. " On returning home, when thinking of
my people, it seemed that they cared nothing about me
-they pay me very little-they do not attend on my
ministry as they should-and some even of the church
go sometimes to other meetings when they should be at
their own. My soul sunk down within me."
1830, Dec. 16. " When returning home on the hard
and icy ground, with the snow about my head, and
without my supper, as I frequently do, I began to have
hard thoughts of my hard lot, and the little success of
my work. Thought of Jonah, who said:'I do well to
be angry.' In trying to read some interesting missionary intelligence 1 fell asleep, being overcome with cold
and fatigue, and then setting in my study by my warm
stove. So I went to bed without much prayer."
April 1.'Sometimes I am very much tried with the
church. They seem to care very little about their own




PROVOKED AT SINNERb.           99
souls or the souls of others. I am ready to be provoked
at them, and to say:'If you care not for yourselves, then
go to hell and take the consequences.' But oh! what a
wicked thought! Jesus wept over sinners, and prayed for
his disciples -while they were asleep. My business is to
serve God, and do all I can for men, whatever be their
conduct. Neither the good or the bad conduct of men
is to make any alteration in the discharge of my duty;
neither their gratitude, or their ingratitude is to be any
rule for my conduct. This is a world of sinners. I must
expect evil from sinners. Oh, let me follow my Lord in
love, every day this month, and every hour of the day.
He may release me this month; and if I am of a right
mind, he may even cause it to do good, when I am gone.
Oh, may my heart, and words, and conduct be right.
Lord, help me to serve my generation by thy will, and
to thy name be the glory. Much work is to be done
this month. Cause me to be more spiritual, holy, heavenly; ready to go any day, or any hour, and yet laboring
and planning to do good even for many years."
It is pleasant to turn the eye away a little from these
discouragements; and before we close the chapter, to look
at the breaking in upon the picture of a little light.
In this world it is nothing uncommon that there should
be an intermingling of light and shade. Though he
was sometimes depressed, he was not utterly cast down.
He toiled on, hoping in God, with his eye upon the
rain-bow and the throne, and receiving his reward from
his work. It is proposed to illustrate this thought by
two or three brief extracts from his correspondence.
The letters from which these extracts are taken, were
written to Rev. Cyrus Yale of New Hartford.
January 11, 1843. " Who can understand the wonderful works of God? Our very trials prove to be among
our choicest mercies. Hence it is said: Rejoice in the
Lord at all times.
Surely there is never a time when we have not abundant occasion to rejoice in him. We hope ere this you
are in the midst of harvest in the middle of winter.
But if you have trials, be sure that all things work




100           WHAT A VALLEY OF BONES.
together for good to them that love God.' Count it all
joy when we fall into divers temptations.'  We are
sometimes called to toil all night without taking anything. No matter. We are on our master's business,
and he knows how to sustain us while we toil, bless
unto us his wise delays, and give us many and heavy
sheaves as a reward for our sowing in tears.  Indeed,
the work itself has its pleasures. When we toil early
and late; when we go forth in storms of rain and snow
and wind, and meet even a few in the prayer-meeting or
lecture room, we are amply repaid in the precious hour
we spend in prayer and praise and the ministry of the
word. I have had much enjoyment since I saw you.
On my return home, the next sabbath, I preached on
the same subjects as in your'church. Very soon after,
the thought occurred to me that it is my duty to seek
the conversion  of every soul among us, and use
means for this purpose. On the next sabbath (I believe), I announced this, and began to make arrangements. But, oh! What a valley of bones lay spread out
around me! And behold! they were very dry-and so
are they yet. But now, more than three months 1 have
been laboring in this cause night and day. One soul
was awakened and wholly cut down with conviction the
very first week, and has since joined the church. But
I know not of another; yet I viewed that one as a drop
of mercy to encourage me. I preach three times on the
sabbath and twice statedly in the course of the week.
Our church do not generally seem to be awake, lut
some members are striving with me in my prayers.
Now all the bones are very dry, and my heart would
sink in view of them, did not the word of God afford
me all the support I need. I fear I do not labor right,
but I trust God will lead me, and guide me, and fit me
fobr this pleasant work. It seems to me, that by the
grace of God, I will toil on as well as I can, and expect to see the arm of the Lord revealed."
January 18, 1815. " 1 am sometimes distressed and
perplexed; but never in despair; and I hope I nay say,
6 Hitherto the Lord hath -helped me.' Last year, ihough




PERPLEXED, BUT NOT IN DESPAIR.     101
attended with great trials, was one of the most fruitful in spiritual blessings. Thirty, in less than twelve
months, were added to the church under my care, and
about sixty obtained hope of -an interest in Christ.
There is an apparent abatement in the work of revival,
but some of our Jacobs continue wrestling, and I hope
they may prevail. WVe can not expect to be reaping
every day; but sowing and watering seem to be favorable omens of approaching harvests.'They that now
in tears, shall reap in joy.' One thing has always been
a source of consolation to me; and that is, that God
sent me to this place, and continues still to make it
plain that it is my duty to stay. Certainly I should rather
be thus favored, though fixed in the snows of Greenland, than to doubt God's pleasure in the greatest city
on earth. It is a:~great favor to have a comfortable
assurance that God blesses my labors. Nothing earthly
can equal this."
Sept. 7, 1831. "As I write you an answer by the
first mail, you may think I shall be able to be with you,
at your protracted meeting. I thank you for the invitation, and my heart will be with you, but I must not be
with my heart at that time. God has filled my hands
with labor, and my heart with care and anxiety, in regard to my people. I am almost afraid to speak of it,
lest I should have some wrong feeling  excited or
strengthened, but I cry unto God against it. He has surprised me with the blessings of his goodness. At our
communion in July (first Sabbath), I did not know of
any special attention. But it soon commenced, and is
now extended over a large part of the congregation.
About thirty are hoping —some heads of familties, and
some children, nine or ten years old. Seven united
with the church last sabbath, first fruits. Numbers of
heads of families are awakened —.-such as have been
long hardened.  We see God's hand touching this, and
that, and another, in various places. Every day let us
pray one for another, and our people."
With great affection, yours,
ELISHA YALE,"




102 HIS RELIGIOUS AFFECTIONS AND SPIRITUAL COMFORTS.
CHAPTER VIII,
HIS RELIGIOUS AFFECTIONS AND SPIRITUAL COMFORTS.
A man may sometimes smile, even through his own
tears. So, in the midst of all his spiritual conflicts,
and while wrestling with his own corruptions, and
struggling with remaining depravity, and sighing for
deliverance from sin, and groaning on account of the
prevalence of wickedness in the community, and praying for God's gracious interposition in the building up
of the church, the Christian may be favored with such
communications of God's grace, as produce within him
that inward peace and comfort, which the man of the
world has neither experienced nor conceived. Let it
not be supposed that because Dr. Yale had such strugglings with his own heart, and such conflicts with
Satan, and such feelings of deep anxiety for sinners,
that, therefore, he was unhappy. Nothing is farther
from the truth.
He might have said to the men of the world, as our
Saviour said to his disciples; "I have meat to eat that
ye know not of." "I have joy, which those have never
tasted, who know  nothing of the sweetness of communion with God."
He had a relish for the society of his friends, as
much as is commonly felt by others; he took much
comfort in social intercourse with those whom he loved;
and he derived great enjoyment, from those providential
kindnesses which he viewed as proceeding from the handof his Heavenly Father.  It afforded him  peculiar
pleasure to recognise God as the author of those blessings which he received.  But it is of his spiritual
comforts, that I now propose to speak.
These sprung from various sources; and yet all proceeded from the same never-failing fountain; e g.
He took great satisfaction in reading and pondering upon the truths of God's holy word — those
parts of it which present the character of its author,




HIS SOURCES OF ENJOYMENT.        103
as the most holy, most wise, most good, and sovereign disposer of all events-those parts which exhibit
the grace of God in the plan of salvation through the
Lord Jesus Christ —those parts which contain God's
gracious purposes concerning his people, and his precious promises to them-those parts which point forward to the period of the Christian's release from sin,
and his coronation in heaven. The language of his
heart, and the language of his tongue firequently was;
" How sweet are thy words unto my taste; yea, sweeter
than honey to my mouth," " Oh! how love I thy law!
it is my meditation all the day!" " The law of thy
mouth is better unto me than thousands of gold and
silver."
Another source of very great comfort, was his seasons of communion with God and his people.  He
loved the courts of God's house —he loved the table of
his crucified Lord, and to taste of the memorials of his
love-he loved the social circle for prayer-and he
loved his seasons of private intercourse with heaven.
Often was he in the mount with God; and often, too,
did he cast his eye beyond the river, by which the
wilderness in which he dwelt was separated from the
Canaan which he loved. This was of itself a source
of unspeakable comfort, oh, how his soul was on fire,
while he thought of the future glories of God's people!
My readers, however, are expecting that he will still
be permitted to speak for himself. So let it be.
1824, April 18. During the night was troubled with
such dreams as show  the works of the devil in my
imaginations. I am convinced of the necessity of
watching and praying against his temptations. This
morning I do think, amid my imperfections, I find true
and genuine love to God, as he is revealed in the Bible,
and that I rely on the Lord Jesus Christ as my salva~
tion. This God is the God whom I love; this Savior
is the Savior whom I desire.  Amen,"
April 19.'" My mind on revival, at my waking season
in the night —first this morning. Very calm and comn
posed. In a sweet frame'"




104            HIS RELIGIOUS COMFORTS.
1827, April 16. "Through God's mercy I was enabled to go through the exercises of yesterday with more
feeling than common. At the table, especially, I was
more free and clear than I have been since my remembrance. I seemed to have command of myself, though
not so much of my affections as I could wish. Once
under a sense of ingratitude and unfaithfulness, my
rising emotions choked my utterance.  Oh! how desirable to be humble, and watchful, and( prayerful! I do
hope that God has helped me in this desire. Now for
more zeal, resolution, and boldness in his service."'
Oct. 20. "(This evening I have been favored, very
unexpectedly, with uncommon views. I have seen the
nature and excellence of the spirit of revival, especially
of intercession, as the subject of it is concerned, as
sinners are, concerned, and as it gives delighful and
glorious views of heaven. I seemed for a little time
to enter into the spirit of revival, 0 God, guide, keep,
use me, and cause me to be as I should be. O, cause
the church to become such, and glorify thy name.
Amen."
1824. March 26. In the morning, meditating on
redemption, had most glorious views. The plan appeared greater and more glorious than ever before.  0
how enrapturing to be swallowed up in it!"
1829, January 31. "I think I have not for years
enjoyed myself so well, during a month, as I have during this. I many times wonder what God is going to
do with me, or what he is preparing me for..But I am
not anxious. Let it be what it may, I can now say, and
I hope and trust that he will enable me to say always:
C' Thy will be done'"  I felt an uncommonly strong
desire to go onward with heaven in my eye, doing the
will of God, and bearing it as I go, more and more,
whether this year, or another, or another, till I enter
into rest. 0, what a privilege to serve God, and enjoy
him with his people here with the prospect of perfection hereafter!"
Believing as he did in the realities of the future state,
and in the fumture glories of God's people, his mind




DELIGHTFUL VIEWS OF HEAVEN.        105
dwelt much upon it; and in dwelling upon it, he was
some times so enraptured, that he seemed to himself to
be very near the regions of the blest.
1829, March 31. "Pleasant thoughts on God and
heaven, and on the privilege of going to heaven, if, it
be God's will, not this year only, but this day. This
thought animated me more than common. Let me
think every morning:'To day I may go to heaven —if
so, I shall sup at night with my brethren and sisters at
my Father's table. Oh, how unworthy of such a favor!"
1831, January 9. "Near evening I had some delightful views of heaven. Oh! to be with Christ and all
the holy, how desirable! God has promised it to believers. It is therefore more sure than heaven and
earth."
Sept. 10. "Felt a sweet frame of mind this morning, especially in the consciousness of having attended
faithfully to my duty yesterday, and in view of the
advancement of God's work. If my mind be so sweet
in a little, Oh! how happy should 1 be if' I were perfectly holy, and where I could constantly, and without
sin, or fear of sin or delusion, serve Godl to all eternity
and see his glory. Oh, come that happy day! I trust it
will come."
For many years, Dr. Yale was accustomed to familiarize himself with thoughts of death. Nor were they
unwelcome and disagreeble thoughts, inasmuch as he
regarded death only as the period of his toils and the
commencement of his rest. I will here give a few passages from some letters to his friend Mr. Brace.
January 29, 1838. "'I trust that I am becoming
much more familiar with death. It comes on apace, and
draws nearer perceptibly.  The time between this moment, and that in which I shall meet him seems nothing, being in my fifty-eighth year. Yet it seemed while
reflecting on Dr. Perkins' life, that I would be willing
to live as long as he, provided I might be engaged in
the service of God, and not stand in the way of some
one who might fill my place better.  I hope too, I am
willing to go this year, if the will of the Lord. be so.




106 MY THOUGHTS RUN AFTER THE HEAVENLY WORLD.
Yet I fear my deceitful heart. " Search me, 0 God,
and know my heart; try me, and know my thoughts;
and see if there be any wicked way in me, and lead me
in the way everlasting.)"
Jan. 1, 1844 "My thoughts run after the heavenly
world, and yet I know I have little of the spirit of heaven. What shall we do there? Whom shall we see there?
How far is heaven from earth? Hlow shall we know the
way, when the spirit leaves the body? By what means
will our spirits proceed to those mansions? Who will be
our guides? How long shall we be on the way? Who
will welcome our coining? What will be our feelings
when we.find ourselves there, escaped from all the dangers and through all the enemies of the way?  Then
comes the more important inquiry:' Am I ready?' I make
the exclamation:'What if I should fail, after all my
hopes and endeavors!' How fearful would be my disappointment! I run to Jesus with greater concern, as I feel
him to be my only hope. Am I interested in him?  In
proof of this, do I renounce every other hope, and
cheerfully and joyfully accept of him as he is freely offered in the gospel; my prophet, and my priest, and my
king? Nor can I find any peace, till I have renewed evidence of my acceptance in the beloved."
To part with Christian fiiends was to Dr. Yale, as it
is with others, a source of regret; yet when, in the providence of God, they had been removed from earth, he
took peculiar pleasure in thinking of them as in heaven.
He seemed to see them around the throne, and to listen
to their accents of praise, and to be exercised with a
sort of holy ecstacy in the anticipation of being with
them ere long himself and to unite with them in singing
the " song of M'Ioses, the servant of God, and the song of
the lamb."  Look at a few passages from a letter to his
cousin in New Hartford:
July 1, 1846. "We have suffered greatly since the
thirtieth of October. Ten of our members have been
removed from the world; some suddenly, others by a
lingering disease. The last fell asleep on the thirtieth
of May. Heaven has grown richer by the gathering of




HEAVEN HAS GROWN BTCHER E         107
a portion of the glory and honor of the nations into it.
That blessed world has more and more attractions to me;
and I suppose it is lawful for us to delight in the thought
that our pious friends are there. And though the moon
grows dim, and stars disappear in the presence of the
sun, yet God is pleased to use the moon and the stars for
his glory and for the benefit of his creation. It is pleasing indeed to think of our dear Christian friends, as- in
heaven, in everlasting rest; those with whom we have
conversed, and pi'ayed, -and rejoiced, and wept, and
labored. Abraham and Isaac and Jacob, Moses, Elijah,
Samuel, and all the prophets, and apostles, and martyrs,
are with the Lord. So are beloved pastors, Hyde,
Shepard, and many, many, very dear to us are among
the happy company."
I may be allowed also to make two or three extracts
from his diary, which have a bearing upon this point.
1829, Sept. 9. " Heard of the death of another member, Eliza F. Poor, humble, patient Eliza! now thou
art gone. No more in trouble on account of'this d}readful heart of sin. In meditating on the departure of
these two believers (Eliza F. and Capt. B.), and their
happy reception and meeting, my heart leaped upward.
I felt a desire to depart and be with them and all my
friends in Christ, and, above all, with Christ himself.
Yet I longed to live while I do live so as to please them
and above all to please Christ in doing good. But oh!
my dreadful deceitful heart!  Lord help me to keep my
heart with all diligence."
1830, Dec. 26. " A. pleasant, comfortable day. In the
evening, preached on this text, Phil. iii, 20:'For our
conversation is in heaven, from whence also we look for
the Savior, the Lord Jesus Christ. It seemed good to
be on the borders of heaven. Preaching in reference to
the funeral of Deacon Hall, I felt comforted in view of
the grace of God bestowed upon him, showing so
strikingly the nature of the gospel. I could well and
confidently point to him, not as a perfect man, but as a
sincere and genuine Christian. I was confident I had
the consciences of all on my side. It was a glorinos day




108      BE THOU FAITHFUL UNTO DEATH,
for the cause of Christ.  Oh, let me die the death of the
righteous, and let my last end be like his.  Surely, there
has been some true religion among us. But, oh! when
shall we see his like again?  Lord, let his mantle fall
on some of thy servants."
On the 29th of Decenber,  1830, he went to see a
ministerial brother who was on the point of death, being
cut off in the midst of his days and his usefulness. Upon his return from the bedside of that departing brother,
he made a record of some interesting reflections. He
says:
C' He desired me to speak of the excellency of Jesus,
which I did as well as I was able. About noon I returned home, thinking as I came along of these words:' Be thou faithful, unto death, and I will give thee a crown
of life.' Rev. ii, 10.
An eminent minister, on his death-bed, observed, that
the point in which he believed ministers failed most, and
in which he had certainly failed most, was in doing duty
professionally, and not ifrom the heart.'
Inexperienced youth are sometimes amused, when, being delighted with the splendid hues of the rainbow,
they are told that they may find a golden treasure, if
they will only go to the end of it.  For a moment they
are on the point of starting to run for the wished for
spot. But their rapid powers of reasoning soon induce
them to inquire in regard to their informant:'If what
he says is true, why does he not seek the gold himself?'
So the faithful minister.  Is God's law holy? he reveres it. Is the law broken? he trembles at it. Is the
falling? he is afraid qf it.  Is the heart depraved?
he mourns over it. Is there none but Christ? he embraces him. Must men be holy? he relies upon the Spirit.
Is there a hell? he flees from it. Is the gospel the only
hope of man? he endeavors to make it known to every
creature.
Jeremiah wept. Our Lord Jesus Christ wept. The
Apostle Paul wept. The celebrated Whitfield wept.
He often wept in the pulpit till his friends were distressed to see him overcome. But recovering himself, he




A CROWN OF LIFE.             109
would say:'You blame me for weeping so, but how can
I help weeping, when I see sinners going to destruction,
but unwilling to weep for themselves.'
Many have been alarmed at seeing ministers alarmed
for them. But it is no affectation. It is a deep and awful
sense of reality. Now this is needful, to be faithful.' I
believe, therefore have I spoken.'
It is not, however, a minister only who is to be faithful, but a church —the church in Smyrna-every church.
Not a church only, but every member. It may be observed, too, that a man is not left at his option, whether
he be faithful or not. The blessed Lord and master has
commanded, and none can refuse but at his peril. To
encourage every one to be faithful, the Lord holds out a
crown? —the highest prize ever held out to man-a
crown, not of garlands-not of gold —a crown of life.
This animated the Apostle Paul:'I have fought a
good fight, I have finished my course, I have kept the
faith. Henceforth there is laid up for me a crown of
righteousness which the Lord, the righteous judge, shall
give me at that day, and not to me only, but unto all
them also that love his appearing.' 9'
The following extract breathes so much of that
Christian serenity which was such an important ingredient of his character, and presents so much in reference
to the sources of his religious comforts, that I feel unwilling to withhold it:
1829, Dec. 31. "I think I can truly say in reviewing
the year, that it has been the happiest I ever saw. My
mind has been at ease, most of the time, in regard to
the future world. I have had many delightful thoughts
in regard to its excellence and glory. I have had little
trouble in regard to the things of this world. I have
had enough to supply my wants, but not so much as to
burden me with cares. My health and my family's
health has been good almost without a day's interruption. 1 have enjoyed uninterrupted peace in the congregation and the church, except that I have many times
been distressed very much with the stupidness of some
members of the church. I have enjoyed much pleasure
10




110               A HAPPY YEAR.
in preaching the word publicly, and elsewhere. I have,
in the inquiry meeting, the prayer meeting, and the Bible class, experienced much comfort.  Yet, after all, I
have had many of the most humbling views of my indwelling sin, that I ever had; and I have felt many
painful anxieties in regard to others. I have observed
several days of fasting and prayer, and I think I found
them all profitable. If I did not experience moral, sensible benefit at the time,. did in a few days. And I
have generally thought I have felt sensible benefit in
preaching the next sabbath after fasting and prayer.
Indeed, if health and other circumstances rendered it
suitable, I have thought it would be very desirable to
spend every Friday or Saturday in private fasting and
prayer.
God has blessed my labors more than I dared to hope,
though it was my desire and prayer, that one, at least,
might be converted every week during the year, on an
average. I trust God has done this and more, though
all have not united with the church. Find, on review,
some among the converts for whom I felt special desires."
The peace of some good men is greatly marred if not
altogether destroyed, not only by adverse providences,
but also by fear of approaching ills. Dr. Yale's religion,
however, was so much like that of the Apostle Paul,'that with him was he enabled to say: "We glory in
tribulations also."
It afforded him peculiar satisfaction to look at the
hand of God in all his afflictions. He loved to recognize God as the God of providence, and to contemplate
the fulfillment of the divine purposes even in those adversities which are experienced by his people.
The following extracts of letters written during the
last period of his life will sufficiently explain themselves:
KINGSBOROUGH, Fulton Co., N. Y., Asplil 1, 1851.
"M Y DEAR coUSIN —Time passes on, and carries into
effect the eternal counsels of God. What matter of joy




HIS JOY IN GOD'S SUPREMACY.       111
to angels! What matter of joy to men that love God.
He says:'I will do all my pleasure.' I humbly trust
that I am humbly pleased to have it so. I think I would
not for the world have it otherwise. His infinite allsufficiency, his infinite love, his unchangeable truth, are
the foundation on which all my destinies rest.  Would
I change them?  Not on any account. On the 25th of
March, 1849, our beloved one left us for the unseen
world. Blessed be God that we have not murmured.
Generally, since that time, these lines of Watts have
dwelt ill my mind:'I follow where my Father leads,
And he supports my steps.'
On the 16th of this March, I preached twice. On
Wednesday morning, a paralysis of my left side made
me feel like a shattered earthen pitcher. I have not
preached since, nor been to church, nor done any thing
worth naming, except trying to bind up the pitcher.
The doctor has helped, and friends have helped, and
with much success. To-day I rode to Gloversville.
April 2. I give you a kind of diary, as I can write
but little. Thanks to God that I can write at all. My
mind is clear, but my strength is little. I am obliged
to consult conscience often, whether I may write any
more. I walk, then lie down on the lounge, then read
a chapter, then write a few lines. And sometimes I
kneel down here in my study and look up to the eternal
hills. To-day for the first time I returned to my beloved
study-my little earthly paradise. Oh, how gently,
how kindly, my heavenly Father deals with me! I have
felt very little pain, and enjoy great peace. I had a
very foolish thought several months ago. What shall I
do when my pastoral labors among my people shall
cease? I had no business with such a thought. It is a
secret thing, which belongs to the Lord our God. Deut.
xxix, 29. I contemplated this as my last year of pastoral duty. I was strong, vigorous, and able to labor.
What shall I do at the end of the year? Foolish thought.
God has taught me the folly of it. Before the end of




1 12~       THE PERFECTION OF HEAVEN.
the first quarter he has taught me that he can dash the
earthen pitcher at a stroke. Then what is it good for?
A shred of it might do to scrape Job's boils with. That
may be as much as I shall be good for by the end of
1851. God has taught me this lesson, and I trust I
shall learn to let his secrets alone -' Follow where my
Father leads.'"
KINGSOROUGI-I, Nov. 20, 1852.
" MY DEAR COUSIN-How were we surprised last evening to read in the New York Observer, notice of the
departure of Mary, your daughter. What shall we say to
you and your bereaved wife and children? Many things
we need not say, because you know them better than
we can tell you. Indeed we will not attempt to tell
you anything new. They are the old things on which
we depend in the hour of trial and bereavement. As I
have for nearly two years felt myself just on the verge
of time, I have found that the one thing is the basis of
support and comfort-the one thing-reliance on the
redemption in Christ Jesus, especially, as expressed in
Rom. iv, 5:'But to him that worketh not, but believeth
on him that justifieth the ungodly, his faith is counted for
righteousness.' This is the anchor of my soul. It is
the simple fact on which my soul rested first. On this
I rest now. On this I. expect to rest in my last moment.
This is the only thing for me in death. In bereavement, the
one thing is the will of God. As we have learned to
pray:'Thy will be done,' When we lost our beloved
one at a stroke, the first thing we said, was:'Thy will
be done.'. We have often said this —we will not take
it back now.' Thy will be done.' So have we continued to
say in the continued trials since I have been laid aside. O
how glorious at times does the great truth appear, as
declared in these words:'My counsel shall stand, and I
will do all my pleasure.' This is our pleasure too. And
another:'I do always those things that please him,' So
said Jesus.  So I can not say, but I hope to, ere long.
Then shall we be perfect. We can desire nothing more
than to be swallowed up in the will of God. This is




HIS PASTORAL FIDELITY.         113
the perfection of heaven —the perfection we seek after.
This is enough. In the eternal, unchangeable counsel
of God, our heavenly Father, it was arranged that our
Elisha, and your Mary should be removed, just at the
time and in the way that it has been done. God brings
about what he determines, and all good beings rejoice
in his will. We are wounded, weep and mourn, and it
was designed that we should, to make our hearts better,
and to glorify God.
Do I wound your tender feelings? I hope not. I would
sit down by you, and weep with you; but at the same
time, I would go with you to the throne of grace, and say
all I have said, and more.
Now I commend you to God, and close, so as to send
by this mail.
With great affection and regard, your relative
in the flesh, and brother in Christ,
E. YALE."
CHAPTER IX.
HIS PASTORAL FIDELITY.
One of Dr. Yale's most fondly cherished sentiments,
and a sentiment which seemed to have been interwoven
in his entire Christian character, may be expressed in
the following sentence. What I am God has made me;
and what I do God enables me to do it. His entire reliance upon divine grace was with him a settled principle; and yet, he was not of that class of men, who
make their dependence an excuse for the neglect of
duty. During his whole pastoral life, he evidently felt
that there was a weight of responsibility resting upon
him, which it was impossible for him to shake off.
It is true that he did, at times, have an oppressive,
and overwhelming sense of his own unfaithfulness,
This sense of his short-comings found vent in the following language: "(' This morning in prayer, my unfaithfulness in the work of the ministry generally, and in




114            HIS PASTORAL FIDELITY.
regard to Christian duty, overwhelmed me. Years,
months, weeks, days, hours, passed in review, and all
evidences of unfaithfulness.. Had I been faithful, how
different had been the state of things! The church have
failed with me. So have we neglected duty. We are fit
for nothing. Our prayers are good for nothing, because
we are under evil influences. We are not hearty, humble, earnest. We wonder why God does not convert
sinners. We may rather wonder why he does not destroy us. We must humble ourselves, repent, confess,
forsake, and return to the Lord."
But though he thus speaks of his own unfaithfulness it was comparative, rather than absolute; an unfaithfulness which he discovered in himself, from the high
standard of duty which he was accustomed to set before his mind, rather than that which was either discovered or discoverable by others. No man who was
acquainted with his course of life, and the manner in
which he discharged the duties of the ministry, can fail
to see the appropriateness of the text which he selected
as the foundation of his farewell discourse to his people,
at the close of his pastorate of forty-eight years: Acts
xx, 26, 27. " Wherefore I take you to record this day,
that I am pure from the blood of all men; for I have
not shunned to declare unto you all the counsel of God."
In speaking and thinking of the responsibilities of
the gospel ministry, he was accustomed frequently to
refer to the commission given by God to the prophet;
" So thou, 0 son of man, I have set thee a watchman
unto the house of Israel; therefore thou shalt hear the
word at my mouth, and warn them  from me. When I
say unto the wicked man, 0 wicked man, thou shalt
surely die; if thou dost not speak to warn the wicked
from his way, that wicked man shall die in his iniquity;
but his blood will I require at thy hand. Nevertheless,
if thou warn the wicked of his way to turn from it; if
he do not turn from his way, he shall die in his iniquity;
but thou hast delivered thy soul."  Ez. xxiii. 7-9.
With such a sense of ministerial responsibility, it is
not to be wondered at, that fidelity in the discharge of




HIS OWN RESPONSIBILITY.        115
duty, particularly characterized all his varied labors for
the welfare of his people and the conversion of men.
The idea which he entertained of his own responsibility,
will further appear from the following passages from
his memorandum:
1826, August 1. "Last week I felt the importance of
sounding an alarm against sin and sinners. The duty
of a watchman was deeply impressed upon my mind. I
must warn; I must do it from house to house, as well as
in the pulpit, whether they will hear, or whether they
will forbear."
1830, March 15. "Awoke in the night, and was
much impressed with my duty to warn every one I have
opportunity to warn, Cried unto God on my bed for
some individuals,  Arose about five, and cried unto
God again. I feel it now to be my indispensable duty
to warn and persuade all I have opportunity, by the
terror of the Lord. This day, O Lord, I will begin,
thy grace assisting me, and I will endeavor to be faithful,
as one that must give account."
Dr. Yale was specially faithful as a pastor, in carry*
ing the gospel from house to house, and in endeavoring
to win souls to Christ, by personal interviews. An interesting account of the manner in which he performed
this part of his pastoral duties, may be found in the
following extract of a letter addressed to the Rev. Mr.
Brace:
KINGSBOROUGH,.Tpril 3, 1834.
" BROTHER BRACE-I am just now in the midst of a
quarterly family visiting, which I have commenced
again this year, after having been irregular about it,
for two years past. My plan is to do the work in
March, which I have found to be the best month in the
year for this work, because people are at home and at
leisure; to go out at one o'clock, and continue till about
nine, and visit eight or ten families, more or less, according to circumstances. I take a brother along with me,
in the afternoon, and another in the evening. We ride
to the neighborhood when it is over a mile, put out our
horses, and walk from  house to house. This season.




116     THE ADVANTAGES OF PASTORAL VISITING.
have been providentially hindered so that I am  nc:
more than half done.  Our main business now is to
stir up Christians to prayer, by talking and praying.
We that visit, have a kind of protracted prayer-meeting, with little intervals, while we go from house to
house-sometimes one prayer, sometimes two, sometimes three in a family, attended with reading the
scriptures, remarks and conversation.  I take with me
a temperance pledge, and ask soon after the salutations,'How many in the family? HIow many are temperance
members?' Then if any are not, I ask whether they
wish to be. If so, I put down their names. If not, I
put up my paper, and with a kind remark or two, close
this part of the business. If I find any thing in a
paper that is striking, on a religious subject, especially
prayer, I read it, or give the substance of it, read a
little from the Bible, inquire after the religious profession of each one, and into the state of mind as to
hope, pray, leave a tract, and bid good bye. It is delightful work, though pretty laborious.  It tends to promote friendly feelings, soften prejudice, excite interest in
religion and the good cause generally, bring people to
meeting, and spread the savor of godliness over the
community. I find now on this visiting, that I have
lost much by remitting labors of this kind.  Our population is, partially, of that transient kind which rolls
from one place to another, annually, or biennially, or
triennially, so that tlWey can not be benefited unless it
be done seasonably. If I visit them  quarterly, I am
sure to find them, and usually secure some of their good
feelings. Though this is but a small matter in itself,
yet it is worth a great deal more than its costs. For
by a visit of half, or three-quarters of an hour, three or
four times a year, their good will is secured permanently,
especially if they be poor.  And such visits may be the
commencement of a series of thoughts in some minds,
to lead the soul to the Saviour.  Besides, the brother
who goes with me, is benefited, is improved in [his
graces, feels interested in those we visit, and thus a
savor of godliness is rdiffused in the ch!urch   In addi



THE ADVANTAGES OF PASTORAL VISITING.  117
tion to this, I learn to preach more than I should in my
study, and often find a text for a sermon, and a train of
thought to run through the sermon itself. I confess,
indeed, that the work does not seem so desirable before
I begin it, and I had much rather stay at home, and
attend to the closest study; but when I am in it, I feel
delighted. Wihat a wonderful being man is! In every
department of duty he may be happy. Even when
laboring the hardest, under the greatest pressure, amid
the severest self-denial, he may be happy any where.
Surely it is a good thing to be a Christian, to be altogether a Christian."
While there were none of his flock who were not
cared for by their pastor, and while none were designedly passed by in his pastoral visitations, he paid
particular attention to such as were in adversity, or
laid[ aside by sickness.  His feelings in respect to such
found utterance in the following language:
1820, Oct 14. " Visited the oldest man in the place,
who fell from a horse a few days ago, and has been
speechless since, and unable to use his right side. Feel
as though I had not done as well as I might, because I
did not visit him sooner.  Let me visit the sick hereafter as soon as I hear of their sickness, and the providence
of God will permit."
1829, Sept. 22. "Went to the summit of the mountain to see a sick woman. I was glad that I went,
though I walked a mile up hill and through the woods.
The poor woman appeared to be glad to see me, and to
be a real Christian."'
The following extracts have respect to certain events
which took place while engaged in ministerial labors
in the county of Saratoga.
1816, Oct. 23. " In the morning spent a few hours
in endeavoring to show the man with whom I lodged,
some of the difficulties of confounding natural and moral
ability. He seemed to be pressed some, though I do
not know that he was convinced. He has been in
affliction, and thinks he has religion. I should think
so too, if he seemed to know the plague of his heart,
and to be reconciled to God.'"




118                 POOR BEEF.
Oct. 25. "Dined this day without asking a blessing
or returning thanks. It was not, however, through forgetfulness. The man made great complaint of his poor
beef. I observed:'Perhaps you do not think it good
enough, to give thanks for it.' He replied in a low
voice:'I am not used to give thanks.' Though we
had all done before him, he turned away from the table,
excused  his  haste, rose  up  and  left the  room
before the rest rose. He is a head man in supporting
Universalism. I thought it did not make him a better
man."'
In rebuking sin, Dr. Yale was frequently very pointed
and direct. Indeed, he sometimes thought, himself, thathe was more pointed than was meet. Of this he speaks
as follows:
1824, April 9. "An incident gave me a profitable
train of thought. I reproved in the morning too sharply.
A common fault with me. Thought of the divine pattern, particularly Rev. ii, 3, to commend every thing
commendable, and then point out deficiencies tenderly,
with encouragement to reform and make them up.
Resolved to follow this pattern in all my reproofs in
time to come."
At a very early period of his religious life, did Dr.
Yale both dedicate himself and devote all his possessions to the service of God. This he ever kept in
view; and while he cherished the feeling that God had
the proprietorship of himself and all that he had, he
desired also the same sentiment should be cherished by
others. Few things affected him more than to see God's
own people clinging to the world, as if it were the
supreme object of their affection. The spirit of selfishness which sometimes appeared among Christian professors, he both deplored and rebuked. Take the following:
1830, Sept. 25. " Rode to G —, to exchange with
brother R. Called on a rich man, by the way, and dined.
He and his wife are members of the church, and he is
an elder. But, oh! how dead! They seemed to satppose
that gain was godliness.  Gain is their duty to make,
gain is their duty to keep! And their religion consists




THE MISERLY PROFESSOR4          119
in doing their duty. This seems to be all their duty!
They made me think of the pilgrims traveling through
the enchanted ground, when they saw some asleep in the
arbors by the way-side. They went to them and endeavored to awake them. But one answered:'I will pay
you when I take my money,' I told them of this. I repeated again and again the direction of Paul to Timothy:' Charge them that are rich in this world,' &c. But
the reply was, that we must use riches as God's stewards, to pay our honest debts. I was deeply grieved at
their wretched condition. They must hate ministers
most cordially, or they can not prophesy any good about
them.
Dr. Yale was a hearty temperance man-a pioneer in
the work of reform, lifting up his voice in opposition to
the prevailing customs of society, when most others
were mute; and his fidelity in that work, doubtless, contributed much towards the removal of that curse of man,
intoxicating drinks, from the entire field of' his pastoral
labors.
As an illustration of his fidelity in this cause, I have
extracted the following from his memorandum.
1830, Oct. 1. " This afternoon, a poor drunken man
called, and wished to see me. I went down. He attempted to rise, and reached forth his hand, but failed
the first time to reach mine.' Oh, I am so lame.' He
sat down and covered his face for shame.' I am a poor,
unfortunate fellow'-then covered his face again.' I
havn't been drinking any thing stronger than water and
beer. My disorder makes me shake. My poor wife is
very sick. Have you such a thing as rice? The doctor
said she must have rice.' I did not know. I asked
Angeline, and she said there was.'I've tried at all the
stores, and they have none-expect some to-day, but it
is not come-if you could spare a little mite.' I told
Angeline to put up a tea-cup full.'My wife would be
glad to have you come and see her.' I promised to call
to-morrow.'I've one request to make to you. I wish
you would pray for me that God would have mercy on
my poor soul. I should be glad to talk with you.''I




120'?E DP AT  P
will talk with you to-morrow.' i gave him the rice. He
held it in his hand. I told him he had better put it in
his pocket and go home. He did so, and started, but
held by the post. In the door-way he stopped, still
holding, and said:'Good afternoon.' As I turned and
went into the study, I thought I should say to the venders of strong drink: The curse of God will rest upon
you for selling strong drink to such men. I may add:
The curse of God will rest upon you for selling strong
drink at all. Hab. ii, 15, 16.
Copied this immediately, except the name Angeline,
to hand to our venders. Went out and heard a young
man tell some children, that A - lay on the hill drunk
— thought it would be a good time to go and present
my communication. I went —-found one of the young
men alone, and presented it, saying it was from a friend,
and desiring him to read it and present it to his partner. He looked on the superscription, viz:' The venders of' stronol dr'ink,  and blushed, and said nothing. I
turned and came away, while he was opening the letter
I lifted up my heart to God on the way, and besought
God especially and earnestly in my closet, to send an
arrow to their hearts, and make this event and this
communication a means of their salvation."
Oct. 2. " As soon as I could leave home in the morning, I went to see the sick woman-found her comfortable. The poor man hobbled in, and pretended that he
had fallen and put his hip out of joint. At any rate he
was carried home in a wagon. I said:'He that being
often reproved, hardeneth his neck, shall suddenly be
destroyed, and that without remedy.' "
While Dr. Yale thus labored with rumsellers, to convince them of the extreme wickedness of their business,.in administering to the depraved appetites of the
intemperate, and in contributing to the forming of such
appetites in others; he labored no less faithfully with
such as indulged themselves in the use of intoxicating
drinks.
1830, Jan. 19. "Rose at half-past four, and endeavored to cast my burdens on the Lord.




A DISORDERLY ME~MBER.           121
1. My own sins.
2. The stupid youth in my family.
3. The inquiry and prayer-meeting.
4. The disorderly members.
5. Some cruel sinners in the congregation.
Before noon I felt it my duty to go and see one disorderly member. He has kept a jug of spirits in various
places, the snow-bank, the hay or straw-mow, and under the fence or a log. It has many times been found,
and the report is every where, and a reproach to us all.
He pretends that he hid it to keep it away from his wife,
and that he thought some necessary for his health, and
that it had been necessary for some others who had been
sick or unwell. I tried to show him the evil, startled him
some, but seemed to prevail but very little. I fear he is
ruined; and yet he treated me kindly."
There were some sins which Dr. Yale believed should
be treated with marked reprobation. Among these was
the sin of self-murder; and such were his feelings in
respect to the commnission of this unnatural and heathenish crime, and such his belief as to the treatment which
the self-murderer should receive, that no respect for surviving friends, and no feelings of sympathy with thelm
even in the extremity of their sufferings, would induce
him to attend his funeral. His belief was that such a
man ought to be treated with particular disrespect; not
because of any effect which would be produced upon the
state of the dead, but for the purpose of exerting an influence upon the living. He would have men feel that
there was something in this sin which was peculiarly
dishonorable; bUlieving that some might thus be restrained from its commission, who would not be restrained
from other considerations.  The above statement will
serve to explain those passages from his memorandum,
which follow:
1830, July 6. "At 4 P. ml, lectured in the school
house near Mr. B's. Visited a family and attended Bible class. When I came out of the Bible class, heard
that L. A. had shot himself, and was dead since sunset.
I saw him about four o'clock, at the blacksmith shop
11




122             THE SELF-MURDERER.
near where I lectured. Poor, drunken, worthless man!
A sorrowful case of depravity. Oh may the Lord direct
me what to do, and give me grace and wisdom to do it.
Last fall he was for a time thoughtful, and attended
several meetings of inquiry. But it is long since I have
seen him at any meeting.' Who malceth thee to differfr on-&
another?'' By the grace of God lam what 1am.' 0, impress
deeply on my mind the need and power of divine grace."
July 7. " In the morning Capt. S. called and requested me to attend the funeral of the poor man. I thought it
my duty to decline, but promised to visit the poor family. About ten I visited them. Did not see the corpse
though it lay in the room. Several neighbors were in.
The mother of the poor man was there. I expressed
my sense of depravity, and our liability to commit sin,
our dependence upon God, and the need of divine restraints. I told Mrs. A. in the presence of all, my reasons for not attending the funeral. It seemed to me, the
profanation of my sacred office, though I would treat
most tenderly the feelings of survivors. I stated what
God had said about Jehoiakim, a wicked king of Judah,
who cut and burnt the roll, indicted by Jeremiah:'He
shall be buried with the burial of an ass, and his dead
body shall be cast out, in the day to the heat, and in the
night to the frost.' The feeling is a feeling of horror
and such a feeling should be retained. She wept but
said little. I learnt that he was brought from Johnstown yesterday intoxicated. He called at B's, and
asked for spirits, but was refused. He tried at the
blacksmith shop where I saw him, to get his brother to
go and fill his bottle, but he would not. So he went
home and shot himself."
In his personal intercourse with his people as their
pastor, Dr. Yale was sometimes very pointed and searching in the communications which he made, and his wish
was, to say something which should produce upon their
minds a lasting and a salutary impression.
Take the following examples:
1820, Oct. 13. " Conversed with J. S. who complains
of a hard heart, and seems to desire to be a Christian,
but dares not submit. Among other things, I said to



THE MECHANIC.               123
her:'I am  afraid you will not be saved. Your own
heart, and the world, and Satan are combined for your
d.struction.'"
1830, March 23. "One man came to the door as I
was talking with his family, but when he saw me, he
went away. When I came out I saw him walking towards his shop. I followed him in and saluted him. He
made little answer, and made as though he would kindle up his fire and go to work. I asked him:'Is there
not a better world than this?'
JIr. S.' What?'
I.'Heaven.'
ilr. S.' It may be if any wish for it.'
I.'Do not you wish for it?'
Hle went to a window, I followed, talking still. He
turned away again, and I came off, bidding him good-bye."
There was a sense of great personal responsibility,
frequently resting upon the mind of Dr. Yale, and which
served to excite him to fidelity in his pastoral labors.
1849, April 3. "Awoke before three o'clock, and
soon rose with an awful impression on my mind, that I
must address persons individually on their duty to God,
boarders and others, as they come in my way. Meditated on Abraham, who feared God, offering up Isaac; on
Moses, who went to speak to Israel and Pharaoh; on
Jeremiah who did so many painful duties, and suffered so
much; on Ezekiel, who lay on one side, then on the
other; on Jonah, who was at first disobedient, but afterwards went to Nineveh. In my meditations and prayers,
I thought I must do my duty, faithfully and wisely; under
this impression, the fear of God sustained me. I said as
before, in answer to the question:' Will you avoid what
may displease God? and will you do what is agreeable
to his will?' I said, I will. This involves an awful responsibility. 1 fear God, and would do always as he says:'I follow where my Father leads,
And he supports my steps.''Fear him, ye saints, and you will then have nothing
else to fear.' God is leading me into eternity, and just
now before I go, he calls me to duties and trials, under
which he alone can sustain me."




124                THE: PRAYER.
Impressions like these were not confined to the last
years of Dr. Yale's- life. They were impressions which
he was accustomed to cherish, and under the influence of
which he went about the discharge of duty.
Take the following as an illustration:
1830, Nov. 7. "In the night I awoke and felt distressed for MIFr.. Could not bear to think of him
on a dying bed, and before the judgment seat. I  was distressed for him, and felt that I must go and speak to
him personally. This morning when I arose he was still
in my mind, and it seemed that I could never pray again,
till I had made up my mind to see and converse with
hilm this day. I felt a struggle, but the Spirit of God
evidently urged me. I agreed.  Then I poured out my
soul for him with tears.  It seemed to be the last time
for him. I entreated God to grant him his Spirit.  For
thy name's sake, 0 Lord, pardon my sin ill neglecting
my duty and aid me to do it.  For thy name's sake,
pardon his iniquity, for it is great. Set his sins in order
before him.  Cause him to feel that he is unconverted.
Oh, turn him to thee. Nothing is too hard for the Lord.
This is the most difficult case I know of among my people.
Glorify thy name by making him a trophy of thy victorious
grace. Let him be the first if it be thy will, to whom
thou wilt make my preaching and my labors a blessing,
in the new series of labors in which I am now engaged.
Thou hast heard may prayer in regard to twVo important
matters in relation to the revival of true religion and the
removal of that light material which seems to me to be
ruining souls. Oh, grant now, a revival of pure and
undefiled religion in connection with my labors, preaching publicly, and from house to house, testifying to all
repentance towards God, and faith towards our Lord Jesus Christ. Oh, let this man, now more than three
score years old, be the one, whom thou wilt choose to
display thy great power and rich grace. Give me wisdom and grace, to speak to him, and bless the endeavor.
Is not his attention a little awake? Wilt thou not bless
my speaking to him, to advance the work?  Oh mighty
God, as nothing is too hard for thee, be pleased to
cause him to break off all his sins and become a hum



THE INTERVIEW.                125
ble, a broken-hearted, useful believer, and thy name
shall have all the glory, while I am ashamed for my
manifold neglects, these many years. Oh Lord, hear
and.save after so long a time, and let this one case encourage me and thy people for others. For he is of no
more worth than others. Oh, let thy Spirit and grace
descend upon them too. Bless me also in all the labors
of this day, and make it one of the most imlportant in
my life past. As I prayed yesterday that I might do
more for thy cause and for souls, than [ ever did any
day before, so let it be to-day.  And though I be noth-.
ing, and vile, yet glorify thyself in me, through Jesus
Christ, Amen.'
After this prayer, my thoughts ran on the duty of
speaking to the unconverted, till it seemed to be one of
the greatest favors I could do them. Then my mind
was relieved. Now let me feel always when I amn about
to speak to an unconverted soul, that I am trying to dol
him the greatest favor in my power.  This will rmakne i t
easy. It is not for self, but for him.  Surely, I would
not be backwardl, if I were trying to show him how to
gain the greatest earthly good. Why should i, when
attempting to guide him to the pearl of great price?
I called at the house a little after 9 o'clock in the
morning but he was not at home. Circumstances prevented me firom calling again this day. But I was not
easy."'
Nov. 8. "All the morning felt pressed with this
duty, and could not pray at all without a fixed determination to call again this day. It seemed very heavy,
but it must be borne. I was fully sensible that this is one
of the most difficult cases among my people, and that I
must go. About three o'clock in the afternoon, I called
agsain. He was not at home. I sat down in  his
family and conversed with them on religion, till he
came. As soon as he came, and salutations were exchanged, I desired to speak with him alone. I expressed my sense of his kindness to me always, and then
opened my mind freely with tears. He was melted,
and talked freely. I came home and could pray. In




126            JOY AT ONE CONVERT.
the evening God gave me a second sermon to the unconverted. Thea it seemed that he had begun to
answer my prayer, to give me the spirit of preaching.
I was afraid lest I should be lifted up. But attention to
my duty, preaching publicly and from house to house to
all sinners, with unceasing prayer to God, is my security. Help, Lord, for without thee I can do nothing. I
wondered this afternoon, while I was going to see this
man, why I could not feel so about any other. Now I
know. This moment, another, a member of the church,
has come to my thoughts.  I must say to him, what I
have felt about him some time:'I stand in doubt of
you; not for what you do, but for what you do not.'
Active signs of life are not to be seen in him. Lord,
give me humility. Give me the boldness which arises
from humility, and a full reliance on thee."
As a pastor, Dr. Yale was specially watchful over
the spiritual interests of his flock. During the period
of his pastorate, they were blessed with several precious
revivals of religion; and as he longed for the commencement of the work of grace previous to any particular indications of the Spirit's presence, so also did
he desire the continuance of those divine operations by
which alone the salvation of men can be effected. He
vigilantly watched every thing which seemed to indicate that the Spirit was about to depart, and earnestly
inquired after the cause. Such inquiries appear in his
journal near the close of the year 1829, and at the
commencement of the vear 1830.
1829, Sept. 21. "About one o'clock I awoke, and
being unable to sleep I came into the study, and tried
to pray and search my heart, to find out what hinders
God's blessing. I found it to be a fact that the work
does not advance in this neighborhood among the careless. I know of no new cases of awakening, while
some have gone back from their awakenings. In the
south, no advances. In the west and north-west, some.
In the north, appearances are increasingly favorable.
But is God indeed going to leave us as we are? 0 how
dreadful the thought! What have we done thus to




PROSELYTISM,                127
provoke him? On searching, I thought I saw  faintly,
and prayed to see more, the following evils; pride, selfcomplacency, self-confidence, and remissness."
Dec. 31. "At both inquiry meetings, I felt much
distressed; not so much because they were thinly
attended, as because the church and all seem to give
sad evidence of declension.  I could say but little.
Seemed desirous to pray all the time, and yet feared
that my prayer, and that of my brethren was not right.
Returned home with a very heavy heart, and very
weary. Seemed desirous to cry to God all the time,
and yet as though bound down, so as to be unable to
cry at all. It was an inward crying, connected with
conscious sin."
1830, Jan. 9. "Evening attended inquiry meeting.
Not so many as at some times. Felt ready to sink in
discouragement, because now for several weeks, I can
not find or hear of one who has been converted."
Jan. 10. "Lay awake in the night, thinking of our
condition. My wife told me of one young woman, res
ported as having passed from death unto life. This
seemed to revive my hopes, and caused me to thank
God and take courage. O Lord, thou art our Saviour.
Save me from my sins, from all the evils of my heart.
O save thy people, and save poor sinners. MovTe, draw,
purify such as have been for weeks or months, attending
meetings of inquiry."
While Dr. Yale was sincerely and devotedly attached
to the doctrines and order of the Presbyterian church,
yet did he most cordially extend the hand of fellowship
to the various denominations of evangelical Christians,
who build upon the same foundation, and rely for salvation upon the merits of the same Saviour. Yet was he
sometimes exceedingly tried in his own feelings, at
what seemed to him to be the spirit of proselytism in
others, He did sometimes feel as if unwarrantable
efforts were made to draw away disciples from  among
his people, and his vigilance as a pastor did not allow
him to let them  pass unnoticed. Yet he never was
fond of controversy, nor did he ever engage in its but




128      HIS RESIGNATION OF THE PASTORATE.
when he really believed. that it was demanded by fidelity
to his ordination vows and a regarcl to the spiritual interests of his people. He was as well pleased to receive
members into the church als other pastlos are (if they
were such members as would be likely to do honor to a
Christian professioln), yet it is not known, nor is it believed that he ev-er used an unduer influence  to draw
away persons frrom  other churches into hiS own. And
that spirit of Cbhistian courtesy, which he aways felt
disposed to show to others, in this respect, he desired  that
others should ex;tend to him.
After having been laid aside from th~e active discharge
of  the duties of the pastoral office, for more than a
year, in consequence of an attack of paralysis, on the
23d clay of Jun, 1852, he formally resigned his charge.
To this event he had obeen looking forward  xwith some
degree of solicitude for several mlonths.  Even while
yet possessed of his accustomed viogor, and performing
his accustomed labors, his mnind had been directed towards this thin~  by the buildincg of a new church elifice
at Gloversville, and the expectation that a portion of
the people would draw off If3or the purpose of organizing
a separate church in that village.  The project did not
originate from  any dissatisfaction with him as their
pastor, or with the church as it was then constitutedl;
but solely from  the conviction that such a measure
would subserve the interests of the church, while it would
contribute to their personal convenience.  Dr. Yale did
not at first look upon the enterprise with favor; as he
apprehendezd  that both churches, after the separation,
might find themselves so crippled as to be unable to
support the gospel at home, and to contribute as they
had done towards sustainling the institutions of benevolence abroad.  Yet he did at length become perfectly
composed in respect to the operation, and when the
whole had been consummated,  he felt particularly comforted in view of the flattering prospects of both.
Upon his resignation having been presented to the
congyregation at a public meetinog, a committee was app1ointed to prepare and [present an answer, which was




THIE RESPONSE,                129
(lone in due time, and which has been here transcribed
for the purpose of showing the estimate in which he was
held by his own people. It is as follows, viz:
REv. DR. YALE:-As a committee appointed for the
purpose, we enter upon the duty assigned us, to respond
to your letter of resignation of your office as pastor of
this church and people.
Though an expected event, it did not occur without
producing, in many a bosom, mingled emotions of sensibility and regret, that a relation so long subsisting, and
so fondly cherished, should in the providence of God, at
length be dissolved.  Your reasons for demitting the
pastoral office are acquiesced in, as just and satisfactory; and we a-re happy to convey to you the undimuinished confidence and respect entertained toward you,
by the people of your late c harge, and of their fervent
wishes for your continued prosperity and happiness.
Your official career, whether its leng-th be considered,
ex.tendi n  as it does through the long period of half a
century; or whether we regard its successful pr-ogress
and beneficial results, has been a marked and peculiar
one; and standing as we do, at the close of the first
epoch in the history of this chuirch, it would be a pleasing duty, did the time andl the occasion justify, to linger awhile, armid the reminiscences of the past, and
opening our iminds to grateful recollections of all the ways
in which our fathers and their children have been led,
to gather ftesh instruction and encouragement for enabling' us to sustain the conflicts and trials of the future.
X''e would go back, accompanied by the sole survivor
of that little band, whose warm  hearts and willing
hands first established here, the institutions of the gospel.  We Ywould go black through a period, coluprehending nearly two cycles of human life, dluring which
the surges of time have whelmed, in its oblivious waves,
one entire generation and the half of another.  We
would call up, in fond reviewv, those devoted, faithful
men and women, who staid up the hands and encouraged
the heart of their youthful minister, in his early labors
and trials. We would follow them in their humble but




130                THE RESPONSE.
beneficent course, while, one by one, they faded, and
dropped away from  the circle of duty and friendship
till all are gone: yet leaving as a heritage to their
successors, the savor of their virtues, and their own
firm  and  unwavering  attachment to  their chosen
pastor.
It would be an interesting topic to treat of the importance of faithfulness in the day of small things, to
show that the pioneers of the first generation had much
to do, in laying the foundations of the prosperity of
this church. They sowed in weakness, if not in discouragement, and their names will fade from human remembrance; but their record is on high, and multitudes in this and other lands will rejoice in the beneficent results of their faithful lives and unpretending
deeds.
It would be both pleasing and profitable to trace the
onward history of this church down to the present time,
to inquire into the causes of its continued prosperity,
with no change in its pastoral relations, and without
any modification of its principles and standards of
faith-while in the history of multitudes of churches in
our country, mutation and change have been the rule
rather than the exception-when innovating heresies
have created divisions and strife, have led to the dissodlution of the pastoral office, and in many instances, have
uprooted and prostrated the institutions of the gospel.
It would be useful also and instructive, to learn by
what forming and adapting process, through a series of
years, this church and community, have been advanced
to a leading position in the great work of Christian
philanthropy-a church which, while it has fulfilled
its mission at home, in doctrine, in practice, and in
influence, has, in a manner by its beneficent benefactions, reproduced itself abroad, in the building up of
religious institutions on the far continents of the east,
and in the islands of the sea.
And it would be most grateful, too, to speak of the
mighty influence that one human spirit, guided by noble
aim, directed to worthy objects, can produce upon the




THE FAREWELL.               131
interests of community and the world-but these topics
must he left to an abler expositor and a more fitting
occasion.
Reverend and respected sir, this communication is the
last incident in your official relation to this people. Most
of us behold in you, our own and our father'sfriend,
endeared to us by the double tie of inherited and acquired
attachment.  Many now  gone to their reward, and
many still living, regard you as standing in the sacred
relation of their spiritual father; and it will doubtless
be their joy and rejoicing forever, that by the influence
of your life, your character, and your instructions, they
were led to the Saviour. Precious will be the reward
of those who turn many to righteousness. Such reward
be yours.
And now, though we look forward to years of friendly
and Christian intercourse, and expect your cooperation
and counsel in all that appertains to the interests of our
Zion; and though we forecast with filial devotedness,
our duty to watch over and soothe your declining years,
yet as our pastor and guide in the way, the endeared companionship of many years has now, in the allotments
of providence, come to a conclusion. Here our paths
diverge, and here, with the sorrowing emotions of true
hearts, we bid you farewell.
CHARLES MILLS,
J. W. JOHNSON,
ELISHA L. BURTON,
REV. E. YALE, D. D.        HORACE SPRAGUE.




132    MEANS EMPLOYED TO PROMOTE A REVTVAL.
CHAPTER  X.
MEANS E.MPLOYED TO PR.1OMOTE A REVIVZAL
Seasons of revival are harvest seasons to the church.
It is a truth which ltis been recognized by the frien Is of
evangelical religion for a long, period of years; a: - the
Christian church has been giving' her response to the
prayer of the prophet: "' Oh, Lord, revive thy work." It
was a prayer which Dr. Yale offered as sincerely and as
frequently as any other.  To say that he was not a
friend of revivals, would be not only to belie his profession, but contradict the evidence of a long life of' devotion and piety, and of the most untiring efforts for the
building up of Christ's kingdom  and the conversion of
men. There was no t-ruth which he more firmly believed
than that of the entire alienation of the heart from
God, and the absolute necessity of its renewal by the
operation of the Holy Spirit, as a preparative for fhture
bliss. "6 Ye must be born again."  He mourned, also;
he deeply mourned over the state of spiritual languor
which sometimes pervades the Christian church, and the
absence of that divine influence which results in the
conversion of men.
But in promoting religious revivals, he had no confidence in the use of such means as were calculated merely
to move the passions, without either awakening the conscience, convincing the understanding, or affecting the
heart.  His firm conviction was, that the agency which
God employs in the conversion of men, is truth, Bible
truth; and that a reliance upon machinery instead of
the truths of God's word, addressed to the understanding
and pressed upon the conscience, was a departure from
God's method of saving men. His conviction on this point
he has thus expressed: 6"  have never, except in 1822,
and about that time, nor then to any great extent, adopted
human devices and expedients. Methodists, Baptists, and
some Presbyterians and Congregationalists, have gone




NEW MEASURES.                133
into the use of these devices. They have had great excitements, and have called them revivals. Probably God
used his word as preached in truth, and in answer to the
prayers of his people converted some souls. But I never
could approve of these measures; and I fear that the
churches have been filled up, and made to overflow with
unconverted converts. Hence the low state of religion,
and the worldliness of professors. Now I have been
reproached by friends and every body, because I have
not gone into these operations.
An entire revolution is needed among us in regard to
revivals.  Religious revivals among Methodists and
Baptists are what they always were. But among Presbyterians and Congregationalists, they are what they
were not. Half a century a(go they were a very different thing, and we must return to plain truth, plain prayers
plain talk and plain duty. Oh, Lord, help me and th)
people."
The above was written near the close of the years
1849.
Under date of Dec. 21, 1831, in writing to a friend
in Connecticut, he uses the following lan guge;
"I wish to know how  your!Ainrd is, in the midst of'
the changes around you. I perceive in many of my,
friends a most surprising change, in regard to what have
been called the' new Ineaslures,' and I am many time4
ready to look round for the land.marks. I seem to think
that they are about to be swept away, and yet I fear tc
think anything against what appears to be the work of
God. As to the philosophy of our religion, except so far
as evidently based on the word of God, I do not care a
fig for it. But I do think I see, even in the midst of revivals, many sorrowful traces of the wisdom of men —of
~philosophy, falsely so called-a propensity to render the
great truths of revelation more acceptable to unsanctifield
minds. The atonement remains; conversion remains. But
where is regeneration? Where is election? Where are the
decrees of God? Are we to be beaten out of these dock.
trines? I hope not. I am informed that some of our minister~
in this state, and those, too, who have been among the most
12




134           REVIVALS DETERIORATED.
successful, are very decided in these doctrines. But of others, I am sorry to say, that moral suasion is all the influence
they believe in, all they preach, and it is to be believed
it is all that most of their converts know. The few
doctrines of the gospel are therefore useless, not preached-they are neglected, reproached, scorned. Experience, as well as the Bible, convinces me that the vwhole
truth must be held up and enjoined fully, if we would
promote the cause of God, I feel the need of preaching
more doctrine, even that doctrine which depraved nature
hates. Men hate God, his doctrine, and everything good;
and if they are truly converted they are new creatures."
In another letter, at an earlier date, in speaking of the
revivals which took place in central New York in the
year 1826, he says: " Yet a few things I lament-females praying in promiscuous assemblies-naming individuals publicly in prayer and preaching-resolving to
retire and remain till death, or till conversion. For these
things I feel grieved, and fear that sad results will follow."
His belief was that on account of' these irregularities,
and resort to unjustifiable means in promoting them,
the glory of revivals had been greatly marred —an idea
which he expressed to a correspondent during the last
year of his life:
( Since 1833, revivals in this region are very much
deteriorated. Many are greatly excited at times, and think,
or others proclaim that they are converted. But after a
few years, or even months, they need to be converted
again. They know nothing.                    They
are stumbling blocks. Men of sense despise them, and
they despise religion."
In connection with the " measures " spoken of above,
there has sometimes been gendered such a spirit of censoriousness and denunciation, as has shocked the sensibilities of sober-minded, humble Christians, and from
which men who were possessed of the spirit of genuine
Christianity, have involuntarily revolted. This spirit
was regarded by Dr. Yale as peculiarly offensive; and he
has given, in some of his letters, such an exhibition of
the true spirit of revivals, as will be read both with interest
and profit.




THE SPIRIT OF REVIVAL.          135
Oct. 22, 1827. "During all this year we have seen
tokens for good in our congregation. Great unanimity
and harmony in the church, and readiness to cooperate
in the work proposed. I do trust in God that he will ere
long grant us a refreshing from his presence. Indeed,
though I dare not speak it aloud, yet I do think a sacred
influence has been spreading over us for a number of
months. But oh! our depraved hearts! A perpetual warfare of depraved nature against all that is holy, resisting
even the Spirit of God. Should we be disappointed of
the rich blessing, we must impute it entirely to our wicked
opposition. And should God visit us with a refreshing,
it will be' not for works of righteousness which we have
done.' I am more and more convinced that the real
spirit of revival, is a spirit of deep reverence, awe, humility, dependence on God, divested of self-righteousness
and self seeking; and of tender, delicate, kind, faithful
love to our fellow-Christians, and perishing sinners. It
is such a spirit as moved Abraham to intercede for the
cities of the plain; Moses to throw himself into the breach
between the wrath of God and Israel; and Aaron to run
between the living and the dead. It excludes boasting,
self-confidence, pride, harshness, rashness, self-will, and
censoriousness. In short, it is the same mind that was in
Christ Jesus; the same humble and benevolent mind, ever
ready to do good, deny self and make sacrifices. BuJ,
you know it well."
His views of protracted meetings, he has elsewhere
expressed. After all his observation and experience,
his belief was that other means might be employed with
better results than they.  Yet, there were times, when,
under proper management, he supposed that they might
be productive of good.
An idea once occurred to him that there might be some
utility in a protracted prayer-meetingg. He thus expressed it in a letter to a friend:
"The thought has occurred to me lately, that it would
be very desirable to labor to have such a prayer-meeting
in every church as preceded the day of Pentecost; when
all members were present (all that could be, and as




136        A PROTRACTED PRAYER-MIEETING.
much as they copIld be), with one accord, pleading the
promise and expecting the result. Ten days, more or
less, might be the time, until they obtained the blessing.
Why should we not have such a prayer-meeting?  It
should be for Christians, though not excluding others.
It should be for the outpouring of the Spirit. With
it should be connected such instructions as clearly
show all that is needful to be known about the Spirit's
work, and such exhortations as might be suited to excite
to fervor, activity, and perseverance. Especially should
the promises of God be presented, and the infallible cer,
tainty of them urged. Perhaps in the morning- at 9
o'clock, a prayer meeting might be held in each neighborhood, and, at 2 P. M., one in the meeting-house. This
migvht be continued three or four hours, at pleasure.
Then might all return to family worship, aiid close the
day in the closet, as every one should begin it. Let
the labor of all, every day, tend to one point —to be all'of one accord, of one mind,' thinking, feeling, acting
alike, so far as truth and holiness are concerned. Continue till the Spirit is poured out, then act as occasion
might require.
I suppose these would be new measures in some respects; not in fact, but in form.  Are not the essential
outlines to be found in the lst of Acts? I would by no
means have any more machinery about it than is necessary to keep it in motion. But it does seem to me, that
we need very much that spirit and action, which are
truly after the apostolic pattern. If we do not approve
of what some are doing, still we need to do something."
As might have been expected, the means which he
employed for the promotion of revivals among his own
people, were in accordance with those firmly established
principles which are contained in the above extracts
from his correspondence. First of all, he cherished the
feeling of entire dependence upon the- grace of God and
the influence of the Holy Spirit; and frequently, did he
give utterance to the sentiment which was so reverently
expressed by the devout Psalmist, " My soul, wait thou
only upon God; for my expectation is from him."




TO AsK HELP.                137
This idea will be illustrated by a few extracts from
his diary.
1828, April 13. Sabbath. "Since meeting I have tried
some to pray. Have thought of our proposed day of
fasting and prayer next Saturday, to ask/ help.  It
seemed that the first thing would be to turn all our
prayers out of doors, and look at them, and see their
abominations; then  to ask help in the following
things, viz:
1. Preparation of heart in Christians.
2. Detection and conversion of hypocrites,
3. Conversion of heads of families belonging to us.
4,. Conversion  of unconverted  sabbath  school
teachers and scholars.
5. Gathering and conversion of heads of families
not belonging to any.
6. Gathering and conversion  of sabbath school
scholars not belonging to any.
Great work indeed!
Needful:
1, For personal benefit.
2, For the benefit of connections and associates.
3,. For the benefit of the next generation.
4. For promoting the kingdom  of Christ in the
world.
5. For the glory of God, Father, Son and Spirit.
We ask help of the Lord.
1. He alone can afford help.
2. His word encourages us to ask of him.
3. The whole originates with him.  GRACE.'"
1824, March 1. "Four things are needful to be prepared for a revival.
1. Ardent desire of it.
2. Gospel labor for it.
3. A sense of absolute dependence.
4. Prayer to God the only help."
July 14. "Chose my subject for a sermon, at 5 o'clock.
While looking it over, four precious thoughts occurred
to me:
1, It is my business to preach the gospel.




138         GOD'S HAND IN GOD'S WORK.
2. It is the business of my hearers to embrace it.
3. It is the business of Christians to pray for a
blessing upon it.
4. It is the gracious work of God to save souls,
through the preaching of the gospel."
1829, Aug. 6. " During the night I felt some anxiety
on account of two things mentioned yesterday, and
also on account of the fact that every holy movement
among us may stop in a moment. One soul can not
live without the life-giving influence of the Spirit of
life. But every soul can live to which he gives life.
So I may rest on this foundation. God's hand is in
God's work. 0 my soul, what more canst thou desire?'Father, glorify thy name.'  This has been my support. I approximate a little towards it in my feelings
now. Bring my heart, 0 Lord, to rest on thee."
" Heard of a young man who seems to be less concerned than he was. Several are in a very critical
state. Surely the Lord is very kind in showing us
that we can do nothing without him. 0 that we might
hang our helpless souls on him, and put all our trust in
him. It seems to me, and I hope it does to some others,
that no advances can be made unless God is pleased to
work by his Holy Spirit. 0 Lord, enable us to feel
always thus, only more and more."
Aug. 10. "It seemed as though every thing were
passing away from me and others; that the Spirit was
already gone, or would soon go; and that all our expectations would be disappointed. Clearly did I see,
and fully realize, that nothing could be done without
God."
Sept. 1. "Awoke before four in the morning. Being
anxious, I arose and went into the study, where I
poured out my heart to God for all I needed, especially
that he would direct and order all the movements at
present in the North-West.  It is very comforting
indeed to have a God to go to. The words of the
Savior after his resurrection, which had occurred to
me sabbath morning, as I was going to church, and
feeling my weakness, afforded me great and unspeakable




NO TRUST IN MAN.              139
comfort, viz:'ALL POWER IS GIVWEN UNTO ME IN HEAVEN
AND IN EARTH.' My soul rejoiced. 1 gave thanks for
these words. I rested on them in connection with the
second psalm, as the food and comfort of my soul. I
spent about an hour in committing the good cause to
the Savior, and in calling upon him for help, especially for heads of families, the husbands of our pious
sisters."
Aug. 2. " Was disappointed in not being favored
with the labors of Mr. Wisner to-day. As I was going
to the church these words occurred,'Cursed is the nman
that trusteth in mecan, and whose heart departeth from the
Lord.' I had sinned. I saw the need of withdrawing
my trust in man, and turning to the Lord. Preached
in the morning on I Cor. ii, 5,' That your faith should
not stand in the wisdom of men, but in the power of
God.' 
But, while his sole dependence rested on the mighty
energies of the Spirit of God; and while he ever felt
that, "it is not of him  that willeth, nor of him that
runneth, but of God that showeth mercy," he was not
of those who fly to this as an apology for the neglect of
appropriate means. His principle was (as above expressed), " It is my business to preach the gospel. It is
the glorious work of God to save souls."
In the use of means, his desire was to employ just
such as would be calculated to produce upon the mind
the conviction of one's utter helplessness and dependence;
and to direct the mind to the contemplation of the grace
of God as exhibited in the death and sacrifice of Christ.
He had no wish merely to excite the sympathetic
emotions of the soul; to make a strong impression upon
the passions; or to create unreasonable claim.
His views in these respects appear from the following:
1829, July 22. "Visited in a number of families and
conversed with several under serious impressions. Some
seemed not to be very deeply impressed. There appears
to be a speculating spirit which will cause all seriousness to evaporate, as I fear. The Bible class this evening
was very peculiar.  Sixty or seventy were present, I




140               3CAMP M-EETING
should think, and they were uncommonly solemn. Sever
ral seemed to be much affected, I took pains to avoid
exciting sympathy, as I was really apprehensive thatsome might weep aloud. But it was awfully solemn."
July 26. "Heard of a meeting last evening at which
the supposed converts were present with some professors,
and at which every thing was not conducted discreetly.
Now I fear another evil, even undue animal affection.
I fear this may provoke the Lord to give us up and
withdraw from us. In this also l go to the Lord.
I'l11 cast my burdens on his arm,
And rest upon his word.' "
It was this which created in his mind, particularly, a
decided disapprobation of the efforts connected with
what are ordinarily denominated camp meetings; and
it was such a feeling which prompted him to male in
his diary the following entry:
July 28. "Awoke before three this morning   Was
agitated in view of the present state of my people,
especially, in prospect of the Methodist camp meeting,
three weeks hence. The thought of so many warmly
excited, going to a camp meeting, seemed dreadful. I
arose soon after three, and retired to my study, and
committed the whole, most fully and most cordially, to
God."
Not only was Dr. Yale not very much in favor of
what are technically called protracted meetings, but he
did not approve of the plan of very much multiplying
religious meetings in any shape, during a time of
revival, His reasons for this he gives at the same date
with the extracts given above, as follows:
" On returning home I learned with regret that there
had been a meeting in one of the houses in the neigh.
borhood.  I fear too many meetings on several accounts:
1, They do- not allow time for private reading, medi..
tation and prayer,
2. They exhaust the spirits, and prepare the way for
a speedy delaonsionc




BIBLE TRUTH.               141
3. They produce religious gossiping and dissipation.
O Lord, save us from these evils."
His reliance, under the operations of the Spirit of
God, was upon the plain, unvarnished, faithful exhibition of gospel truth; presented in public assemblies, in
meetings for prayer and religious conference, and in
personal, familiar conversation with individuals.  A
summary of the means on which he relied may be found
in the following paragraphs:
1829, Aug. 3. "Church meeting at 3 P. M. A committee of fourteen were appointed to counsel and aid
me. Made observations designed to show that we should
mind our own business-pray in secret and in little
circles-read the Bible much, much, much —say but
little, and as much as possible of that little in the words
of the Holy Spirit."
In presenting the truth, he seemed to rely upon the
truth itself, or rather, the truth set home upon the
conscience by the Spirit of God; and not upon any
particular coloring which that truth might receive.
The following example is in point:
1803, Sept. 4. Sabbath. " Conference in the meetinghouse at half-past four. Subject: death, the general
resurrection, the final judgment and eternity. These
subjects were considered in the plainest manner, and,
according to the simple truth, as far as it could be conceived. I labored to avoid every circumstance which
should give false alarm, and endeavored to state facts in
the clear light of divine revelation. As the minds of
the people were very tender, nothing further was necessary than to state the truth. As the system of doctrines
was concluded at this conference, it was thought advisable to recapitulate, that all the doctrines might be
seen, as it were, at one view. This meeting was very
solemn."
In the above extract, mention is made of a meeting
for religious conference.  Such meetings were com,
mon; and this was one of the means in which he
had great confidence.  At some of these meetings,
personal religious conversation was had with each




142          SUBJECTS FOR CONFERENCE.
individual present, as to the state of his own mind.
More frequently some subjects were discussed which
had been proposed at a previous meeting; or some case
of conscience or duty considered. I will here mention
a few of those subjects, merely as a sample.
"The character of God-athe character of man —the
fway of escape from sin and misery-and the experience
of Christians, especially submission to the Divine will."
"' The intercessory character of Christ."
"' The sum of the moral law."
"Why do mankind neglect the concerns of their
souls?"
" What is godly sorrow?"
" Is there any propriety in our concluding that we
can do nothing, because we are dependent on God?"
Have we any reason to conlplain of God as a hard
master'?"
" Two cases of conscience:
1. Whether there can be grace where there is a
great prevalence of sin.
2. Whether persons ought to doubt because they do
not come up to the exercises of some others."
" Whether the unregenerate have anything to do."
(Answered in the affirmative.)
" Three questions: What is the nature of sin? Is it
an infinite evil?  Is it necessarily connected with
misery?"
"What is moral agency? Is man a moral agent? Is
man an accountable being?"
"Are all mankind born under the covenant of works?"
"What is the covenant of redemption?"
" Three questions:
1. What remedy is provided for fallen man?
2. Who is the mediator?
3. What is his character?"
The above subjects are among those which were
discussed in their religious conferences, during two or
three of the first years of his ministry, during a portion
of which time they enjoyed many tokens of the presence
of the Holy Spirit.




PRAYER AND CONFERENCE MEETINGS.      143
Their conference meetings were among the most
solemn and interesting, and useful meetings which
were held. This will appear from the following account
of one of them.
" Conference at 3 o'clock. Various subjects.  Re.
marks on Luke xviii. Our Lord's question to Peter,' Lovest thou me?'' Behold the Lamb of God which
taketh away the sin of the world.' Question, What are
we to understand by the school of Christ?  Remarks on
this passage,'Quench not the Spirit.'  This meeting
exhibited many serious countenances, and was indeed
very solemn. Many shed tears, and all manifested the
greatest attention. There was the' most profound silence
through the whole time. The eyes were generally cast
down, fixed upon the speaker, or covered with the
handkerchief. The power of the Spirit seemed present
to bless. The tongue of the speakers could not be dumb,
and several Christian friends manifested great readiness to
assist. At the conclusion of the meeting the people
seemed to tarry around, as though they could scarcely
leave the place; and, indeed, some did stay half an hour
or more, as though desirous to get more instruction."
From  the subjects of discussion in these conference
meetings, it may be seen, that what was specially aimed
at, was to bring gospel truth in contact with the understanding, the conscience, and the heart, with the fullest
conviction that God makes use of his word as the great
instrument of salvation.
Somnetimes, young people were requested to write on
the subject which had been proposed at a previous
meeting. Sometimes, in these meetings, he called upon
young men to pray in turn. Meetings for prayer, by
which was recognized the fact of their dependence upon
God, were constantly maintained.  There were some
general prayer-meetings for the church. There were
also prayer-meetings held in different neighborhoods,
and in different parts of the congregation.  There were
prayer-meetings especially  for youth, and prayermeetings for females.
Dr. Yale's belief ever was, that there was an impro



144         gMEN GOING TO DESTRUCTION,
priety in females taking an active part in leading the
devotions of promiscuous assemblies.  Yet he desired
always that they should be active in the sphere in which
they had been placed by the providence of' God. Meetings for prayer and spiritual improvement held by themselves and for their own special benefit, always met
with his cordial approbation.  Such meetings were held
in his congregation and by the members of his church
at an early period of his ministry.
Though he cherished a most vivid impression of his
own personal responsibility, and though he never entertained a desire to transfer that responsibility to others,
yet he did desire the cooperation of the members of the
church, in his labors to promote the interests of Christ's
kingdom; and he proposed various plans by which their
cooperation might be secured.  Not only did he call
upon different individuals to attend him in his pastoral
visits, but committees of the church were frequently
appointed to attend to that kind of labor bythemselves.
Recognizing as he did his entire dependence upon
the grace of God, and feeling the need of much and fervent prayer, there were times when he particularly desired the members of' the church to unite with him in
seasons of private fasting and prayer, with the view to
seek the special operations of the Holy Spirit.
One such instance is thus noticed:
1830, Sept. 7. " In prayer had an awful sense of the
condition of this apostate world, as lying in sin, and
only a few in the way of life, and these few very imperfect.
Men seemed to me to be moving on in the broad way,
by their hosts, under their standards; all the Pagans, the
Mahomedans, the Jews, the Catholics, the Infidels, the
Heretics, the irreligious of every other description.
What shall I do? Lead individuals to prayer and fasting
privately; then in company by sections; then the whole
church. Do it speedily.  Becgin to bring it about today. I!fust act —speedily. Oh, Lord, direct, guide,
purify me.
In the afternoon I went out and called on all the members in one district, seventeen in number, in eight fami



REVIVAL IN 1841.:145
lies, and speak to them about a day of private fasting
and prayer, to be observed this week or next, chiefly,
and in all cases where it can be, next week. Nearly all
promised they would do it. Some thought it very important. Some seemed taken by surprise. Read or referred to the third of Jonah, and recommended it to all.
Conversed with two young women who have been
thoughtful for some time. More tender than I expected
to find them."
Sept. 8. "'Visited six families, and engaged all the
members to keedp the private fast."
Sept. 9. " Visited four families. Found the members
in a frame to encourage my proposal for private fasting
and prayer. One member said she had felt the need of
it, and thought of proposing it to the sisters, but was
deterred by the fear of taking too much upon her. One
woman put a paper into my hand, requesting'prayers
for her perishing soul.' This affected and encouraged
me."
I will close this chapter with extracts of a letter to a
friend, in which he gives a narrative of the means employed for the promotion of revival among his people, at
one important period of their history:
Oct. 3, 1814. "Will you bear with me, if I tell you
some of' God's wonderful works in answer to prayer inr
this place? During four years befobre Oct. 1, 1813, we
had a prayer-meeting a week, in the center of our settlement, with little variation as to numbers and prospects. Just one year froim last evening we had a conference attended by a crowd of people, and we have had
a similar one statedly on sabbath evening ever since,
with few exceptions. A week or two after that time, I
was walking to visit a pious family, and inquiring with
myself, as I had done for some weeks before, what more
I could do for the salvation of perishing sinners among
the dear people of my charge. I had ascended a hill,
where I had the prospect of many houses, and I said:'In that, and that, and that house I have every reason
to suppose there are souls destitute of a saving interest
in Christ.'. The thought was affecting, and pressed
13




146             NARRATIVE OF MEANS.
home the inquiry more powerfulyl: What can I do for
their salvation? With these impressions I entered the
house to which I was going, and entered into conversation on religious subjects. In the course of the conversation I made inquiries respecting religious meetings,
and whether they would be willing to attend if they
should be appointed. This promise struck my mind
with peculiar force, Mat. xviii:'Where two or three
are gathered together in my name, there am I in the
midst of them.' This seemed to be an encourgement to
the smallest number that could meet.
Not long after this came to my mind, John xvi:' Whatsoever ye shall ask the father in my name, he will
give to you.' These two promises appeared to be a
broad and solid foundation for prayer-meetings. At the
same time it appeared very desirable that Christians
should be more extensively called into action. I proposed to my brethren to divide our prayer-meeting into
six. The proposal met-their approbation, and immediately we established them in different parts of the place,
at the same time, on Thursday of each week. I was to
attend each in rotation; and in my absence, a deacon, or
the oldest brother present, was to preside. Several soon
came forward, who had not before prayed in public, and
almost all the brethren took an active part. People attended well. A few weeks after, I heard of one who
appeared to be awakened. Some weeks after that, I
heard of' one or two more. I visited them  and found
evident marks of the work of the Holy Spirit.
Through the great goodness of God, our meetings
still continue, and as many as forty persons within my
knowledge, entertain hope of a saving change. Many
more are seriously impressed, and a remarkable solemnity rests upon the minds of the congregation in general.
We think that we have seen special answers to prayer.
I would gladly mention many more particulars, but I
have not room, and I do not suppose that they will interest you so much as they do myself. I think, however,
that 1 must mention these things as ant, encouragerment to
God's people to pray. Never have I seen so laboriousnever so happy a year. Sometimes I have spent almost




HIS TREATMENT OF INQUIRING SINNERS.    147
the whole week in conversing with people under religious exercises. The work has been very gradual, yet'the Lord has done great things for us, whereof we are
glad.' But only a small number are yet saved. Many
individuals, and some whole families, seem to be entirely unmoved,' dead in trespasses and sins.'
I feel, and hope God's people feel, that we have just
as much need, and just as much encouragement to pray
now, as we had a year ago; that we are dependent on
God from moment to moment, that without Christ we
can do nothing, and that we can do all things in his
strength.' Pray for us,' that we may' always pray and
not faint."'
CHAPTER XI.
HIS TREATMENT OF INQUIRING SINNERS.
Though it was not the privilege of Dr. Yale to live
in the midst of one constant revival of religion, and to
have sinners coining to him daily or weekly, to inquire
after the way of salvation; yet, during his ministry,
there were different times, when a considerable number
of persons looked to him for counsel and instruction,
respecting their duty as inquiring sinners. The church
of his charge did pass through some long seasons of religious declension; and some there were, even among
his own people, who seeined at times much disposed to
cast the blame upon him, notwithstanding all his pastoral fidelity, and to indulge the opinion that the reason
why they were not favored with such special tokens of
the divine presence as had formerly been enjoyed, was
because he did not think proper to adopt those measures
for the promotion of revivals, which were approved and
adopted by some others. Yet it ought to be remembered
that, in regard to the measures, opinions of Dr. Yale
were always the same. Several most precious revivals




148        THE SINNER DIRECTED TO CHRIST.
among his people, had been enjoyed in the use of the
very measures which he always approved, and which he
always felt ready to employ. Why should not the same
system of agencies which produced such desirable results
in 1803, in 1814, in 1821, in 1829, in 1831, and in 1838,
produce the same reults equally as desirable in 1849?
It is to be apprehended that the reason is to be looked
for somewhere else than in him, or the means which he
used. How much those bickerings, and that spirit of
fault-finding which was indulged in by a few of his own
people, had to do with it, it might be well to inquire,
and yet it is a question which I find myself unable to
answer.
Yet, revivals were enjoyed; and in the course of his
ministry, he was called upon to guide to Christ a large
number of awakened sinners. Our present inquiry relates to the manner in which this part of his work was
performed. It has been made sufficiently to appear in
the preceding pages, that, his firmest conviction was
that the salvation of men is secured by no other agency
than that of the Spirit of God and that it is in the
highest degree presumptuous in men, to think of taking
the work out of his hand. He went to work under this
impression, ever feeling that it was not his province to
C get up a revival;' but only to cooperate with God in
the use of his appointed means.
Some idea of his method of dealing with persons under conviction, and the end which he wished to attain,
may be gained by the following:
1821, June 11. " Read something in Stoddard's Guide
to Christ. Directions how to'treat awakened sinners.
1. Endeavor to increase their convictions.
2. Encourage them to use means in order to conversion. (I doubt some whether the view given, be perfectly correct.)
3. Direct him what course to take at present: 1, Secret prayer, 2; Avoid sin; 3, Lie open to conviction.
The tendency of all this is to lead the sinner
to think he is doing all he can to be converted; that if
he is not converted, it is not his own fault, and also to
think he is converted when he is not.




COUNSELS TO SINNERS.           149'I looked through the book and found many cases stated
which I thought arose from wrong directions; but towards the end he came to the point, though I could not
agree with him in thinking that the first exercise of a
gracious principle is always faith in Jesus Christ. On
the subject of submission, I think-he is excellent. The
soul is brought to submit of necessity."
He was always gratified, when, in conversing with
persons under awakening, he found them sensible of the
depravity and hardness of their hearts, and one thing
which he always aimed at, was to deepen this impression, while he desired, at the same time, to guide their
thoughts to Christ, and to encourage them to believe
that, depraved and sinful as they were, they had no occasion to despair or despond. This may be seen from
what follows:
1821, Dec. 24. "On Friday I was called to see a
young woman who is consumptive. I found her, very
unexpectedly, to be sensible of her hard heart. It was
truly encouraging to see her, though she did not see
that she was unwilling to accept of Christ. She seemed to be afraid that Christ would not accept of her. I
pressed her to make the trial, and endeavored to make
her feel that her will alone stood between her and
Christ.",,;1820, Oct. 20. " Conversed with a woman, and found
her mind very tender and thoughtful. Some conversation as follows: Do you believe that Christ is God?' I
do not suppose I believe it as I ought.' Do you believe
it so as to lead you to worship him?; I fear not.' Do
you not believe him to be such a Savior as you need?'I am such a sinner that I fear he will not have mercy
on me.' The tears often rolled down her face, and she
could not conceal them. After I arose up to come away,
she said:'I sometimes think when my children act bad,
and will not do as I bid them, I disobey God much more
than they disobey me; that he has much more reason to
be angry with me than I with them.' ".
1822, Feb. 1. " Yesterday I was called by a very urgent request to visit a lady over the Mohawk river-a




150            THE DESPONDING SINNER.
woman who resided awhile among us, and was seriously impressed two years ago. Found her sick, and anx,
iously concerned for her salvation. That appeared to
be her only concern. She had been concerned, more or
less, ever since I conversed with her two years ago. She
appeared to be sensible of her sin in some measure. I
directed her to go to Christ.  She was afraid he would
not accept of her. She seemed somewhat surprised to
hear that he was able and willing to save the greatest
sinners. She said she was willing to come to him. I
felt some doubtful whether she was enough acquainted
with her own heart; but urged her to bring all her sins
to Christ, and confess them, and put all her trust in him."
1830, J.an. 5. "At half-past four, I was up and entered
into my closet, praying and mourning over my heart,
and the state of my people. In the forenoon I called
to see a young woman in much distress of mind. Found
her fearing that there could be no mercy for her-pointed
her to Isaiah lv and Mathew viii, and urged her to come
and see if there were mercy; and told her there would
be time enough to mourn over her desperate condition,
when she had made the trial and been rejected."
1829, Aug. 7. "At evening, S. A. called, in much
distress.  She was evidently inclining to look very
much at her own heart, and thinking that she felt
nothing, while she was very much distressed. I inquired
of her concerning certain facts, which she acknowledged. Such as these:'Do you not feel much afraid
of God's wrath?'' I do some.'' Do you not feel that
you deserve it?''I do.'' Have you not broken all his
commandments?'' I have.'  I)Do you not feel that your
heart is at enmity against God?'' I do not know that I
have felt that.''Have you not sometimes felt envious,
when you have heard that others have obtained hope?'' Yes.'' Have you not felt hard towards God for taking
them and leaving you?''I have~'' Have you not sometimes thought it vain for you to strive any more, and
that you would give it up?' 6 I have thought so, but I
have thought this the last time.'"
Then I endeavored to show her the evil of such a




A LITTLE GIRL.               151
state of mind, and of such exercises, and to turn her
mind entirely to the Lord Jesus Christ. I endeavored
to set his excellencies before her, and to commend him
to her acceptance."
The last extract is an illustration of the manner in
which he sought to call out the feelings of inquirers, so
that he might have a correct understanding of the state
of their minds, and that they also might be assisted in
obtaining a correct view of themselves.
Another extract will illustrate the same point.
1831, Sept. 20. "I conversed with a little girl, nine
years old.'Do you love Christ?''I hope so.'' Did
you always love Christ?''No sir.''How  do you
know you are a sinner by nature?''My parents told
me so.''Did you ever read any. such thing in the
Bible?''Yes, sir.''Do you remember any passage
which teaches you this?'' By Adam  all are sinners.'' By one man sin entered into the world, and death by
sin, and so death passed upon all men, for that all have
sinned.''Is this the passage you refer to?'  Yes, sir.''Did you ever reject Christ?'' Yes, sir."' How?''He
commands me to comne to him, but I would not. I put
off till another time.' I You are a sinner-how can a
sinner be saved?''By Christ.'' Can you repeat a passage of scripture which teaches that?'' He is able to
save all that come to him.''What is it to come to
him?''To believe on him.''Well, to come to him
and to believe on him are the same thing —can you tell
me what that means?' After a little pause,'I suppose
it is to desire him as the Savior.''How can you
know that Christ will save such as come to him?'' He
says he will, in the Bible.' Can you tell what his
words are?'' Comne unto me, all ye that labor and are
heavy laden, and I will give you rest.'
i' I was surprised at her understanding and answers;
COut of the mouth of babes and suclclings, thou hast
perfected praise.'"
He was always accustomed to urge upon inquiring
sinners, a prompt and an immediate compliance with
the reqllisitiQns of the gospel; not believing himself,




152               PLAIN DEALING.
and not wishing to have them believe, that their dependence upon God's grace was any valid excuse for
their impenitence.
1822, Nov. 1. " Conversed with four young women,
one of whom wept much, and the others were solemn.
I proposed to call again in six days, and that they
should repent and believe the gospel within that time.
I felt that all would be vain without the Spirit of God,
and prayed for it."
The following presents several cases which, in their
nature were very different, and which required very
different treatment.
1822, Sept. 16. "Conversed with two girls alone.
They told their feelings freely. Very much alike. Very
natural. Thought they loved God, and desired to be
religious, and could become better. I told them to read
Romans iii, 10-18, and viii, 1-8.
" Evening. Had conversation with two others with
whom I had often conversed before. Both were lingering. One seemed to have lost almost all her convictions through enmity and envy. Told her I thought
I should soon be compelled to give her up as forsaken
of the Spirit of God. The other had appeared to be
broken down lately, by the conversion of a companion.
I must make special efforts with these as very difficult
cases.
" Conversed also with a member of the church, who
is desponding and tempted. She was engaged at the
commencement of the revival, but soon turned her
attention to herself, was determined to know her state
before any other workl-soon gave up her hope-now
wishes for no treatment but as an impenitent sinner. I
had learned before that she had thus prescribed to God,
and warned her of it. Two or three times I had seen
her without saying any thing. Sabbath day she desired
me to call. This evening she opened her mind freely.
I told her what I thought-I believed her exercises were
truly Christian. She was very much disappointed."
Oct. 17. " Conversed with the church member mentioned above. Tried the effect of pressing to repent of




A DESPONDING PROFESSOR.        153
sin, on her own ground. Saw that she was often overwhelmed with grief, and ready to sink."
Oct. 18. " Conversed again with the above named
member, being very doubtful whether the conversation
the preceding day was judicious. I found her very sorrowful. I conversed mnuch, and endeavored to show her
wherein she had erred in the beginning, by prescribing
to God. She listened with unusual attention."
In the following brief passages, are mentioned several -cases which show a great diversity of feeling.
1822, Sept. 17. " Conversed with E. G., a woman of
color-professor. I found her in great distress because
she did not believe God's work, here going on. She could
not rejoice as formerly in hearing of the conversion of
sinners.  She was afraid they were deceived.  She
doubted whether she had any religion. Directed her to
prayer and holy activity. She wept.
J. D., thoughtful, but confused. Resting on inability.
Endeavored to show him that he must repent and believe
the gospel. Did not succeed in moving him.
R. C., hoping. Many words. Little depth. Must
converse privately with him.
Mrs. H., last week I found her thinking that she was
doing well. I told her to read Romans iii, and other
places. She had read that passage, and seemed convinced."
Though he says in one of the above extracts that he
told the person spoken of, that he "believed her exercises!were truly Christian," it was not his ordinary
practice to address such language to those with whom he
conversed. Hie deeply realized the deceitfulness of the
human heart, and the danger of deception in regard to
one's religious experience. He believed it better to have
no hope than a false one; and he preferred to have persons discover from the exercises of their own minds,
compared with the exhibition of Christian character
contained in God's word, that they had experienced a
change, than to tell them his own convictions in the
case, even though he might gain an evidence that they
had become the subjects of God's renewing grace. Of
this there is evidence in abundance.




154               THREE DXNGERS.
1830, June 8. "Conversed with a young lady, and
found out her case. She has heard that some entertain
hope for her, while she has no evidence to satisfy herself, and fears she shall thereby be fatally deceived.
She wept. I directed her to admit the possibility of
what had been suggested, merely for the purpose of
examining her case. That seemed to be precisely the
point, and she seemed to be glad of the interview."
1829, Sept. 12. Found one who is praying for the
Spirit, to become as she ought to be in truth and holiness, endeavoring to do good to the souls of' friends and
relatives. Yet she indulges no hope of an interest in
Christ. It is certainly much better to have religion without knowing it, or thinking of it, than to have a hope
but no religion."
In view of the fact that it is by the operations of the
Spirit of God, that the sinner is converted, it was
always a matter of great solicitude with him, that the
Spirit be not provoked to withdraw his iifluences, and
thereby leave the man who was once awakened, to return to his former state of worldliness and stupidity.
Any indication of the Spirit's withdrawal, filled him
with fearful apprehensions.
1829, Aug. 5.' Heard of one young woman, whom I
conversed with a few days ago, who is now said to be
losing her impressions, and becoming stupid. This is
another trial. But I have been talking on a most
encouraging theme;' Is anything too hardfo/r the Lord?'
When should I be tried if not when I have a test which
shaves the bone? Well, be my heart staid on the Lord."
1849, April 3. "Three young ladies called to converse about their souls. Their impressions do not seem
to be deep. I warned them against three dangers
going back, false hope, and despair."
The question often arises whether it is proper to
direct inquiring sinners to pray. Inquirers themselves
often apologize for their neglect of this duty from the
professed belief that their impenitent prayers will only
tend to deepen their condemnation. The reader may
wish to know the views which were entertained on this




A SICK MAN.                155
point by Dr. Yale. They appear from the following
twb or three sentences.
1828, June 5. 6'Mrs. C. engaged to pray for herself every day this month, on condition that I would
pray for her. This I am to do. Now I begin."
1822, Oct. 19." Conversed with a young lady, who
told me she did not pray every day, because she thought
her prayers did no good. I warned her against talking
with the wicked, that it is vain to serve God and
unprofitable to pray to him."
While he never refused to pray for others, and while
in fact, he prayed for them much when they' knew
nothing of it, he desired that they would depend neither
upon his prayers nor their own; nor indeed upon any
thing but the grace of God through Christ; and whenever such a tendency was discoverable, it was pointedly
rebuked; as may be seen in the following incident: " A
young man came to me with tears, and desired me to
pray for him. I said;' Cursed is the man that trusteth
in man, and maketh flesh his arm.' Yet I promised to
pray for him, while I warned him not to rely upon any
thing but Christ."
Though Dr. Yale had great quickness of apprehension in respect to the grounds on which individuals
rested their hopes, and though he had an uncommon
acuteness in detecting the fallacy of a delusive experience, yet he was never accustomnc-ed to speak with
much confidence of the supposed religious experience
of professed converts. And whenever he saw a man
resting upon an evidence which was manifestely delusive, it filled himn with inexpressible pain.  We have
one or two cases in point.
1826, Aug. 4. " Called at the house of Mr. M., a
very sick man. Was told by his daughter that he was
attending to all his worldly concerns as careffilly, and
as regularly, and with as much composure, as if he
were going a journey. I observed that the great business of eternity was most important to be done.  She
said she had conversed with him about his future state,
and he appeared to be very easy and ready to die. He
said he had found something when he was sick twelve




156            A DELUSIVE EXPERIENCE.
years ago, that gave him  comfort now. How wasI
struck at hearing this! I knew the fact twelve years
ago' I knew also that soon after his recovery at that
time, he had relapsed, and had lived these twelve years
utterly regardless of religion.  Many times had I
endeavored to converse with him, but he was stupid
and obstinate, and for some time had appeared to be
settled down stupidly on something else besides religion.
I observed to his daughter that we ought to be very
cautious on what we build our hopes for eternity, and
went on to express my opinion about such vain hopes.
His wife and daughter seemed to agree with me. 1 did
not see the man at all. What a dreadful condition is
he in!
1829, Oct. 27. "M6 et ten or twelve who have hope,
and questioned them very concisely about the state of
their minds. One young man related his experience in
the following  manner. Some years ago he had been
converted, as he supposed, and joinedl the church, though
of another denolmination.  After awhile he lost his
religion and withdrew from  the church, that he might
not be under restraint. Several years he lived in this
way.  Within a few weeks he has been awakened and
alarmed, resolved to try to get religion, read, prayed,
&c. Two weeks ago, or a little more, in prayer obtained relief. The next night dreamed that he was in his
father's house in a chamber, very dirty with brick,
and mortar, &c., which he was to cleanse. It was a
difficult work, but he cleansed it. When he awoke his
dream  seemed to incldicate that his heart had been
cleansed by being renewed. Reflecting upon it, he was
affected with the goodness of God in having mercy on
such a sinner, and was led to rejoice and praise him
for his goodness.
I was very much surprised at the evident marks of
delusion in the experience which he related. I said
nothing, and felt as though I wished to tell him privately, that he must have better experience, or have no
evidence of grace. I was struck very much at the
striking contrast between his experience and that of all
the rest who had expressed their views. 0 how de



EXPERIENCE OF YOUNG CONVERTS.      157
plorable is such a religion! and the influence it has
upon the mind! It seemrs to destroy the mind, so that
truth can never get hold of it again, without almost a
miracle."  O Lord, deliver us from delusion."
At a church meeting held two days after this occurrence, for the examination of candidates, he says that
he advised this young man not to offer himself; who
"consented, though not without much reluctance."
Moreover, he did not often speak with very great
confidence of a change, even when he thought that he
had good reason to hope. Nor'did he like to hear it
from others.
1831, July 8. A protracted meeting at West Galway. " Some special attention has been manifested fobr
some weeks; and during the meeting it has been more
publicly and strikingly manifest. I was pleased with
most of' the exercises, except spealing with confidence
of the new converts, and of mazy that were anxious.
The former I think always unjustifiable, because we
know nothing only that they profess to have experienced a change. And the latter savors more of ostentation than of real benefit."
But though he would not speak confidently of their
experience, he was always ready to give them wholesome
advice, and to assist them in coming to an intelligent
decision concerning their religious state.
1829, Aug. 31. "A young man called to see me. His
anxiety was very great. He had obtained hope sometime ago, I believe at the camp meeting, but was full
of confuision, not knowing what to do. I could not
attempt to solve his doubt, but directed him to Exodus
xxxiv, the name of God proclaimed; to Romans iii,
depravity; the latter part of Romans iii, salvation; and
to Romans viii, the privileges of believers."
Aug. 15. "A young man called on me in great distress. He seemed to be only just alive. May the Lord
indeed subdue his heart to himself.
"At 7 o'clock, I met the young converts.  Spent
some time in conversing on Ephesians ii, 1-10, in giving
14




158         ADVICE TO YOUNG CONVERTS.
them counsel, and in inquiring what they consider as
evidence of grace in themselves. Every one gave some
mark. They generally appeared well. But it was to
me a very solemn and anxious meeting. I took occasion
to remark to them about the pilgrim's progress-how
some who set out on pilgrimage, turn out of the way,
or turn back, some at one place, and some at another.
What would become of them it would be impossible to
tell. Time would show. I cautioned them particularly
to be careful of their conduct, as many eyes are upon
them. But of two things in particular:
1. To cherish desires for the salvation of others,
against all temptations.
2. To be very careful in conversing with them, to
conduct with tenderness, humility and delicacy."
When a person is supposed to have met with a change
of heart, or when he supposes himself that he has met
with such a change, his mind is usually occupied with
the question of making a public profession of his faith
by connecting himself with the visible church of Christ.
This duty was always recognized by Dr. Yale; and he
sometimes had occasion to bewail the delinquency, in
this respect, of some who supposed themselves, and
were supposed by others, to have passed from death unto
life. His feelings on this subject, we find thus expressed
in his diary, under date of Dec. 14, 1829:' The meeting, at Mr. Ward's, was very solemn. I
expressed a wish that all who have hope, would give
up their hope or profess religion at the next sacrament;
that all sleeping Christians and lingering sinners would
move out of the way, in the same time, and no more be
stumbling blocks. I urged earnestly present duty by the
high authority of God."
Yet, it was never his practice to recommend a hasty
profession of religion, without having some time and
opportunity to test the reality of the supposed conversion. - But, if there were to be discovered marks of a
genuine change, if there were evidences of Christian
meekness, and an humble reliance upon the merits of
Christ for salvation, connected with a manifest desire




JOINING THE CHURCH.           159
to acknowledge Christ before the world, he encouraged
the applicant to go forward in the discharge of duty.
1829, Sept. 5. "About 10 o'clock, a young lady called
and conversed, and expressed a desire to unite with the
church. Among other questions, I asked her,' Do you
deserve to be punished forever?' She said,' Yes, sir,''But what have you done to deserve a punishment so
dreadful?''I have rebelled against my Maker?' That
is reason enough, you need not give any more. She
conversed with great simplicity; and I told her to do
her duty, as I could not advise her to do anything else.
If she felt it a duty, and wished to unite with the church,
she might do as she wished."
While he desired the enlargement of the church, and
fully believed it to be both the duty and privilege of
genuine converts, to connect themselves with the people
of God, by a public profession of their faith; yet was
he not so anxious for the increase of theil numbers as to
encourage such to come forward as did not seem to be
prepared.
1829, Oct. 29. "I entreated the Lord to send us such,
and such only, to offer themselves to the church, as he
approves, and will own and bless. Our strength is not
in numbers, but in the grace of God. Much will depend
upon the disposals of his providence at such a time as
this."
I will close this chapter, by a connected and somewhat lengthy account of the manner in which he treated
one particular case —a case of more than common interest.
1829, July 16. " The young man who boards with us
returned home about 8 o'clock, and told us that L. C.
had passed a sleepless night.  Soon after, Mr. C., his
father, sent his youngest son to request me to visit him.
I tried to pray. I went, pensive and solemn,yet inwardly
rejoicing in hope of God's mercy. Found him on the
bed, in an agony of distress, holding his heart and
turning every way. I asked him,'What troubles you?'
He replied,' 0, trouble enough.' His father pointed me
to Phil. iv, 19, as a passage L. had just read. I inquired




160              THE CASE OF L. C.
whether such a rich passage, though not written in
reference to such wants as his, would not afford him all
he needed?' Yes, if I could believe.' I took Hartford
Hymns, and read the 43d with some comments, right to
his case; but unbelief was the evil. I named John iii,
and some other passages; and turned down several leaves
of the Bible. Prayed. Got him up out of bed. Conversed a little with his father, and a few others, and
came away. Marvelous work, 0 God!  Clearly and
fully he shows his own hand. Has he heard my praiyer,
so far as to begin to revive his work in his own time
and way, and for his own glory?  Will the Lord indeed
visit us?  Will he use me as his instrument?  Lord,
here am I-all I am; all I can do; all I have. To thee,
all holy is thy name. 0 Lord, glorify thy name. In
prayer at Mr. C's, this was all my plea.  0 that God
would secure all the glory. Yet, I know not what he
will do.  O Lord, revive thy work. 0 Lord, glorify
thy name!"
July 22d. "I found L. C. in a very peculiar state of
mind. I went to him at his work, and said,'I wish to
speak with you a few minutes.'' Well,' said he,'I am
glad to see somebody to talk with.' We went into the
orchard, and he sat down on the ground, while I leaned
over the trunk of a bending apple tree.  There he
conversed very freely, stated his views of his own mind,
as altogether sinful, and of Christ as altogether able
and willing to save, and of himself as willing to come
to Christ, only he feared he had not that sense of things
which he ought to have. He appeared very calm and
reconciled, with a countenance lighted up with a little
smile, of which he was unconscious. I could not help
thinking he was' in his Aright miind,' in the most important sense. Yet I said not a word to him, intimating
my thoughts, nor did any such thought seem to have
entered his mind."
Sept. 11. " Heard that L. C. is indulging a hope, and
is cheerful and comfortable. This is a blessing, indeed.
I have been well satisfied of his reconciliation to God,
ever since my conversation with him under the apple tree."




THE CASE OF L, C.             161
Sept. 18. "At evening, L. C. called.  He readily
entered into the views and feelings of the sacred writers;
but could not allow that he felt as they did, because he
was not a good man.'Suppose,' said I to him,'I should be a deceived
Soul, thinking myself a Christian without being one.
Suppose I should undertake to examine myself, and say,
I feel as David, and Peter, and other good men, because
all good men feel alike, and I am a good man; would
that be fair reasoning?''No.'' Suppose, I should say, I am not a good man, and,
therefore, I do not feel as David, and Peter, and others;
would that be fair reasoning?'' No.'
6 We must then compare  our exercises with the
exercises of good men, and see whether they are the
same.'  To this he assented. Then the conversation
became peculiarly interesting. He needed cordials, as
he had been sinking in despondency."
Oct. 23. "A young man, L. C., called in the evening,
who appears to be established, though trembling.'
Oct. 26.'" Heard that L. C. had been greatly cheered
and animated on the sabbath, as though he had entered
into a new world. Said it was the first sermon he had
ever heard. On returning home, found several young
men, and among them L. C.  He appeared with remarkable humility, and asked advice as to his duty.
It seemed as though God intended to glorify himself by
such instruments as he pleases.  Let his name be
glorified."
The reader may be interested to know, that this same
L. C. afterwards entered upon a life of decided piety;
that after having pursued a course of literary and
theological studies, he entered the ministry with great
promise and flattering prospects of usefulness; that he
preached with acceptance and profit for a season; but
in the providence of God, was soon called upon to lay
aside his armor, and while yet possessed of the ardor
of youth, suspended his chosen employment of preaching
the gospel of Christ to his fellow-men, and entered upon
the rewards of the just.




162             HIS SHINING EXAMPLE'
CHAPTER XII.
HIS SHINING EXAMPLE.
"Let your conversation be as it becometh the gospel
of Christ." Such was the injunction of the spirit of
inspiration-and it was an injunction which met with
a remarkable fulfillment in the every-day deportment of
Dr. Yale. It may be truly said that his godly walk
was a constant comment upon his public preaching.
The world judges of religion by the demeanor of those
who profess it. Nor would religion suffer as it now
does, if all its professors were as uniformly consistent
in their deportment as was Dr. Yale. "He was a burning and a shining light."
In looking at him as a pattern for imitation, there is
a great variety of aspects in which his character may
be regarded, and in respect to which he might safely
be looked upon as a model. We are expected to imitate only what is visible in man; because that is all
which comes before us. But when we are permitted to
look at the secret spings which set the whole outward
machinery in motion, when we look at the inward
workings of that strong, ever-present, all-controlling piety which was in constant operation in the
mind of Dr. Yale, we feel as if there was something for
us to seek after, which is more worthy of the aspirations of the immortal mind, than any outward manifestations either of the feelings or the principles of piety.
There was a hidden fire which, in his bosom, was
always kept burning, and which was daily rekindled
at the altar of prayer, by which his entire outward deportment was modified and controlled. The first thing
to be sought is the kindling up of that hidden fire; and
then may be expected the outward manifestation.
Dr. Yale's example was worthy of imitation, as it
respects the whole tenor of his conversation.  His
entire life was a life of holy walk with God, and all his
communications were such as savored of the piety of




GIVE NO PLACE TO THE DEVIL.          163
his heart. "C His speech was always with grace, seasoned
with salt." It has been said of him that he never said a
foolish thing. He was often cheerful; but never light
and trifling. Nor did he ever indulge in foolish jesting, or in such sallies of wit as did not accord with the
seriousness of his profession.  In his conversation he
always sought to introduce such topics as would be a
source of improvement either to the minds or the hearts
of those who were present; and in his intercourse with
the young, his aim seemed to have been to say something
which they would be likely to remember to their profit.
There are probably few men who have set a closer
watch over their own heart than le. It was his constant practice to keep up the most intimate communion
with himself; and to take particular notice of the
operations of his own mind. And at whatever time,
and in whatev'er  circumstances  he was  conscious
of any departure from  the perfect standard of the
Bible, even though it were only in his thoughts
or feelings, he was sure to check  himself and repent. As a man of great self-vigilance and earnest prayer, his example was particularly worthy of
regard.  And though these traits of his character have
been somewhat illustrated in former chapters, yet it
may not be improper, as a further illustration, to introduce in this connection, a few more brief extracts from
his memorandum.
1826. Aug. 6. "Soon after four when I awoke this
morning, this text was in my mind:' Give no place to
the devil.' It was in my mind when it began to rove
towards worldly objects.  He is desirous of a place.
If he can get one, he will improve it greatly to our detriment or to our ruin.  So he did with our first parents;
and so he has done with millions.' Give no place to the devil.'
1. Allow no sin. 2. Omit no duty. 3. Indulge no
remissness. 4. Admit no discouragement.
Alas; it is not so with me. I am very guilty, and
this sense of guilt increases my discouragement, Yet,




164                SELF-VIGILANCE.
my duty and my privilege are to repair to Jesus Christ
who saves sinners. May his grace be sufficient for
me.  But does the devil fear us at all? What is there
in or about us, that he fears? Our wisdom? Our goodnes? Our power? None. He regards them all as rotten
wood.  Our Lord and Savior is the only one that he
fears."'
1829, Aug. 11. " Though I saw so much occasion to
be anxious, yet I was not anxious, last evening or this
morning.  It seemed as though God had deserted me,
and left me to myself.  On searching a little, I found
the terrible proud feelings and thoughts of last week had
probably been the cause. How desperately deceitful and
wicked is my heart!  I begged and entreated God to
purify and cleanse me. In reading the book of Numbers in family worship, I observed, what I have often
observed before, that the ofh:rer of any sacrifice, or one
that sprinkled the water of purification, was unclean
until the even. H-low strikingly this signifies, that after
all that we do, we remain unholy until the even of life,
as long as we live.  Thanks be to God that holiness
comes in the morning of life eternal. 0 for perfect holiness! Lord God, cleanse me and make me perfectly holy."
While Dr. Yale has set us such a shining example, as to
the fervor of his devotions, and his desires for a state of
perfect assimilation to Christ; there was also a great
degree of self-jealousy in respect to the motives of his
conduct, which deserves to be imitated by all the people
of God.
1826, June 26.   Found myself unable to get my
mind composed to my subject all day. In the evening
I felt what I said.  But through the day my heart was
not spiritual or heavenly, but backward in every thing
good.  This morning I feel guilty, fear desertion, must
fly to Christ, even if I do fear it is all selfish, for fear of
judgment if I do not do right. Yet, if it is all selfish, I
need Christ the more. No righteousness but his. What
should I do without this?' How hopeless my condition!"
Jan. 30. Brother Davis, in his prayer with me,
prayed that we might have such a revival here, as we




THE NEED OF CONVERSION.           165
never saw. I said, Amrren. Since I fear spiritual ambition
an.d pride, 0 Lord deliver me from these dreadful evils."
There was, indeed, no part of his shining example
which is more worthy of imitation, than the strict scrutiny which  he maintained over his own religious
character, and the singleness of his motives in the discharge of the duties of religion.
1841, June 1. " Felt this morning the need of conversion. As Christ said to Peter (Luke xxii, 32),' When
thou art converted strengthen thy brethren.'  The
inquiry arose strongly in my mind: Do I not need conversion, and all my people with me?
1. In Conversation.   From  worldly, to  religious.
From superficial to profound. From external to internal; and from formal to spiritual. From little to much;
and from circumstantial to direct.
2. In self-examination. Is it not true that this exercise
has gone almost into disuse with me? Alas! I see at once,
when I begin to look. at my practice, that self-examination is infrequent, not often as it should be; undecided,
i. e., not brought always or often to a point, in which I
say that I am a Christian, or that I am not, or that I do
not know. Every day should I try myself, and beg God to
try me, and then record the decision.  Now I am conscious that the great matter is uncertain. It ought not
to be so.  What! uncertain whether I shall forever
shine in heaven, or burn in hell!  Great God, awaken
my soul, and convert me from  this negligent course
of conduct.
3. In reading the word of God.  I read it, to be sure;
and generally three times a day.  But do I always feed
upon it? Sometimes it is sweet to my taste: yea, sweeter
than honey to my mouth.  I am often directed, encouraged, strengthened, as well as warned, reproved, and
rebuked by the word; but I would never look into it
without some deep and lasting impression, according to
my state and wants at the time. It is not always so.
Alas! I sometimes read the word, but receive no impression.  The word is like the flight of a bird, or the path
of a ship through the waters, leaving no trace behind.




166              PURITY OF MOTIVES.
4. In, motives. Let it be my aim to please God-to
be and do as he will. Then the approval of conscience in
the sight of God is to be sought. In my retirement, in
my thoughts and feelings, I am to be such as an enlightened and correct and tender conscience will approve.
The good opinion of my fellow creatures is desirable, if
it favor me, for the same reasons that God and conscience
do; otherwise, their hatred is better than their love.
How small a matter it is to be judged of man's judgment! How little does man know of the thoughts, feelings, motives! How often should I be ashamed and confounded, if men knew my heart! Oh, let me aim to be
much more pure within than I am without, that I may
be blessed with the pure in heart and see God. Mat.
xxiii, 26:' Thou blind Pharisee! cleanse first that which
is within the cup and platter, that the outside of them
may be clean also.'
It is written,'whether ye eat or drink, or whatsoever
ye do, do all to the glory of God.' God is the infinite
one; infinite in all possible perfections, and he is therefore, in himself, worthy of all the devotion of my heart,
and soul, and mind, and strength. To him must I have
regard in all things, first of all, and supremely, even as
though there were no other being in the universe.'Of
him and through him, and to him are all things; to
whom be glory forever.'
5. In, the design of living.  Surely the design of living should not be merely to live-to exist. Nor to enjoy
life. Nor to become rich. Nor to be renowned. Nor
to obtain, possess, and enjoy power. Oh, how mean are
such objects! how far below the design which becomes
me! I am destined to exist forever. I can know, love,
enjoy, serve and praise God. Should I not then live for
this end? Not prepare to do it hereafter; but to do it
now. I am also to glorify God my Redeemer. As I expect everything from him, I may devote every thing to
him. I am bought with a price, am not my own, and
therefore to him I will devote all. To do good to men,
to their bodies, to their souls, for time, for eternity.  In
short, live with the same design as good men always live.'




ABANDONS TEI USE OF TOBACCO.        167
II have glorified thee on the earth, have finished the
work which thou gavest me to do.'' My sheep hear my
voice.'' No man liveth to himself'.' 6 Set your affections
on things above, not on things on the earth.' 6 For ye are
dead, and your life is hid with Christ in God.'"
With such motives in view, and with such a course of
conduct marked out for himself, it need not be wondered
at that he submitted himself to the strictest regimen.
Whatever might be the government to which others
were brought to submit, with him, self-government was
regarded as most important. He ever acted on the principle of denying himself the use of every thing which
he believed to interfere with his duty to God, to dampen
the ardor of his devotions, or to detract from his usefulness. As he labored hard, he was usually blessed with
a good appetite for his food, and at times, when he felt
dull and found a flagging in his religious feelings, he
was disposed to attribute it to his having partaken of
too hearty a meal, and then would he resolve to be more
abstemious in future.
For some years he had accustomed himself to the use
of tobacco, as very many do still. But, becoming apprehensive that even this indulgence might interfere with
his devotions, he resolutely abandoned it.
Of this he speaks as follows:
1822, April 7. "I have been thinking how  my
prayers are not heard. It grieves me. Yet I say the
Lord is right. How can I expect such prayers to be
heard?  While I had my pipe in my mouth it came to
me, Will you give up smoking for a spirit of prayer?
Yes, I answered at once, if that will be of any avail.
On further consideration it seemed to me inconsistent
and shameful for me to be smoking. I have laid away
my pipe, and I think I shall not soon use it again. This
is not to buy the Spirit. It may be a little self-denial.
Oh, may the Spirit teach me to pray, and to live to the
glory of God. Amen."
His purpose was formed, and from that time, the use
of the pipe, and indeed the use of tobacco in all its
forms, was entirely abandoned. Nor was it in the use




168               SELF-CRU CIFIXION.
of this thing only that he practiced self-denial. His
aim was to carry out the principle of self-crucifixion in
all things inconsistent with a life of entire devotion to
the service of God.
1827, April 14. "It is evident that there must be
many crucifixions of the flesh with the affections and
lusts.
1. Indulgelnce.  Various luxurious affections must be
crucified.  So my heart has decreed.  To-day, too, that
they may not crucify my Lord to-morrow.
2 Jegligence in regard to souls. It is true that I am
very guilty.
3. Remissness in eregard to charitable institutions.
4. Remissness in regard to spiritual graces.
These are a kind of negative sins, except the first.
But they arise from  positive sins-undue affection for
earthly things-conveniencies-the comforts of lifethe praise of men.  These must be crucified; and from
this time forward, I must, by divine grace, be bold, intrepid, carrying forward the work openly, and with confidence in God."
In a portion of the above extracts, we have had our
attention directed to that hidden fire of which mention
was made at the opening of this chapter.  We see the
power by which he was impelled in the discharge of
duty. It was this inward light which broke out, and
blazed, and shone in a remarkably uniform and consistent
Christian deportment.
Dr. Yale was remarkable for his improvement of time.
He looked upon time as a talent given by God, and
which is to be improved for his glory. His purpose was
to employ even its fragments to some good purpose:
and his aim to make long days and short nights.  Indeed,
some of his most intimate friends were of the opinion
that he did not allow himself that amount of repose
which the demands of nature really required.
His habits of punctuality were such as to command
our admiration. It was his settled purpose to meet all
his engagements, if it was within the range of possibilities; and to fulfill all his appointments at the hour. In




HIS HABITS OF PUNCTUALITY.       169
one instance, at least, when the road was so blocked up
with snow between his dwelling and the church as to
render it impassable, he went to the house of God on
snow-shoes, and preached to the few who were able to
assemble. His pains-taking to meet his engagements
were so great, that he seldom failed; yet there were
some occasions when he speaks of such a failure with
regret; e. g:
1808, Nov. 22. "The weather being extremely bad, I
did not go to conference, although I started. But I was
afterwards sorry that I had not gone, because three or:
four persons attended."
And while he was so punctual and faithful in the fulfillment of his own appointments, and in his attendance
upon meetings for public religious worship, he was
sometimes deeply grieved at the remissness and delinquency of others. Of this, frequent mention is made in
his journal, such as the following:
"Was displeased at several things; but especially at
the late hour of my people's coming to prayer-meeting;
must be guarded lest I be vexed."
Again: " At 8 o'clock started and went to Broadalbin,
to attend a meeting of a committee of the Bible Society.
Only two members out of eight were present; but
other gentlemen by invitation, met and acted. Some
were so late that it retarded the whole business. Oh,
when will men be punctual in the work of the Lord!
His business should be done with all our heart, and with
all our soul."
15




170  HIS ENTIRE DEVOTEDNESS TO THE SERVICE OF GOD.
CHAPTER XIII.
HIS ENTIRE DEVOTEDNESS TO THE SIERVICE OF GOD.
There is an end for which every man is supposed to
live. The end for which Dr. Yale lived, and which he
was accustomed ever to keep before his mind, was not
that which seems to be uppermost in the minds of many others. It was not to make money. It was not to
gain the friendship of the world. It was not to enjoy
the pleasures of sense. It is not asserted that he was
free from the desire to possess and enjoy a competence of
this world's goods-nor that he was altogether indifferent
to the applause of his fellows, —nor that he did not find
in himself such like passions as mar the peace and detract
from the enjoyment of other experienced Christians.
These, and things like these, were the cause of his
deepest sorrow; and these did he regard as his most inveterate foes.
There were times, too, when he was particularly perplexed with his pecuniary affairs; and when it was with
the utmost difficulty that he was enabled to meet his
pecuniary engagements, and to make the necessary provision for his family. For many years he had the occupancy of a small farm, the most of which belonged to
the people of his charge, and the use of which constituted a part of his stipend; and though the labor on
this farm was performed mostly by others, yet it necessarily occupied a portion of his time and thoughts.
Still, his mind was ever upon his appropriate work as a
minister of Christ; and it was his earnest desire to be
free from all worldly care, so as that he might devote
his undivided energies to the upbuilding of Christ's
kingdom and the salvation of men. There are numerous
entries in his diary in which his feelings on this subject
are expressed, a few of which are here transcribed:
1822, Jan. 25. " Have just finished the life of Henry
Martyn.' He was truly a burning and a shining light.'




THE MARK AT WHICH HE AIMED.       171
How unceasing his blaze till on the 16th of Oct., 1812,
his brightness was no more seen below, but began to
shine with the spirits before the throne.  What shall I
now imitate in him?
1. His entire devotion to Christ.
2. His attention to the word of God.
3. His spirit of prayer.
4. His unquenchable zeal, tempered with the purest
love and the most unmoved patience.
5. His activity and perseverance.
6. His faithfulness to God and to men.
7. Hiis meetness to live or to die.
All these I can imitate, while his genius, his learning,
and many other accomplishments are entirely beyond my
reach. Were all ministers such devoted men, how rapidly would the word of God advance!"
1823, Sept. 20. " 1 have been overwhelmed this
morning with a sense of my distance from  God, with
negligence of my soul, my family, my church, my people, and others. I have every thing to do, and yet I do
nothing. I have been looking for a better time to be
more spiritual and devoted, but am convinced that I
ought not to defer it another day. Now is the time, and
now I begin. I have no new covenant to make. It is
made already, and has been repeatedly renewed. I am
bound and I trust God will give me all the grace I need.
I am to aim at perfect truth, and perfect holiness, and
perfect obedience, and as much usefulness as possible,
and to do all to the glory of God. Let the promise of
the Spirit in the 14th of John be my precious encouragement."
Oct. 16. " By request, preached for Dr. Hosack a fast
sermon in prospect of the sacrament. Fear the want of
the true spirit of fasting and prayer on such occasions.
In returning home had very pleasant meditations, on
these words:'Father, glorify thy name.'
It seemed delightful to think that God does glorify
his name. I longed to be wholly employed in his service; that I might glorify him in body, spirit, time, talents, all things; and that all mine and the whole World




172             TAKE CARE OF SOULS.
might glorify his name. Yet I was conscious of great
detects, and afraid of self-deception in what I thought my
real desires and wishes."
1824, Jan. 25.." In the afternoon visited a sick young
man. Yery low, and sinking fast; has spoken but once
to-day. On returning home in the evening at 9 o'clock,
found that I had been sent for again to see the dying
youth. Went and found him dead. All my work with
him is ended. But I have not done all mly duty. I fear he
is lost. It is time for me to awake, and take care of
souls. Much concerned when abed,  hinking how I
should dispose of my business, so as to devote myself
wholly to souls, and live as I ought."
Jan. 27. "While reading, I felt much Ihe importance
of disposing of all my business as fast as possible, and
giving myself wholly to my work. I hope it will not be a
momentary pang, but an abiding impression. I thought
I should communicate to my leading men the important'design of relinquishing entirely my tuition of scholars
as soon as my present engagement can be fulfilled, or
dispensed with, with a view to excite them to build an
academy. That I should dispose of all my farming business in some way or other.  That I should find some
body to take the business of various societies, as much
as possible, and as soon as possible. Then nothing to,do but to promote the welfare of souls, and of Christ's
kingdom, directly and with all my might. Oh that the
Lord would direct and aid me, and that I might'give
myself up wholly to seek the salvation of all my people.
This is a great work, which has never been effected in
any place. The time must come. Will not God use me
as an instrument? Oh! I dread the evils of my heart.
Lord God purify my soul, and help me to devote all to
thee."
1827, May 1. " The season has been so extremely
unpleasant, and my avocations so numerous, that I find
myself at the commencement of this month in a very
different position from what I expected. I had hoped
the business of the Bible Society and of domestic missions would have been nearly completed. But it is




PRESSED WITH BUSINESS.         173
scarcely begun. My temporal buisness is also in a bad
state, owing to the same cause. To-morrow I am to
start for a ministers' meeting and preach; and the next
day to attend Presbytery in Schenectady; and the next
week to start on a journey to Lenox, to be absent two
weeks. I feel altogether unfit for duties so numerous,
so various and so arduous. At the same time my people
and others around me are going to destruction. It is,
however, some support that I may come to God, and
look to him. Yet I am conscious of so much neglect of
him, and his word, and his grace, that I have not all the
confidence in him, which would enable me to take fast
hold of his strength and grace. I find it to be a fact
that when I read the Bible with care, and meditate and
pray, and truly seek God and maintain intercourse with
him, I can proceed in my course with some vigor and
resolution. But when grace declines in my soul I can
do nothing for God.
Hlow different is my situation from what it was twelve
years ago! Then the business of my parish was almost
my only business, and I sighed for more. Now I am
overwhelmed with business abroad, and am compelled
to neglect my business at home. [Yet time urges on his
chariot wheels at a most tresmendous rate. Soon shall I
be at the end of my race. Let me give up entirely and
forever all thoughts of worldly attainment, and make it
my whole business to live to the glory of God, and the
benefit of my generation. Eternity is before me. Oh,
may the whole weight of eternal concerns rest upon my
soul. The Lord work all my work in me."
May 7. "6 This morning I could not come to God. Did
not feel right. A cloud between God and my soul. Oh,
may I be washed in the fountain. Poor souls around me
are greatly neglected. Oh that God would grant me
grace to serve him with all my powers."
July 1. Sabbath. " Did not awake this morning in
season to attend the prayer-meeting. Felt very sorry.
Was up too late last evening reading a newspaper. Thus
have I lost a privilege which I have constantly enjoyed
while at home for nearly" three months.  By divine




1[74               LORD NELSON.
grace, I hope to recover this disadvantage. In secret
prayer I most solemnly besought God to revive his
work in his own time and way, and so as to glorify his
name, and to prepare me to be used in any way which
might subserve the purpose; either by laying me in the
grave, or laying me on a bed of sickness, or in any
other way most agreeable to his will, yet I besought
him to use me in the work, if he could do it, and yet
answer his most holy purpose.  My mind was very
solemn in view of these things, and I felt the need of
grace to fit me for the answer to my prayer."
Dr. Yale sometimes excited himself to fidelity in the
service of God, by a reference to the fidelity of the men
of the world. Take an example:
1821, Nov. 1. "Read in the life of Nelson, after the
battle of the Nile,' Whilst a ray of reason remains, my
heart and my hand shall ever be exerted for the benefit
of my king and country.' How much better is King
Jesus, and the country of heaven! and yet how far do I
fall short in my zeal and devotion, of the zeal and
devotion of that man, who served only an earthly king
and country! I am ashamed of myself, and yet what
do I do for the honor of my King and country? Did his
king honor him with a peerage? and his country with
a pension of ~2000 for himself and his two next heirs?
What has my king to bestow upon his faithful servants?  A crown of glory. What a contrast between
Nelson's services and mine! What a contrast between the
reward of Christ's servants, and of king George's!"
There were certain periods, the return of which Dr.
Yale was accustomed frequently to observe with great
interest. I allude particularly to the anniversary of his
birth, and the commencement of the year. At each of
these periods, it was not uncommon for him to enter
upon his memorandum some very interesting reflections,
Some of these entries are very much in point in this
place, as expressive of his entire devotion to the cause
of Christ. I propose to give a single example from
each.
June 15, 1841. "I am this day three score and one




HIS DESIRE FOi  USEFUL.NESS.      175
years old. Set it apart as a day of fasting and prayer,
with a view to look over my affairs, ask help of God,
and look out for time to come. I find on looking back
on my past life, very little comfort, except that I see
much of the Lord's goodness. My own life appears to
me very odious.  The grace of God is so much the
greater. How little do I for God or souls! My neglect
is my great sin. My present feelings lead me to despair of ever doing any good. May I not utterly despair?
H-Iow can I do any good?  How can such a mass of
stupidness, folly, and sin, ever do any good?  But I
have a little hope that God will do some good by me.
Let me ask him. He has said,'Ask, and it shall be
given you.' What a promise! I will ask that he will
do good by me. I have been before God and entreated
that he would make me as a little child; sensible of
weakness, attentive to instruction, docile, unaspiring,
ready to yield to my Father's directions, and receive
his counsels, and do as he pleases. 0 Lord, do make
me as a little child. Use me to do a little good. If' it
be only to hew wood, or draw orater, or dig the earth,
or carry a tract, or speak to a child, or any thing thou
pleasest, yet condescend to use me to do some good.
Use me to do good to my wife, to the inmates of my
family, to the little lad, to Vest and his, to schools, to
sabbath schools, to families, to the church, to the congregation, to my friends, to the nation, to the heathen.
God has placed me so that I can be used thus, if he
please to use me. Wilt thou allow me'to preach thy
word again?  May I aid in collecting means to send
the gospel to others?  VWill God use me in these sert
vices, or any other? I think I feel willing. After all
my neglect, how merciful to be employed again. He
has used me for good, and I have been proud of it.
After all my pride of heart, on account of what he has
done for me and by me, will he allow me to be used by
him any more?  What an infinite mercy!  I will try, 0
help me! Work in me and by me. Make me low, and
keep me low. I hold myself in readiness to obey the
first intimations of thy wilL  Lord, movQe men right4




176              1NEW YEAR'S DAY,
Have prayed for others. God, the Savior, said to Peter,'[ have prayed for thee.'  He now intercedes.  He
says,' Pray for the peace of Jerusalem.'' Pray one for
another.' May I be used to do good in prayer. O bless
my dear wife and make her useful. She has already
been very useful to me.  She has helped me much.
Make her useful still. Make all my relations useful.
Make the church useful.  Have mercy on such as are
out of the way. Help such as are trying to reclaim
them. Bless the sabbath school, the church, all thy
servants, mry friends; make them all useful. Humble
me and all, and let thy name be praised and glorified.
Amen.
6" God has helped me this day. May he help me
always.  O my covenant God, fill me with thy Spirit;
and then shall I be useful."
1822, Jan. 1. Half-past five. " I am raised from my
bed to see the opening of a new year. What a prospect
is before me! How uncertain to me are the events of it!
Before the end of this year, many now on earth will be
in heaven —many in hell. Where shall I be? It is not
for me to know. My business is, to be ready for heaven-ready to do or suffer the will of God on earth.
Shall I see a revival? How call I know?  It is none of
my business. It is mine to seek, and labor, and pray
for it-every day. To go about the work of God in
confidence of its importance, and in reliance upon his
grace. I am to observe this as a day of fasting and
prayer, with the express design of humbling myself
and seeking the blessing of God, and especially with
reference to a revival,  May I be truly humbled and
prayerful. I am afraid that I shall not pray aright.
Grace only can give me what I need. I intend by the
grace of God to seek him like Jacob.  O how weak am
I!  Yet how ready am I to excuse myself! Lord, help
me. Prayed for the Holy Spirit; O how unworthy of it.
But if unworthiness hinders, I can obtain no favor. God
has expressed a willingness to bestow this. But as it
is the greatest favor, it must be sought according to its
worth. No sacrifice, no effort is too great to be con



NEW YEAR'S DAY.               177
tinued. My soul said,' I will sacrifice any thing, and I
will do any thing in my power to obtain the Holy
Spirit. It did not lie, so far as I know it; but I know
my heart is so depraved that I shall do nothing, unless
God work in me both to will and to do.
" I prayed for the Spirit upon my people. And still
must I continue to pray. It is attainable. May my
heart be right with God —like Daniel.
Progress of the day.-" I have taken a partial review
of all my life. I see what it is. Sin; folly. The ground
on which I stand is this. I am condemned. I see it, I
feel it. I own my sin, and take up arms against it. I
stand with God and his holy law; I oppose my sin as
he does, though not in degree. I carry the dead body
with me. But I rely on Christ alone as my Savior. I
need no other.  I desire no other.'My beloved is
mine'-mine in his doctrine-merit-frieindship-kingdom.'And I am his.' His in my person —affectionsservice-and to be made happy by him. His blood
atones for me. His Spirit purifies me.  I-ls Father
pardons and justifies me. I am not my own. I wish
to Le the Lord's forever. This is the ground on which
I stand. I am imperfect and feel abased. I am sinful,
and loathe myself. I am helpless, and Christ is all my
hope. May he own me. I trust he does. May he use
me in his service. I trust he does. May he fit me for
for heaven and take me home. I trust he will.
Two things I desire.  1. To live Liith God this year.
2. To live to God this year. To live with him in daily
prayer, meditation, reading the Bible, and holy nearness. To live to him in motives and obedience. All for
God. Refuse what would keep me from him and hinder
my obedience. Do what may promote his glory.
5 in the evening. Ilave renewed my covenant, I
hope with all my heart. Have made some preparation
for the business of the year, by making out each day of
the month and week, as I have done three years before. I
have also endeavored to come near to God, to wrestle with
him.  He has graciously condescended to show me
how. By considering the promises and pleading them.




178                LIVING TO GOD.
If I have a promise to the case, plead it —as for instance,
for the conversion of the world, or Christ's promise to
be with his ministers, or his promise to meet with his
people in his house, or where two or three meet to pray,
or individual prayer for the Holy Ghost, or prayer for
the, sick. But if no particular promise comes to the
case, then take the more general, which includes the
particular. Thus he has promised that all shall know
him, from the least to the greatest.  This must be plead
in particular cases. This is a precious privilege. 0
may 1 improve it like Jacob.
Why does not the believer wrestle with God in every
prayer? 1. Because he does not see and feel the blessing needed as Jacob did.  2. Because we do not
really believe that God will grant it. 3. Because we
do not expect him to grant it soon."
Within a few months after his conversion he not only
made a public profession of his faith in Christ by uniting himself with the visible church; but he solemnly
entered into a secret covenant with God by adopting
for himself one of those forms which are contained in
Doddridge's Rise and Progress of' Religion in the Soul.
This covenant was transcribed with a few verbal alterations, and was first subscribed on the 20th of November,
1799. Nor was it the less his own because it was
originally drafted by another. The entire purport of
this covenant was the most unreserved dedication of
himself to God and to his service, with all that he
was and all that he had. The covenant itself was copied
at length and incorporated in the discourse which was
preached at his funeral, and which may he found at the
close of this volume.
That Dr. Yale was accustomed constantly keep the
obligations of that covenant before his mind, appears
from  the fact that he ordinarily reviewed it twice- a
year, in the most solemn and impressive manner. That
the reader may have a still further exhibition of- the
undying spirit of devotion to the service of God, which
ever dwelt in his breast, I will here transcribe some passages in which a renewal of this covenant is contained.




A SECRET COVENANT WITH GOD.        179
1842, Jan. 1. " Another new year dawns. I have received great mercy during' the past. Every sabbath was
I not only able to preach, but I did preach at least one
sermon and generally three. Now as I enter on another
year I know not what awaits me. But I feel it to be a duty
and a privilege to be in covenant with God: to have
him for my father, my redeemer, and sanctifier: to devote all I am, all I have, and all I can, to his service
and glory. I am very imperfect and very sinful, and
often fail in fulfilling my engagements. But this is
a covenant of grace. Christ is my only righteousness.
The Spirit is my only helper and comforter. The Father
of mercies is gracious and merciful, and for his Son's
sake blots out iniquity, and transgression, and sin. 0
Lord, I desire no more than is contained in thy covenant. Mviake me as I should be, and accept me, living or
dying, and use me for thine own glory, now and ever.
Amen. Elisha Yale."
1842, June 15. " This day I am thlree score and two
years old. How amuch mercy have I received; God
has fed me all my life long. God has blessed me much,
His grace has restrained me from many sins, and enabled me to do a little in his service, yet what I have
been doing is only putting in my little oar to row the
boat which for ages has been passing down the stream
of time, freighted with inmmortal beings bound to glory.
Soon 1 cease. God raises up others. Every one has
his day. We are but agents and stewards. God by
us carries on his work. May I do his holy will while I
stay here, and find mercy in Christ when I go home
and be no more. By grace I am saved, and hope ever
and forever to serve and enjoy him,' who hath saved
me and called me with a holy calling,' &c. Now I
need all the blessings of the new covenant. Now I am
desirous to live more holy and devoted. But there is
nothing in my flesh but sin. All my hope is in the
covenanted mercies of God through Jesus Christ, to whom
with the Father and the Holy Spirit be all honor and
glory, might and dominion for ever, Amen.  Elisha
ale."




18(30         HIS COVENANT RENEWED.
June 15, 1846. " I am kept alive until this time, and
am this day three score and six years old. I have been
looking back on all the way in which the Lord has
brought me, and can not help wondering at all his
mercy and truth.  God has been faithful. IHe is faithful. He will be faithful. Forgive all my unfaithfulness, 0 my covenant God. Now I most cordially renew
this covenant. Now when I am old and gray headed
cast nme not off. Renew my strength day by day with
all might by thy spirit in the inner man, that I may be
strong in the Lord and in the power of his might.
While I can not do some things which I once did, may
I have grace to do what I am better able to do. Thus
I consecrate all anew to thee, and 0 do thou quicken
me and help me, for thy great name's sake, to do thy
will and trust thy grace and hope in thy mercy. I have
failed of seeing God's glorious work as I had hoped,
and have no way but to do my duty steadily, and trust
God to work his own work according to his own will.
Now I am thine, and to thy name be all the glory for
ever and ever, Amen. Elisha Yale."
June 15, 1848. "Between 4 and 6 A. M. I rose at
four and have been praising God for his wonderful
goodness to me during three score and eight years.
Looking on my own history I see it to be a series of
strange action. During nineteen years I lived without God.  D uring forty-nine, nearly, I have been
wandering and returning, backsliding and recovering,
halting and springing forward. Thus have I proved, a
thousand times twice told, my helplessness and sinfulness. But God has been my merciful Father, my loving
Brother, my unfailing Comforter. Again I give all to
thee according to this covenant. May I be entirely
thine. During this year thus far I have had great trials,
and great supports.  God has dealt bountifully with
me in regard to temporal things, and has given me
more and more experience of his faithfulness in all
things.  A few drops of salvation have fallen. O may
the shower come, and the great rain of his strength to
save souls. Now, 0 thou infinite fountain of love,




DUTIES AND RESPONSIBILITIES OF THE MINISTRY.  181
fill me with all thy fullness, and help me to live entirely
for thee. Amen. E. Yale."
The above are only a few out of more than a hundred similar records in which he made a semi-annual
dedication of all his powers and all his possessions to
God. The practice was continued to the very last; and
the last act of the kind took place on the 1st day of January, 1853, which was but nine days before his death. This
last entry has nothing in it of greater interest than many
others, and possesses peculiar interest only from the
time at which it was made. I will give only one other
very brief extract from his diary as illustrative of his
entire devotion to the service of God.
1830. Aug. 22. " This day I have felt more deeply
than ever before the Saviour's words, Rev. ii, 10:
cc BE THOU FAITHFUL UNTO DEATH, AND I WILL GIVE THEE A
CROWN OF LIFE."
To-day I begin by the grace of God, and proceed
every day faithful to God, to the church, to, my people,
to my friends, to all men, to my owqr soi,1, t0 Iord, help
me in all that I need. Amen,"
CHAPTER XIV.
THE DUTIES AND RESPONSIBILITIES OF THE GOSPEL MINISTRY,
"I had rather be a minister of the gospel than to be
president of the United States."  This is a remark
which Dr. Yale was often heard to utter. He regarded
it as a higher honor. Regarding, as he did, the commission of the gospel minister as having been issued,
and sealed and ratified by God himself, he considered it
as more honorable to hold that commission, than to be
promoted to the very highest position within the gift of
prince or people. It was not the honor of wearing
high-sounding titles; or of securing worldly applause;
16




182           THE UNFAITHFUL MINISTER.
or of receiving a large stipend, after which he aspired.
It was rather the honor of being a coworker with God
in the salvation of men.
To this he alludes in a letter to a friend under date of
October 8, 1830:
"It is your highest honor to have your children employed in the family and cause of Christ. What an unspeakable privilege, if they may but be allowed to wash
the feet of his servants —to carry their shoes —to give
them water! They would think themselves honored to be
even known by the president of the United States; more
to be in some important offices; but much more, to be
ambassadors of a foreign court.  Xow, then, we are
ambassadors for Christ. Let us try to estimate this
honor and privilege. Lord Nelson viewed it as his
highest honor to serve his king and country. The new
French king has sworn what you and I would not dare
to do-' to act in all things with a sole view to the interests, happiness and glory of the French people.'
What a dreadful temptation to be a king! Thank God
that we are sworn, to act in all things uwith a sole view
to the interests, happiness and glory of the Redeemer's
kingdom. This oath does not hurt my conscience. But
the forgetfulness, stupidness, and remissness of my life
in regard to it, many times makes me afraid."
There was nothing, the thought of which seemed to
fill him with greater horror, than the doom of an unfaithful minister.  There is one passage in his diary in
which his feelings on this point are clearly expressed.
It is as follows:
1835, April 2. "Rev. Mr. -:, called in- the afternoon and spent an hour or two. He is in serious trouble
in regard to his people. Very little religion among
them, and, with the form of godliness, prejudiced against
its power. How sad the effects of an unfaithful ministry, such as has evidently been that of his predecessor!
I have often feared, and sometimes shuddered with horror at the thought of such a ministry as his. -And yet I
know that I am by no means out of danger from my own
unfaithfulness. What a contrast between the man I




A CALL TO THE MINISTRY.         183
have referred to above, and Dr. Hyde! The judgment
day will show it in all its striking colors. Not for ten
thousand worlds would I be in the place of that unfaithful man. And, yet I know that I am very unfaithful
myself."
And as he had such a view of the fearful responsibilities of a gospel minister, he fully realized the truth
that no man ought to engage in that work, or aspire
after that honor unless he was clearly called to it in the
providence and by the grace of God. He believed that
there was such a thing as a call to the gospel ministry,
and that this call was of God. Yet he did not suppose
that the knowledge of it was communicated to man by
special revelation, or by dreams, or apparitions. All
these he looked upon as miserable delusions, as will appear from what follows:
1829, Dec. 7. "Mr. M. came home and staid with us.
He gave an account of an attention in a sabbath school
which he conducts in the wilderness eight or ten miles
off. Six scholars followed him home last sabbath, and
wished to know what they should do to be saved. He
thinks it his duty to preach, but is not qualified and sees
no way to be qualified. Soon after his conversion he
had an offer of aid to get an education, but says he was
too proud to accept it. The Lord has been against him
ever since; he has lost all his property, and thinks he
never shall do his duty and be happy till he does preach.
He has long entreated the Lord to show him his duty in
a dream, or some other way, so as to satisfy him. Recently he had a dream, very remarkable, as he thinks,
and considers that he must preach. He has written on
two subjects and spoken to the people. He has thought
of connecting himself with some other church where
qualifications are less than among Presbyterians; but he
thinks he can not give up his principles. His case
seems to be very critical. I felt disturbed about it, but
endeavored to commit it unto the Lord."
Dec. S. " Conversed much with Mr. MI. Read to him the
23d of Jeremiah, and made remarks on dreams, and also
told& him of a poor, deluded man, who thought some




184          AN INCOMPETENT MINISTRY.
years ago that he must preach, and brought the 74th
Psalm to show me that he ought to break down the
carved work of self-righteousness with axes and hammers. This seemed to stagger Mr. M. some. I lent
him Mr. Scott's life, and sent him away. Truly this is
very trying. The Lord direct."
There are some hints on the subject of a call to the
ministry, contained in a letterto a friend, which may not
be out of place here. The letter is dated May 16, 1837.
He writes as follows:' You know it was my great desire that you should
have been prepared to preach the glorious gospel of our
Lord Jesus Christ. This is the greatest work in which
man can engage; and therefore while it demands our
most serious consideration in regard to its importance, it
also demands our most serious attention to the requisite
qualifications. The more you simplify the subject, the
easier will be the answer. Is it then the will of the
Lord that you should preach the gospel? This is all
you need inquire about. If it be his will you can
know it by humble prayer, and attentive consideration.'In all thy ways acknowledge him, and he shall
direct thy paths.''If any man lack wisdom, let him
ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him.' It is desirable
to know exactly what is the will of God, and then we
can be at peace when we do it. A few years ago, as
you may remember, it was a serious inquiry with me,
whether I should leave my pastoral charge, and devote
my life to the great work of endeavoring to get more
laborers in the harvest. I laid the case before God, and
was confident that he would direct me. So after about
six weeks my way was made so plain that I could see no
prospect of accomplishing what seemed to me essential to
my success if I engaged in the work. Yet the trial did me
good, though I am now in the same place I have been
in thirty-four years. We expect no miracles, no voice,
or vision from heaven to direct us, and yet God does
give his humble followers an answer of peace. Pray
much. Have no will about it.  Be ready to do any




AN INCOMPETENT MINISTRY.         185
thing God requires. Lean not to your own understanding.
It has long been a settled point with me, that the
Lord Jesus has an immensely great work to do in this
world. In this he uses the cooperation of his people;
some in one part of, the work, and some in another.
And it is the business of his servants, not to choose
what part of the work they will do but to engage in
doing the very work to which he calls them. Some are
to serve him in one way, and some in another; but every
one according to his several ability. One is to supply
the place of seeing, another of hearing, &c., &c. Nor
can any one member say to the other, "I have no need of
yOU."
M1any good men misjudge very much in regard to
themselves. I knew a man with a family about ten
years ago. He had a fluent speech and a good amount
of zeal; but he was ignorant. He wished to know my
mind. I gave it with the utmost frankness. It did
not suit him. He went into another part of the state,
where he studied some, and was licensed and began to
preach. For a year or two he preached about there in
some of the new settlements; but became miserably
poor, and the last I heard he was sick, and he and his
family in such a state of want, that they were likely to
be sent to the poor house.
I do not know that it would be wise in me to say all
I know and think on the subject of the ministry just
now.  But this I say, that in my opinion, the church is
suffering more at present from incompetent ministers,
than from all other causes put together. Many, I trust,
are good men who have run before they are sent. Here I
trust you will not misapprehend me. I do not suppose that
any amount of learning can qualify a man to preach the
gospel. It is the grace of God which is the root. Yet
men must be able to preach, or they are not called to
the work. In the present state of our country and of
the world, amid the pressing calls for ministers, the
greatest curse upon the church and the world must be
novices, puffed up with their own importance, falling




186          MINISTERIAL RESPONSIBILITY.
into the snare of the devil, and leading others after
them."'
Upon the views which he entertained in respect to
the duties and responsibilities of the gospel ministry,
his whole life was a faithful commentary. Those who
knew the man, and who were familiar with his fidelity
in the discharge of his official duties, could not fail to
receive the impression, that he felt a responsibility
resting upon himself of no ordinary character. This
feeling also was clearly expressed in a letter addressed
to Rev. Cyrus Yale, from which I will here extract a
few passages:
July 1, 1828. "'Every minister, every Christian, is
admonished to work while the day lasts, not only because the night cometh in which no mall can work, but
also, because the people pass away, and nothing more
can be done for them.  Many times I seem to stand in
amazement.  All are going. I am going.  Few are
prepared. Every one is impressing his sinful likeness
on those around him. The impression remains; it is
carried into eternity, or it is restamped upon others in
perpetuum!  To act, to speak, even to think, in such
circumstances, is too great for finite man. Yet, to act,
to speak, to think, and that for others too, is the business
of a minister. I seem to see myself produced and reproduced ten thousand times, in moral resemblance; and
perpetuated to the end of time. 0 what a prospect
will open to us in eternity!  A word, dropped and forgotten by us, fell upon the ear of a child, or a stranger,
and caused his ruin. A word on our tongue, and kept
back through sinful fear, let pass a soul it might have
reclaimed. What, if Jesus had been intimidated when
he knew the murderous thoughts of the scribes and
Pharisees, while the man with a withered hand was
before him! How had the poor man been disappointed!
What a tribute of glory had God lost!  What a forfeiture of our confidence in Jesus!  But he was not
intimidated. The man was not disappointed.  God did
not fail of his glory. Jesus did not forfeit our confidence.
He remains our bright example, to show that good must




CHARGE TO A MINISTER AT HIS ORDINATION.   187
be done when it ought to be done, and that events must
be left with God. Could I warm up my own cold heart
to my duty by writing these solemn truths, one sinner
more might be saved. But what are we? How great is
our work! How much remains to be done! I look over
my ministry sometimes with deep sorrow, when I find
only about ten on an average hopefully converted by my
ministry, in a year. May the Lord impart to you and
to me more spiritual life, and ministerial fidelity and
activity.  Our cause is before us, our time short. If we,
do any thing it must be done quickly. We need your
prayers. May you be blessed in all things.
Yours,      ELISHA YALE.'
At the ordination or installation of his younger brethren, Dr. Yale was frequently called upon, as the organ
of the Presbytery, to deliver to them that charge which
is required on such occasions by the constitution of the
Presbyterian church. This charge is expected to contain some delineation of the responsibilities of the
ministerial office, and the particular duties of those by
whom this office is held. By transcribing here one of
those charges, in extenso, a more full and comprehensive view of this subject may be obtained, than could
be secured in any other way. It was first delivered at
Malta, on the 7th day of February, 1821, at the ordination of the Rev. Joseph Bracket; and the substance of
it was delivered on two other occasions afterwards.
It is as follows:
[CHARGE.]
"i /y dear Brother: It was but a few days ago that I
was by the grave of a beloved Christian minister, who
had just finished his work, and laid down his commission
at the feet of Jesus. In view of that grave I would
now address you, in the name of Christ, at your entrance
upon the duties of this sacred office. Of all the undertakings of men, none are more important than the
work to which you are this day set apart and consecrated. Its appointment is not of men, but God. The
investiture of the office is by human hands; but the




s188   cGOSPEL MINISTERS ARE GOD'S AMBASSADORS.
office itself is of Divine authority. The doctrines you
are to teach are not the investigations of reason, but
the dictates of inspiration. The duties you are to enjoin
are not the commandments of men, but the laws of
Jehovah.  The threatenings you are to denounce are
not the expressions of human displeasure; but the
thunders of divine wrath.  The promises you are to
present for the encouragement of the convinced and
desponding, are not the fancies of theoretic philanthropy, but the overflowinlgs of God's unbounded goodness and mercy. Your embassy is from God to men;
from the wise and good Ruler of the universe to a
portion of his rebellious subjects; and the proposals
you are to make from his word are to be the unalterable
terms of life and death. The results of your ministry
are not to be the happiness or the misery of empires
and ages, but the happiness or the misery of immortal
beings forever.'Having consecrated you to this great work,' we
have given to you the right hand of fellowship, to take
part with us in this ministry;' and in giving you that
right hand, we have pledged ourselves to our utmost
efforts for your aid in the duties and conflicts of your
ministry. But, sir, we have to leave with you our
solemn charge, to fulfill the duties of your office.
"We have not ordained you to be a magistrate, a
counsellor at law, a physician, a husbandman, or an
artisan; but we have ordained you to be a minister of
Jesus Christ, and installed you as the pastor of this
church. In the words of Paul to the elders of Ephesus,
we address you, c Take heed, therefore, unto thyself, and
to all the flock over which the Holy Ghost hath made
thee an overseer to feed the church of God, which he
hath purchased with his own blood.'
"We charge you, therefore, first ofall, to befcdil/fdl
in nm ainainzing. personal religion.
"f eel yourself a poor, undone sinner, more worthy
of hell than heaven, and of the curse than the blessing
of God. As such, rely only on the blood of Christ for
pardon, and the grace of the Holy Ghost for sanctifica



MINISTERIAL QUALIFICATIONS.       189
tion. You will thus rest on the only sure support of
the soul. Live near to God in habitual meditation, and
prayer, and faith, and love, and hope. You will thus
live in the enjoyment of God. Crown your religion
with a blameless and useful deportment in the occupations of every day. For' a bishop must be blameless,
vigilant, sober, of good behavior, given to hospitality,
apt to teach; not given to wine, no striker, not greedy
of filthy lucre; but patient, not a brawler, not covetous.
Moreover, he must have a good report of them that are
without; lest he fall into reproach and the snare of the
devil.''" Personal and experimental religion will enable you to
show your people in what it consists, and to direct, and
warn, and comfort them, as they may need. As a minister also, you will have this peculiar advantage when
you speak from your own experience, that you will
speak with the assurance which arises friom feeling as
well as demonstration; for what a man feels powerfully
he will express with assurance.  And a minister of
Christ is to be, not merely an organ by which God
communicates his will to men, but an active agent,
engaged in doing that will and deeply concerned to see it
done by others. He is not only to serve up food well
prepared for others, but to feed upon the same for his
own satisfaction and nourishment. Be sure, therefore,
that you believe, and love, and practice, and enjoy that
holy religion which you wish your people to believe,
and love, and practice, and enjoy.
"' We charge you in the next place, to preach the
gospel. This is to be the main business of your life.
You will need to look to the Lord Jesus Christ for his
teaching and guidance, that he may lead you into the
mysteries of his religion, and enable you to preach the
unsearchable riches of his grace.  Pray before you
study, that you may study to please God and be useful
to men. Study before you preach, that you may preach
accordilng to the mind of Christ. Whatever attention
you may see fit to give to your style and diction, let it
be only with the holy view of making your sermons




190             PULPIT PREPARATION.
more effectual to the good of souls. Feed not the flock
of God with sound, and shadows and flowers, instead of
the nutritious milk, and the substantial meat of the word.
Meet with firmness that popular presumption that a
minister can preach without preparation; and yet, be
always prepared to preach, when the providence of God
makes it your duty. And in your preparation you will
always remember, that the best sermon is that which is
best adapted to glorify Christ and save the souls of men.
Give every part of the Word of God a due share of
your attention, that you may be a preacher of the whole.
Incline not to theoretical speculation; and while you
endeavor to explain all that needs and is capable of
explanation, do not endeavor to make your people understand all mysteries. Treat theological subjects with all
the understanding and all the force you possess, but
treat them  at the same time as resting upon the broad
basis of revelation. Dare to believe, and dare to preach,
all that you find supported by the authority of God's
Word; for that authority will bear you out before men,
and before the tribunal of Jehovah. Dwell chiefly on
the peculiarities of the Gospel; for in them lies chiefly
its peculiar excellence. What it maintains in common
with philosophy, is not its glory; but what it maintains
as peculiar to itself. I mean the justification of a believing sinner only by the righteousness of the Lord
Jesus Christ, and the sanctification of a sinner by the
power of the Holy Ghost. Have no communion with
that pretended reason or philosophy which would lead
to a doubt of these fundamental principles of the gospel; neither commune with those as Christians who deny
them.
Be a plain preacher also, and let it be always your
aim to exhibit your subject and not yourself. Endeavor,
moreover, without ceasing to have and to feel the
genuine spirit of your work, the spirit of preaching,
under the influences of the Holy Ghost. For (to adopt
the language of the pious and excellent Brainard),'When ministers feel those special gracious influences
on their hearts, it wonderfully assists them to come at




CARE OF THE CHURCH.             191
the consciences of men, and, as it were, to handle them
with hands; whereas, without them, whatever reason
and oratory we make use of, we do but make use of
stumps instead of hands.'
"To sum up all that we would say on the subject of
preaching, we add, in the words of Paul to Timothy,'We charge thee, therefore, before God, and the Lord
Jesus Christ, who shall judge the quick and the dead at
his appearing and his kingdom, preach the word, be
instant in season, out of season; reprove, rebuke, exhort,
with all long-suffering and doctrine.'
" We charge you, further, dear brother, with regard
to the care of' the church.'Feed my sheep,' says the
Good Shepherd, and'feed my lambs.' This requires
attention not only to the wholesome doctrine you are to
preach, but to the holy discipline you are to exercise.
As to those already in the church, you are to see that
they do not go astray; and if they go astray, to bring
them back and see that they continue steadfast unto the
end. As to those hereafter to be admitted, be careful
that they be sound in the faith, experimental in their
views and feelings, and blameless in their deportment.
Guard well the door of the sheepfold, and use every
precaution to admit all the sheep and the lambs, and
exclude every intruder. The strength of the church does
not consist in its numbers, or its wealth, but in its purity
and spirituality, and obedience to Christ. Be especially
careful to use all your influence in the support of'elders
that rule well,' knowing that rulers will not maintain a
greater degree of purity in the church than they maintain in themselves.
"We charge you, moreover, to fulfill the duties of your
office in regard to the higher judicatories of the church.
It is " by the laying on of the hands of the Presbytery" that ministers are set apart and consecrated to
their work, and Paul's charge to Timothy, as a member
of the Presbytery, and through him to every other
member, is in these solemn words: "( Lay hands suddenly on no man, neither be partaker of other men's sins;
keep thyself pure." This judicatory is the guardian of




192            CIiURCH SUDICATOR IS,
the chuich's purity. If the Presbytery ordain men
without sufficient proof of piety, soundness in the faith,
holiness of practice, and ability to teach, they neglect
this apostolic charge, and participate in the errors and
scandals which such men introduce. To prevent this
evil so far as your own efforts are concerned, be always
present at the sessions of this judicatory and of the
Synod, when not prevented by the providence of God.
When present, endeavor to "maintain the unity of the
Spirit in the bond of peace."  Submit to their c6-nstitutional decisions; for genuine Christian liberty and independence and fidelity are always consistent with due
subordination to the constituted authorities of the church,
and we are never authorized to depart from them, till
we are satisfied on good grounds that they are incorrigibly corrupt, and that God calls us to " come out from
among them."  At the same time, act as an honest,
faithful, and valiant man, Agree with your brethren in
all things so far as they agree with the word of God;
and be not afraid to disagree with them, if you believe
in your heart that they depart from that word. For the
word of God is the citadel of the church, and when we
surrender that we surrender all.
Finally, dear sir, we charge you to be faitlful to all
the souls committed to your trust. We know very well
that you will find it difficult to do every thing you desire to do for the salvation of such of your beloved people as have yet no interest in the Lord Jesus Christ.
We can fancy ourselves placed by your side in your study, observing your concern for those immortal beings,
that are perishing in sin. We hear your sighs, and see
your tears. In the tender anxiety of your heart you
say: "What more can I do to save them from sin and
death?  What new means shall I try to awaken them?
On what subject shall I preach and how shall I preach to
do them good?' We see you on your knees, and observe
you pouring out your sorrows into the bosom of your Savior. Brother, we know your soul will be ready to sink under the weight of your charge, and we would not needlessly
increase that weight; but we must be faithful to you, that




IT SINKS DIRECTLY DOWN INTO HELL.   193
we may not be guilty should your people perish through
your neglect. Behold your people that are yet in sir.
They are dying. Be assured that the soul of every one
that dies without Christ, sinks directly down into hell.
It sinks directly down into hell. It sinks directly down into
hell. Listen for a moment and hear the words of Jehovah
to you in respect to this part of your people.' Son of man,
I have made thee a watchman'-unto this congregation
-' therefore hear the word at my mouth, and give them
warning from me. When I say unto the wicked, thou shalt
surely die, and thou givest him not warning, nor speakest
to warn thewicked from his wicked way to save his life;
the same wicked man shall die in his iniquity; buthis blood
will I require at thine hand. Yet if thou warn the wicked
and he turn not from his wickedness nor from his wicked
way, he shall die in his iniquity; but thou hast delivered
thy soul.'
Do you say in your heart, and are you ready to exclaim:'Who is sufficient for these things?' Call to
mind for your encouragement, the grace of God, by
which you may be enabled to do all things, though in
yourself you are nothing and can do nothing. Jesus,
our Lord and our God, whom we love, and serve, and,
adore, and in whom we trust, has not left us without
support and comfort in this ministry. And now, brother,,
as you are about to take part with us in this ministry,,
so take part with us in this consolation:' Lo I am with
you always,' saith the Savior,' even unto the end of the
world.'' Amen,' said the evangelist. Thus do we also
say. Even so, Lord Jesus, even so be with us, and with
this thy servant and our brother. Amen."
The want of permanency in the pastoral relation, or
the frequent dismissal and removal of ministers, in certain sections of our country, has become proverbial, and
very many have been mourning over the evils incident
to such a state of things. Dr. Yale was among the
number who consider the practice as fraught with disaster; and his views are expressed in the following
brief extracts from his correspondence. The first letter
from  which these extracts are taken, was written to a
17




194     THE FREQUENT REMOVAL OF MINISTERS.
friend in the western part of New York, and the other
to a correspondent in Connecticut.
"I did not forget your worthy minister Mr. F., but
had not room on the other page to mention him. H-Ipe
he is recovered before now. Take good care of him,
and keep him long. I am well satisfied that the frequent change of ministers is a great evil both to ministers and people. To the former it prevents generally
the building up of a character.  Exceptions there may
be; but generally a character is to be like the growth of
an oak, or a cedar; slow and gradual, but sure and lasting. Ministers who are often changing, attain not the
most desirable character. Then people become restive
and feverish, find fault, and deprive themselves and their
children, and their grandchildren, of the wisdom, counsels and example of age and experience. Congregations
become unstable, and are often broken and divided.
Certain Christian graces have not time to grow, even if
they exist. Such as patience, forbearance, long-suffering,
forgiveness, and the like. People also fail to be united
as they should be."
This letter was written near the close of his life; and
the other in the year 1826.'You mention the unpleasant circumstance of the
dismission of brother B. He has been in the region beyond us, and seems afraid that education societies are
overacting.  But the dismission of ministers is a very
frequent and very painful occurrence in this region. I
can tell you a story which will make your ears tingle.
Nine ministers dismissed and one removed by death
within three years. I do not know but I shall be dismissed myself. It is dreadful. We do not know the
lesson —'Bear and forbear.' Our congregations suffer
amazingly from these changes. Even if they obtain as
good ministers as they lose, they do not regain the confidence they lost, as to the integrity of the ministerial
character.  I do hope the time will never come when
Connecticut will be like York State in regard to the
changing of ministers. Our condition is most miserable."




PASTORAL COMMUNICATIONS.         195
CHAPTER XV.
PASTORAL COMMUNICATIONS.
Though Dr. Yale ordinarily enjoyed such vigorous
health that he was enabled to perform a vast amount
of labor, there were times in which, through bodily
infirmity, he was so far laid aside as to be obliged to
suspend the active performance of the ministerial work.
This was the case in the year 1835; during which year,
for several months, he found himself altogether unable
to engage in the labors of the pulpit; and frequently
found it injurious even to associate very much with his
friends. During this period, however, while his pulpit
was supplied by others, he did occasionally send to the
congregation some " pastoral communications," which
were read by the person who occupied the pulpit for the
day.  And as these communications contain facts of
the deepest interest, I have thought it best to give them
a place in this volume. In this chapter will be found
communications of this character, not only of the date
above mentioned, but some also that were written at a
much later period of his ministry. They will be inserted
in the order in which they were written.
PASTORAL COMMUNICATIONS.
No. 1.
Read April 12, 1835, P. Dr.
Statemendts and Requests.
"The pastor of this church, being unable to speak
much, invites attention to the following communication:
"' On the last week in January, I had symptoms of
scarlet fever, especially in an affection of the throat.
This, in connection with a chronic catarrh, produced.




196          STATEMENTS AND REQUESTS. 
hoarseness and a weakness at the lungs, which rendered
public speaking difficult.  During the last week in
Mlarch, I experienced two slight paralytic affections.
After consultation it was thought best to use means to
prevent the recurrence of such affections. It is hoped
that the means may be blessed to produce the desired result. But, at present, it is thought prudent to
avoid much public speaking.  The congregation will
please to receive this as a concise statement of the
nature of my affliction, and as an apology for ceasing
to perform public services for a season.
"Allow me to call your attention to two facts which
seem worthy of a little notice. The first time I preached
in this congregation, being then an entire stranger, was
on the first sabbath, the third day of April, 1803. The
last time I preached was the last sabbath of ilMarch,
being the 29th day, 1835. Thus thirty-two years were
completed, even to a sabbath, from the time I preached
the first, till I preached the last sermon in this house.
Whether the Lord will allow an unfaithful servant, as
I have been in many things, to preach to you again, is
one of the secret things which belong to him. Mlly first
sermon to the congregation then worshiping here, was
founded on the text, John iii, 16,' For God so loved
the world that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have
everlasting life.' My last was on the text, Jeremiah
xxxii, 33,' They have turned to me the back, and not
the face.'
" The sermon last sabbath, the first in April, when I
was present, but unable to preach (I mean the sermon
in the afternoon), seemed to me particularly appropriate, and was on the text, I Thess. v, 25,' Brethren,
pray for us.' If an apostle needed and desired the
prayers of his brethren; how much more do ministers
of inferior grace and qualifications. Allow me, then, to
ask of the church, of every member in particular, the
same precious favor. Were I only a member among
the members, in a feeble condition, I would consider
this as a precious favor. But, much more, in the rela



REVIVALS.                 197
tion of a minister to the members, do I need; and, therefore, would I earnestly ask an interest in your prayers.
ELISHA YALE."
FASTORAL COMMUNICATIONS,
No. II.
Read April 19, 1835, P. Di.
Revivals.
Ps. cxi, 4, "6 He hath made his wonderful works to be remembered."'"While unable to speak much, I would be doing
what I can for the cause of Christ and the welfare of
the congregation. The revivals of -religion among us,
during the thirty-two years of my ministry, merit our
attention. If these are genuine, they are the work of
God. They are not the least of his works; but they
must be ranked among his wonderful'works. These
are to be remembered by us. He will cause them to be
remembered in the ages of eternity; for this is one
design in the conversion of sinners: Eph. ii, 7,'That in
the ages to come he might show the exceeding riches
of his grace, in his kindness toward us through Christ
Jesus.'
"Before I preached in this place, God was evidently
preparing the way for a revival. In the year 1802, the
word of God was preached several months. And I have
been told by the pious, that they felt an unusual spirit
of prayer during that year. The final judgment alone
will reveal what God was then doing to prepare the
way for his glorious appearing to revive his work in
the year following.
"I stated the last sabbath that I commenced my
labors here the first sabbath in April, 1803. During
that week, God evidently commenced a revival.  I
wondered at it then, and have wondered at it always.
But he had prepared the way before, and all that was
needful was that some one should speak to the dry




198                  BEVIVALS.:
bones, and thus be instrumental of their -beginning to
shake. God did evidently appear then in Zion to do
his wonderful work. In following years about seventy
united with the church, as the fruits of that revival;
numbers of whom have proved by the trials of thirty
years, that they do love our Lord Jesus Christ, in sincterity.
" During eight or nine succeeding years, we passed
through the furnace of affliction. We were afflicted
in the church, and in the congregation. In both respects
we were sometimes almost ready to despair even of
life. We found trouble and sorrow. But again God
had pity for his great Name's sake, and again he performed his wonderful works.
{"Near the close of the year 1813, he appeared to
build up Zion. During the year 1814, he wrought marvellously; nor did he cease till near the close of 1815.
About eighty became members of the church in those
and following years, who may be justly reckoned as the
fruits of that revival.
" In the year 1819 and 1820, he sent down upon us a
refreshing shower, though it did not water all our field.
About twenty joined the church as the result. Perhaps,
we may say, that the wonderful works of God then
commenced, did not cease entirely till we were favored
with a general revival in the year 1822. About fifty
became members in consequence of that precious refreshing from the presence of the Lord.
"' Seven years rolled away with no general attention
after this till the year 1829, when God was pleased to
visit us again. About eighty united with the church
in a few years following, chiefly from the members of
the sabbath school.
" Once more, in 1832, a partial shower was enjoyed,
issuing in the addition of about thirty-five to our number. The whole number who have joined our church
as the fruit of these six revivals, so far as I can fairly
estimate them from the church records, is about three
hundred and thirty-five. Besides these, sixty-five have
joined it by letter, or as the fruits of particular acts of




DECLENSIONS&                 199
God's power, at seasons when there was no general
revival.  There were thirty-nine members when the
church was organized in the year 1804. And including
those, the whole number of members of this church
during  thirty-two years, has been four hundred and
thirty-nine. Thus God in his wonderful mercy has, in
this period of time, added unto us, jbur hundred.
c"I record these things that we may call his wonderful works to remembrance.'0  that men would
praise the Lord for his goodness, and for his wonderful
works to the children of men.''Are his mercies clean
gone forever! And will he be favorable no more? Hath
the Lord forgotten to be gracious?  Hath he in anger
shut up his tender mercies?'
( But I forbid this hopeless thought,
This dark, despairing frame;
Remembe! ing what thy hand hath wrought,
Thy hand is still the same'"
PASTORAL COMMIUNICATIONS,
No. III.,
Read April 26, 1835.
Declensions.
Psalm evii, 39: "Again they are minished and brought low,
through oppression, affliction and sorrow."
"The last sabbath I gave you a concise statement of
the revivals of religion among us during thirty-two
years past.  Those were verdant and delightful spots in
the field of my labors.  But this is a changeable world.
As man is by nature wholly opposed to God, and as
even Christians retain much that is sinful, there is an
incessant influence of sin, always counteracting the
work of God, so that declension has followed revival
in every period of our history. And we have reason to
lament that it is so everywhere, and in all ages of the
world. Revivals have never yet been continual and
perpetual, in any portion or period of the church. I




200                DECLENSIONS.
design to-day to give some notices of the declensions
among us.
" In the year 1804, there were added to the church
forty-five members. From that time there was a gradual decline in the number of additions, till the year
1808, during which there were none added. That year
is marked in the records as a barren year. That was
the lowest ebb to which the church has been reduced.
Though in the year before one had been excluded, yet
no bad effect was produced upon the church. But the
year 1808 was eminently a year of trials and distress,
divisions and animosities. We were, indeed,'minished
and brought low, through oppression, affliction and sorrow.' From that year there was a gradual increase,
though in 1814 we were constrained to cut off another
member. But this took place not long before there were
many additions, although there had been but two in that
year before this calamitous event. In 1814, there were
added twenty-six; and in 1815, thirty-one. In 1816,
we were tried again by the exclusion of one, and the
unchristian conduct of another. In 1818, another member was excluded, and but three were added; and that
year was the lowest point to which the church was reduced from the year 1815 till the year 1822.
In 1819 there were added seven. in 1820, ten. In
1821, twelve. In 1822, thirty-one. In 1823, twelve.
The declension continued down to 1826. For from the
beginning of June till the 27th of Dec., 1825, more
than six months, the church were troubled with four cases
of discipline, which resulted in suspension. The lowest
point, therefore, may be considered as being at the close
of the year 1825, and the beginning of the year 1826.
This is about the central point between 1822 and 1829,
two years of precious revival. From the beginning of
1826 there was a gradual rising again, till the revival
in 1829, in which year there were added thirty-five. In
1830, twenty-seven. In 1831, twenty-three. In 1832,
twenty-three. In 1833, sixteen. And although we were
obliged to suspend one in the year 1831, it did not operate to produce much excitement, and though it was




VARIOUS ATTITUDES AND ASPECTS.       201
painful, so far as the individual was concerned, yet it
was not disastrous to the church.
" As the result of our affliction and sorrow thus far,
we have been constrained to exclude four members, and
suspend six; total, ten, who remain, if living, in a state
of separation from us. Others have fallen, and caused
affliction and sorrow to themselves and others; but have
generally been reclaimed and restored. I will mention
some of the offences which have caused us trouble and
sorrow. Transgressions of the 3d commandment, of
the 4th commandment, of the 7th commandment, of
the 8th commandment, of the 9th commandment and of
the 10th commandment. Also the sin of intemperance.
More cases of discipline have occurred for this, than for
any other offense. And yet, covetuousness has caused
nus more trouble than all others. I mean cases in which
property has been concerned as the subject of contention amlong the members.
"Under a sense of our sins and imperfections we are
called upon to humble ourselves, while we give thanks
at the remnembrance of the Lord's mercies. I would
close this communication with a single remark. As
it is one to which I attach much importance, I hope it
will be remembered by all the members, and especially
by all who are in the days of their youth. The rema k
is this, that every member of the church should dread
more to be a troubler of Israel, than to be dead. Better
expressed thus: Every member should dread more than
death to be a troubler of Is'rael. As said our Savior:' It
is better for a man that a mill-stone be hanged about his
neck, and he be cast into the sea, than to offend one, of
these little ones.' "
PASTORAL COMMUNICATIONS.
NO. IV.
Read May 3, 1835.
Various attitudes and aspects of the church.
During thirty years, there must be varieties in the
state of the church, both internal and external; the form



202       THE LOWEST POINT OF DEPRESSION.
er appear to the omniscient eye only, while the latter
are the subject of human observation. Varieties in the
external state of the church are, of course, those only
which I am now to notice. These may be comprised
under four heads, viz: the church at the lowest point of
depression; in a state of gradual revival; at the highest
point of elevation; and in a state of gradual declension.
1. The church at the lowest point of depression.
At that point this church has been three times during
these years; in 1808 when none were added; in 1818,
when three only were added, and one excluded; and in
1826, after four had been suspended, and three only were
added. We were distressed within ourselves. Some of
our own household were ensnared by the adversary of
God and man, and we were constrained to exercise the
rod of discipline. As this is always painful to the tender and faithful parent, so is it to the church. We always took up the.rod with reluctance, only when we
were compelled to it, and could no longer enjoy peace
and unity, and purity in the church without it. Not
that these were the only times of the exercise of discipline in the church; but these gave us the most trouble.
We felt grieved, and pained, and ashamed at the
scandals which were among us; and knew of no way but
to endeavor to reclaim, or to put away the offenders.
With great reluctance we engaged in the work, and went
through it. At times, it seemed as though the church
would be rent in pieces and scattered. But I believe
we never lost a member in consequence of doing our
duty. On the contrary, while we seemed to be bleeding
under our wounds, and almost ashamed to look up;
while it would seem  that the enemies of the church
would triumph, an unseen hand preserved us, and we
were not utterly, cast down and destroyed, neither was
our heritage given to reproach.
2. The church in a slate of gradual r'evival.
In our low condition we looked round on ourselves,
and said:' By whom shall Jacob arise, for he is small?'
We sighed and looked upward. We looked upon the
condition and character of God's enemies, and heard a




A STATE OF REVIVAL.           203
voice from the word of God, saying:'Can these bones
live?' We replied:' Oh, Lord God, thou knowesto' We
began to call on the name of the Lord: Oh, Lord revive
thy work.'' Wilt thou not revive us again?' And we
said:' Oh that the salvation of Israel were come out of
Zion.  Endeavors were made to instruct and guide the
young, and to engage the attention of others to religion,
and their own spiritual welfare.
Our progress was slow, for it was all up hill. It was
a very difficult thing to get our own hearts engaged in
the work. Often did our praying seem like no prayer,
and our endeavors of little or no use; for the impenitent
thronged the broad road, and the church came reluctantly and slowly'to the help of the Lord against the
mighty.'
Yet our progress was onward and upward. We put
away occasions of scandal, and engaged in the work of
reformation, and in various endeavors to arouse the attention of the careless, and instruct and impress the young.
A careful attention to the truth-to experimental and
practical religion, always marked the progress of the
church in her ascent upwards, and more than otlinalry
prayer was deemed indispensable. Two things seemed
to be deeply impressed upon the church: 1, That every
thing must be done that God requires; 2, That by his
Spirit alone could we be revived. At the same time a
tenderness of feeling was very manifest; such tenderness as was often attended by the starting tear, when
the worth of the soul, and the work of the Lord, were
subjects of thought or conversation. And while known
sin was put away, and known duty carefully performed,
the inquiry was often made: What shall be done to enjoy a revival?
3. The church at the highest point of elevation.
At length it was manifest that God had commenced
his great and glorious work of converting sinners.
Deep solemnity rested on the countenances of many.
The tear of tender concern fell down upon the
cheek. The inquiry was made:'What shall I do?'
Some rejoiced in hope. Some were filled with greater




204        A STATE OF GRADUAL DECLENSION.
anxiety, and others with enmity and anger, because
they heard of the joy and peace of such as believed.
The church in general became greatly encouraged and
animated, and were ready to say as Israel of old:'When the Lord turned again the captivity of Zion, we
were like them  that dream. Then was our mouth filled
with laughter, and our tongue with singing.' And as
there'was great joy' in the city of Samaria when Jesus was preached and believed on, so was there great joy
among us at the revival of the Lord's work. Then had
the church'light, and gladness, and joy, and honor.'
4. The church in a state of gradual declension.
In view of the mighty power of God, exercised evidently in answer to prayer, and in blessing the means of
grace, we felt and said that if the church. would only
continue to pray and labor, God would continue to revive his work. True as this saying may be, I have observed that the church has uniformly begun to decline,
as soon as we have begun to talk about it.  Perhaps,
for a time, more zeal, and more activity have been manifest, than at any preceding period; but the declension
has been uniformly manifest at this point. Instead of
laboring and praying as we ought, we have talked about
laboring and praying, and calculated on much that we
should be able to do.  We labored and prayed in a very
different manner from what we did when rising from the
dust, under a sense of our great sinfulness and extreme
unworthiness. Conversions became less frequent. By
degrees all declined, and we sunk down into a good
opinion of ourselves. Lower than this, we needed not
to descend. But we descended lower and lower, till
we arrived at the lowest point already described. Are
we not nearly at the same point now? And may we not
inquire again:'By \whom shall Jacob arise, for he is
small?' 
PASTOR AL COMMUINICATIONS.
NO. V.
Read May 24, 1835.
Cause of Revivals.
"I have stated facts respecting revivals and declen



CAUSE OF REVIVALS.           205
sions, and also respecting the attitudes and aspects of
the church, during thirty-two years past. And there is
no doubt that we look with the deepest interest on those
seasons,' few indeed, and far beetween,' in which we
have been thus highly favored. If we see not that the
very existence, yet certainly we see that the increase
and prosperity and usefulness of church, are owing
chiefly to those revivals. And now, if we desire one
spiritual favor more than another, it is that we Fmay enjoy a revival of pure and undefiled religion. Surely I
may appeal to every pious feeling in the church that our
hearts' desire and prayer to God, is, that he would revive us again, and cause us to rejoice in him.
"Were the inquiry,' Who made the world?' No
sober man would think of but one answer. The heavens
and the earth, and all things that live and move and
breathe in this wide world,' are the work of his hand.'' He spake, and it was done.' They existed when they
were bidden, but not of themselves.  They existed
when God spake, but it was not the word that caused
them to exist. The word was the token, but God himself was the cause. Were the inquiry,'Who causes
all to continue in being?' No rational, sober man, who
believes the Bible, would think of ascribing continuance
in being to any other cause. We may talk about the
laws which govern matter, yet, they are-nothing more
than the established modes of God's operation. So we
speak of the cultivation and the growth of every sort
of vegetable, but we mean by it no more than that God
causes every vegetable to grow by that mode of cultivation. It is true of every thing, that' neither is he
that planteth, nor he that watereth any thing, but God
that giveth the increase.' In no sense whatever, is any
creature or any thing more than an agent, or instrument,
by which God works. He does not cause the grass to
grow for the cattle, or the grain for man, except according to established laws; but, at the same time, it
is he only that causes them to grow.
" In the animal world, every thing propagates its kind,
in the way appointed, and in no other; but God is just
18




206           THE CAUSE OF A REVIVAL.
as entirely the cause of every living thing as he was
of the first living thing that ever existed.
"In regard to the Holy Scriptures, men thought, and
felt and wrote, but they thought, and felt and wrote as'they were moved by the Holy Ghost.' So that'all
scripture is given by inspiration of God.'
" When Moses lifted up his rod over the Red sea, the
waters were divided; but God divided them.' Jordan
was driven back.'' But what ailed thee, 0 Jordan, that
thou wast driven back?'' The waters saw thee, O God,
the waters saw thee, they were afraid, the depths also
were troubled.' God did it. The same is true of every
miracle. It was not the clay on the eyes of the blind
man, nor his washing in the pool of Siloam, but the
power of the Lord Jesus Christ that opened his eyes.
" But what has this to do in showing the cause of a
revival of religion? One thing, and one only —it teaches
us how to understand the language of God's word. This
is all the use I would make of it. The argument from
analogy is by no means conclusive, in any case where
we can have any better. In this case we have all we
need, or could reasonably desire. But we may find a
similarity in the use of language in regard to all the
works of God, and this may help us to understand its
meaning in regard to his work in a revival of' religion.
"We are to keep in mind, on this subject, that a
genuine revival of religion is connected with the increase
of grace in Christians, and the conversion of the ungodly.
That the Holy Ghost is the sole cause of these effects
and results, appears from express declaration, from the
work actually done, from the acknowledgment of the
pious, and from their prayers.
1. " The express declaration of Scripture.
"Men are said to be c created in Christ Jesus unto
good works;' to be' born, not of blood, nor of the will
of the flesh, nor of the will of man, but of God.' It is
said,'that which is born of the flesh is flesh, and that
which is torn of the Spirit is spirit.''Not by works
of righteousness which we have done, but according to
Bis mercy he saved us, by the washing of regeneration




SCRIPTURE DECLARATIONS.          207
and renewing of the Holy Ghost.''You hath he
quickened who were dead in trespasses and sins.''It is
the Spirit that quickeneth, the flesh profiteth nothing.'' Work out your own salvation with fear and trembling,
for it is God that worketh in you both to will and to do
of his good pleasure.''Not by might, nor by power,
but by my Spirit, saith the Lord of hosts.'
"In these divine declarations, four great works are
comprised, which none but God can do. One is creation;
another is the beginning of existence at the birth;
another is giving life to the dead; and the other is producing' a willing mind, and an obedient life. I am not
aware that stronger expressions than these are used in
the Word of God, to show the power of God in any of
his works.  As God works in Christians to will and
to do all that they will and do, that is good; and as he
creates and regenerates, and revives those that are in a
state of nature, he is the cause and the sole cause of
a revival of religion.  All that meil do in the cause,
though done as God would have it done, is nothing lmore
than his way of doing his own work.'It is the same
Spirit that worketh all in all.' Men will and do what
God requires, but he worketh all their work in them.' It
is not of him that willeth, nor of him that runneth, but
of God that showeth mercy.' The same is evident:
2. " From the work actually, done.
"Is it compared to creation?  God only can create.
Is it resurrection from the dead?  God only can raise
the dead. Is it the beginning of spiritual life? God
only is the author and giver of life. Is it to turn an
obstinate will, and cause the disobedient to do their
duty? God only inclines the will to what it is by nature
disinclined.. Nor does any one become obedient till he
is made willing to obey. And, hence, that saying is
verified,'Thy people shall be willing in the day of thy
power.'
3. " The acklnowledgment of the pious proves that
the -Spirit causes revivals.
" On this point we are not to appeal to any man on
earth. We are all to compare ourselves with those




208 THE ACKNOWLEDGMENT AND PRAYERS OF THE PIOUS.
examples which God has given us in his Word. Not
that there are no pious people on earth. But as there
are vast differences of opinions and views among people who are reputed to be pious, we may not be entirely
safe in appealing to the living. On the contrary, we
are perfectly safe in appealing to those examples which
are presented to us in the Word of God. What do they
say?'Not by works of righteousness which we have
done, but according to his mercy he saved us by the
washing of regeneration and renewing of the Holy
Ghost.' Again,'-who hath saved us, and called us, with
an holy calling, not according to our works, but according to his own purpose and grace, which was given
us in Christ Jesus before the world began.' Hence,
they say:' Not unto us, not unto us, but unto thy name
give glory, for thy mercy and for thy truth's sake.'
4. " T/te same is proved by the prayers of the pious.
" They do not pray that men may revive religion, but
that God would do it. Said David,' Create in me a
clean heart, 0 God, and renew a right spirit within
me.' Others prayed,'Turn us, 0 God of our salvation,
and we shall be turned.''0  Lord, revive thv work.''Wilt thou not revive us again, that thy people may
rejoice in thee?' Said Paul,'My heart's desire and
prayer to God for Israel is, that they may be saved.'
These all continued with one accord in prayer and
supplication.' For what did they pray? For the promise of the Father, the Holy Spirit.
" But surely, I need say no more. Nor would I have
said so much, but to impress upon our minds one of the
most important truths of the Bible, and one which is
the hope of the church. It is the Spirit of the living
God, the third person of the adorable Trinity, who
causes every genuine revival of religion. To him lit
us look; to him let us give all the glory."
As every thing is regarded with particular interest
which appertains to the work of God's grace in the
revival of religion, I will here give a few extracts from
a letter to a friend, giving some account of the revival




REVIVAL OF 1822.             209
which has been spoken of as enjoyed in the year 1822,
It was written in October of that year.
" During last winter there was more than ordinary
solemnity on many minds, especially in our conference of young people. In March and April I visited
almost all my people. No special seriousness, yet a
disposition to listen.  I felt very much the need of
divine grace. When at Philadelphia, in May, my mind
often turned with strong desire and not without tears,
to the state of my people. When I came home in June,
I was very low indeed, as to spiritual activity and enjoyment. I found my brother at my house from Charlotte-from the midst of a revival among his people —
warm and vigorous. He spent two sabbaths with me,
and preached nine or ten sermons.  His labors were
blessed. A few were awakened before he went away.
As the church began to awake and arise, so sinners
were awakened. Soon one or two were hopefully converted. In a few weeks many were awakened. The
first week in August was memorable. Thirteen were
the hopeful trophies of victorious grace. Since that
time we have had hopeful conversions every week till
the last. Many are yet serious-some lingering-some,
I fear, turning back-and some making progress. Between fifty and sixty are rejoicing in hope.  In one
family there are six hopeful converts; in another, three;
another, four; another, four; another, nine, &c. Hithertu
the attention has been chiefly in three sections, and in a
small number of families, compared with the whole.
The work is less powerful in some parts, but is extending to others. We have been harrassed by the devil.
Ile has roared like a lion, hissed like a serpent, spread!
terror and dismay like an infernal fiend, and transformed
himself into an angel of light, Pray for us; you know
the anxieties and trials of a revival.
Believe me to be yours most affectionately,
ELISHA YALEo"
After Dr. Yale was disabled by paralysis, in the spring
of 1851, he sent to his people a number of short com



210          PASTORAL COMMUNICATIONS.
munications, which were rendered interesting from the
cirumstances under which they were written, and the
spirit which they breathed. Two or three of those
communications will here be given:
Jlarch 30th, Lord's Day, 1851.
"THE PASTOR TO TITE PEOPLE.-Unite with me in
thanking our Heavenly Father, in so far answering your
prayers, that I enjoy peace, great peace, and sometimes
perfect peace. Still continue to pray that God would
make me willing to be just what he would have me to
be; and, especially, that he would fill me with his
Spirit, and cause all the graces of the Spirit to abound;
namely,' love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance,' and that he
would grant me the passive graces also, namely, submission and cordial resignation, so that I may, as the
apostle James, says,' Count it all joy when I fall into
divers temptations;' and with the apostle Paul,' We
glory in tribulation also, knowing that tribulation
worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the
love of God is shed abroad in our hearts by the Holy
Ghost, which is given unto us.'
" In regard to the wants of the people, I have only to
repeat what I requested you to pray for, and that you
confidently expect that our Heavenly Father will grant
our request: because his all-sufficiency is infinite, his
love unbounded, and his truth immutable. His word
can not fail any more than he can cease to be God. And
he says,' Open thy mouth wide, and I will fill it.'
"in answer to your kind inquiry about the shattered
earthern pitcher, it may be enough to say,'Ye see how
large a letter I have written with my own hand.'
"] ELISHA YALE."
C'April 27, 1851.
"THE PASTOR TO THE PEoPLE.-Thanks to you for an
interest in your prayers. Thanks, above all, to him who
gives a spirit of prayer and the answer. Continue to




PASTORAL COMMUNICATIONS.         211
pray without ceasing, for the same blessings referred
to in the first communication, namely, for a pastor after
God's own heart-for the peace, purity, and prosperity of
the church-for decision of all true converts to God —
for the destruction of all vain hopes-for the universal
practice of family religion-for the conversion of impenitent sinners, of all sorts and ages-and for me,that
God would make me willing to be just what he would
have me to be.
ELISEIA YALE, Pastor."
At the communion season observed by the church on
the first sabbath in May, there seem to have been some
additions to the number of the communicants; and on
that occasion a communication was directed particularly
to the newly received members. It is as follows:
Jlay 4, 1851.
"A few words from the pastor to those who have now
been received into the church.
" BELOVED.-We bid you welcome to our Father's
household. Welcome to the provisions of his table.
Welcome to all the privileges of his house. You have
now witnessed a good confession of faith..Abide in the
truth.  You have entered into an everlasting covenant
with God and his people. Be faithful to the vows of
your covenant.  Expect your fellow-members to be
faithful to theirs.  Be sure that God is faithful, and
will fulfill all his promises. You have entered into a
city that is set on a hill, which can not be hid. All eyes
are upon you.' Let your light so shine before men,
that they may see your good works, and glorify your
Father which is in heaven.' Abound in'the fruits of
the Spirit, which are love, joy, peace, long-suzfering,
gentleness, goodness, faith, meekness, temperance.' Be
not content to bring forth thirty-fold, or sixty-fold, but
aim at a hundred. Remember the saying of our Lord
Jesus,'Herein is my Father glorified, that ye bear mnuch
fruit, so shall ye be my disciples.' Be vigilant, be sober;
for your warfare' is not with flesh and blood, but with




212            INTERESTING INCIDENTS.
principalities and powers.' Take unto you the whole
armor of God, that ye may be able to stand in the evil
day. Praying always with all prayer and supplication
in the Spirit, and watching thereunto with all perseverance and supplication for all saints.'
"For your direction and encouragement in prayer,
lay up in your hearts what Christ taught his disciples
in the eleventh chapter of Luke, the thirteenth verse. We
commend you to God and to the word of his grace,
which is able to save your souls. Finally, to you and
the whole church, we say,' be of good conjbrt, be of one,mind, live in, peace, and the God of peace and comfort
shall be wiIth you.  2e9men'"
CHAPTER XVI.
INTERESTING INCIDENTS.
The ear of Dr. Yale was always open to hear whatever might serve to magnify the grace of God, or to
illustrate the spirit and power of the Christian religion,
or to show the depravity and wickedness of the human
heart. Some such things found a place in his memorandum, a portion of which occurred under his own
observation and in connection with his pastoral labors;
and a portion he received from friends, and recorded for
his own benefit and the benefit of others. A record of
some of these incidents may be useful as illustrating
the operations of divine grace in the salvation of men,
while they also illustrate the character of him by whom
the memorial was originally preserved.
For this purpose the following extracts have been
made from his memorandum:
]S03, July 7. "A brief account of persons under
serious impressions, who have wished for particular
convrersati.on.




VARIOUS CASES OF SERIOUSNESS.      213
Mrs. B. was the first. She was deeply affected with
a sense of her guilt and danger; felt a very great burden; but after about a week felt it in some measure
removed. Here she obtained a little glimpse of hope.
But being in a very doubtful state, complained bitterly
of the stubbornness of her heart. She thought she had
been convinced, but was about to be left to stupidity
and hardness of heart. This continued some time, till
through much bodily weakness and temptation of Satan,
she was driven to total despair; in which state she remains at this day. She thinks that misery eternal is her
portion.
Capt. I. was made thoughtful a short time afterwards.
He was afraid that it was with him too late, as he had
passed his fiftieth year.  In this state he continued
some time, seriously inquiring. He now hopes with
great fear and trembling.
Mrs. H., who had been a professor many years, was
brought to serious inquiry into the grounds of' her hope.
She feared that she had been always wrong.
Mr. G. had at various times been serious for many
years; but now saw that his work was not done. But
he feared, and does still, that he never felt any true conviction. An unfeeling heart.
Miss A. G. has been brought to serious considerations
wonders at her stupidity and folly, but does not think
herself impressed as she ought to be. A hard heart.:
Mrs. H. thought that she had been wrong all her
days; that she had much work to do, and had done
nothing. A hard heart.
Mr. B. appears very much affected with a sense of
his danger. He says that he knows himself to be a
sinner, but that he is under no true conviction, and fears
that as he has but a short time to live in the world, he
shall never feel as he ought."
Aug. 2. " Conference at 3 o'clock.  The meeting
exhibited many serious countenances, and was indeed
very solemn. Many shed tears. Mr. S., who happened
to come to the house about the conclusion of the meeting, seemed to be in the greatest horror of conscience.




214              THE INDIAN WOMAN.
He acknowledges himself the greatest of sinners-and
appears to be under temptation —has not been to the
sanctuary for several sabbaths, through temptation. I
told him there was mercy even for him, as there was for
Paul; but he turned about, shed tears, stood a minute,
shook his head, and went away apparently in very great
anguish. He acknowledges the truths of the gospel,
but says they pierce him  through with the keenest
horror."
1824, April 3. "At three, I visited a family, and conversed with some solemnity, and prayed with them.
The pious mother told me, with tears in her eyes, that
she had felt desires for a revival. An old man, the
father of all in this family, seems very much changed
from what he was two years ago.
He has left off the dreadful habit of drinking and is
sober and diligent in business. He is reformed. Called
at another neighbor's, the one mentioned as having had
that dreadful sense of sin. Designed only to converse
with R., but the woman after a few minutes, said:' F.'s
wife wishes to see you in the other room.' I went in.
She immediately began to express her doubts and fears
that she had no religion.  Said that she had thought of
requesting to be cast out of the church as a hypocrite.
It was a solemn time, though I could not but rejoice at
this concern."
THE PIOUS INDIAN WOMAN.
The following account of a pious Indian woman
presents a remarkable exhibition of the power of God's
grace; and for this purpose the memorial of it appears
to have been preserved. He us tells that he received the
narrative originally from the late Judge McMartin, of
Broadalbin, than whom no informant could have been
more reliable.
The record is as follows:
1820, Dec. 15. " In conversation with Judge McMartin on Wednesday evening, he related the following
facts which he had himself witnessed:




THE INDIAN WOMAN.              215'When I was residing in the town of Palatine,' said
he,'a number of years ago, I became acquainted with
an Indian woman of the Stockbridge tribe, who came
with several others of her tribe, and resided awhile in
that town, for the purpose of making brooms and baskets.
She could read, and had a copy of the New Testament
which she valued above all price. When she was not
reading it, she would not lay it clown out of her reach,
but kept it always in some part of her clothing. She
was often reading it to herself' when surrounded with
company, and I observed that she retired frequently, but
cautiously, for religious purposes; but whenever she was
seen at her devotions and knew it, she ceased immediately. She was very careful to keep the sabbath holy,
and would go out of the room when improper conversation was indulged; even though she was obliged to go
away into a cold room, or into the fields. She could
sing a number of psalms and hymns, which she did frequently with a very melodious voice, though extremely
low, so as to be unnoticed, and attract as little attention
as possible. I endeavored to converse with her as often
as I could, but her modesty made her unwilling to say
much, and what little she did say was usually so low as
to be scarcely intelligible. But the following anecdote
was the most remarkable thing that I ever observed in
her, and gave me an exalted idea of the noble character
of her mind, and the sincerity of her religion.'She had a son who has since been employed as a
missionary. This son had business in company with
several chiefs of his tribe, with the legislature at Albany. On his way he passed through the town where his
mother resided, and spent a day or two with a bad woman whom he had brought from home with him, and
behaved in a-manner very unbecoming. After his return
from Albany, he visited his mother, who was then at the
house where I resided. I knew that she had heard of
his bad conduct, and was extremely grieved on account
of it. I expected she would talk with him, and intimated to the mistress of the family that it would be desirable to leave them alone for a season, that she might




216          INCIDENTS IN CONNECTICUT.
discharge her duty without any embarrassment. This
was done; and as I had a great desire to witness the
interview, I placed myself unobserved, where I could
hear the most that passed. The mother and the son
being thus alone, not a word was spoken for the space of
half or three-quarters of an hour. Tears, and sighs,
and sobs seemed to deprive the mother of the power of
utterance;:and the son was kept silent by conscious
guilt and filial veneration. At length the flood of her
sorrows passed away, and being able to speak she said
to her son:' Hendrick, you have grieved the heart of
your mother.' A pause of eight or ten minutes ensued,
which would have been an awful silence, if it had not
been interrupted by sobs, and sighs, and tears. Then
she said:'Hendrick, you knew better than to keep
company with that bad woman.' A pause ensued as
before, attended with bitter weeping. Having recovered
herself again, she said:' Hendrick, you will bring down
the gray hairs of your mother with sorrow to the grave.'
At hearing these words, Hendrick burst into tears, and
mingled his sighs with those of his mother. After a
little time he recovered from the burst of passion, and
said:'Mother, can you forgive' me?' She replied:' Hendrick, it is easy for me to forgive you, but you must
be forgiven of one greater than I.' After a short pause
she added:'Hendrick, will you promise not to go back
with that bad woman?' He paused for a time, but at
length said:'Mother, I will not go back with her.''Hendlrick, I forgive you,' she added,'you have healed
the heart of your mother.'"
INCIDENTS IN CONNECTICUT.
In the year 1821, there was a very interesting revival
of religion in several towns in the state of Connecticut.
In the spring of that year, Dr. Yale paid a visit to some
of his friends there, at their earnest solicitation, and
spent several days engaged in active ministerial labors,
and efforts to advance the cause.  His diary contains a
record of' several interesting cases which occurred in




THE MAN WHO HATED THE DOCTRINE OF ELECTION. 217
connection with that revival, by the perusal of which it
is believed that the reader may be both interested and
profited.
1821, May 23. " Some remarkable cases have been
mentioned to me which show the power and grace of
God. A young man belonging to a pious family, whose
father and mother and sister belonged to the household
of faith, had been thoughtful at times for years, but
more especially during last autumn and winter. Though
the marked seriousness of his countenance had attracted
the notice of others, he did not intend to reveal the feelings of his heart. At an evening meeting early in March,
his whole attention was arrested, and he returned home
with a burden too heavy to bear. His father, and mother, and sister were present, but he did not at once reveal his feelings, though his distress was such that he
supposed that they must know it.
He walked the room several times with both hands
clasped round his breast, and bending forward as if ready
to fall to the earth. He cried out:' Oh, my dear parents,
my sister, do you not care if I perish? I am going directly into hell. I shall be there before morning. D)o
pray for me. I want every one of you to pray for me
alone.' He shook each of them by the hand, and biol
them farewell as for the last time, and retired with a
candle to his own room, expecting soon to perish beyond the reach of mercy. It was a sleepless house, and
a night long to be remembered. Every one was crying
for help to him who only doeth wonders. He that heareth prayer gave ear to his people's supplications. The
young man read, and reflected, and cried to God who
was angry with him, to have mercy upon him. About
midnight he obtained relief, and went out to call his
friends to rejoice with him, and praise God for this
great deliverance. In the morning he told his minister
what great things the Lord had done for him, and went
from house to house, through that day, and day after
day, warning his companions, and beseeching them to
flee from the wrath to come.
A man of middle age who had been very careless
19




,218          THE CONVICTED INFIDEL.
and inattentive to public worship, was offended greatly
at the doctrine of election.  He conversed one day with
a particular friend of his on that doctrine. Both agreed
in condemning it. Not long after his convictions returned with greater force and frequency; and he was
convinced of the truth of that doctrine. He determined
the same day to see his friend and endeavor to convince
him of the error he was in, by telling him his own convictions. His friend, in the meantime, had been brought
down, and had submitted at the feet of Jesus, without
his knowledge. He went to a religious meeting at the
north part of the town, where his friend resided, and
there became distressed beyond measure. At the close,
he went across the way to his friend's house, which he
reached in extreme agony, and threw himself into his
friend's arms exclaiming:'Oh, do pray for- me. I fear
my case is hopeless, and I am lost for ever.' His friend
told him he was glad to see him in that condition, and
urged him to submit to God and give up himself to his
disposal. This he was shortly enabled to do, and began
to rejoice in the hope of the glory of God.
An infidel who had treated all religion with contempt,
was addressed by his minister with just a word as he
passed him to visit some pious friends in the house. The
minister thought no more of it, but it went to the heart
of the infidel. The next morning he applied to one of
the deacons, with the solemn and interesting inquiry of
the jailor:' What must I do?' He was told as the jail
lor had been long before. He is now very different
from what he was, and gives good evidence of having
passed from death unto life."
THE INTEMPERATE PROFESSOR.
I will further mention a few interesting incidents
which occurred in his own field of labor, and among
the people of his pastoral charge. One was the case of
an intemperate professor of religion, who, in prospect of
an exchange of worlds, was filled with the deepest anguish.
1827, Dec. 8. " I called to see a neighbor, a professor




THE TEMPTED PROFESSOR.          219
for many years, though not of this church, an intemperate man but of strong mind, and naturally of good sense,
who was sick of dropsy in the chest, not long to live; but
without hope, and on the borders of eternal despair. He
desired me to read the 14th chapter of Ezekiel, as ap#
plicable to him.'He that setteth up his idols in his
heart, and putteth the stumbling block of' his iniquity
before his face, and cometh to inquire of a prophet, I will
answer that man by myself. I will cut him off, and he
shall be a sign,' &c. He wished to know whether there
could be any mercy for such an one? I told him that
our business is to repent, and believe the gospel, and be
sure of mercy to such, and to no others. He dwelt also
on Proverbs i, 24:' Because I have called,' &c.  I call
unto him now, but he does not hear me, even as he called
upon me and I did not hear. I have often gone to that
meeting house with my idol set up in my heart. Now
I am afraid the Lord will cut me off, and make me a
sign. After I am dead they will say: That man is a
sign, because he set up his idol in his heart,' &c.
Surely this is a fearful case. He seems to me like one
of the foolish virgins:' Give us of your oil for our
lamps have gone out.'
THE TEMPTED PROFESSOR.
A certain member of the church was exceedingly depressed in her feelings on account of not having had
those manifestations of the divine favor at the communion table, which she desired.
1822, Nov. 1. A" Conversed with Mrs. L., who lately
united with the church. In trouble. On the (lay of her
reception she set up this mark, that if she should have
the manifestations of divine grace, she was a Christian;
if not she was a hypocrite. She had nothing. I asked
her if that was laid clown in the Bible as a mark of divine grace.
Nov. 19. Visited Mrs. L., who is in a state of temptation. I gave her notice before, and desired her to give
me an account of her state. Before she offered herself




220           IHE TEMPTED PROFESSOR.
to be examined, she had doubts of her state, and hesitated whether she ought not to wait until she had become~
more established. Some of her relatives advised her to
go forward, if she could, lest she should hinder others.
Her daughter offered herself, and finally she and her
husband ventured. Still she was doubtful whether she
should actually unite with the church. She feared, on
the one hand, that she should be fatally deluded if she did
unite; and on the other, that she might be the means of
harm, or neglect her duty, if she did not. She had heard
people tell of great light and comfort in that ordinance,
and she concluded that if she was a Christian, she
should have special manifestations of divine light and
love at the Lord's table. She went forward. But while
she was standing in the broad aisle, and attending lo the
confession, &c., it seemed to come to her mind,'You
are Judas.' This harrassed her grievously all day. She
had no comfort at the table. Down, therefore, she fell,
for she had not the sign of a true Christian.
She looked back to past times. She remembered the
morning after she obtained hope, and how the thought
then came to her:'Now, if you are a Christian, you will
have to pray as long as you live;' and how heavy and
burdensome it appeared then. Then it was suggested:'Now these things together prove that you were deceived like Judas.' Beinr, very offensive in the sight of
God, she thought she would not pray. The Bible was
all against her. She could not bear to read it. At intervals she had some little light and comfort for a moment,
but it would not stay. Often did she lament because
she could not be put back where she was before she
united with the church, and before she obtained a hope.
But even then she knew not what else to do than she
had done. This thought sometimes distressed her:'Why
did not God keep me from committing these sins?' Then
she would think how much more happy others were,
while she was full of trouble."
Young people are fond of mirth and amusement, and
even Christian professors often take liberties in such
matters which ill-become the disciples of Christ. Nor




HIS REGARD FOR THE SABBATH.       221
is it uncommon for them to justify themselves in so doing. It is therefore pleasant to see such conscientious
scruples in young profesosrs, and such an operation of
Christian principle, as appears in the following:
1831, March 5. " N. C., a young member received at
our last communion, called in distress, on account of
having gone to a sleigh-ride, in company of many other
young people, both professors and others. Her views
were very correct. She said she could not get near to
God, that she felt she had sinned in not doing all in her
power, that she feared others would think religion of
little worth, that she could not speak to them with
confidence, that she could not address her sabbath
scholars as she should. She wished to know what she
should do. I told her to confess to her Savior, and to
individuals, as she had opportunity, and to state her
views and feelings to her companions."
CHAPTER XVII.
HIS REGARD FOR THE SABBATHI
Dr. Yale was one of those who believe that "the
sabbath was made for nian." He regarded it as a most
imperative duty resting upon all men, to sanctify the
sabbath by a holy resting all that day, even from
such worldly employments and recreations as are lawful
on other days; and spending the whole time in the public and private exercise of God's worship, except so
much as is to be taken up in the works of necessity and
mercy."
There was no truth of which he had a deeper conviction, than that man most directly and certainly advances
his own well-being by a proper observance of God's holy
day. He was taught to respect the sabbath from his
earliest youth; and though he afterwards deeply lament



222  DISTRESS ON ACCOUNT OF SABBATH DESECRATION~
ed that he did not properly sanctify it in the days of his
youthful folly, and that he did sometimes indulge in
things of which he was afterwards sincerely ashamed;
yet he seems even from the days of his childhood to have
imbibed the sentiment which he ever after cherished as
one of the main pillars of Christian faith, that the observance of the sabbath is both intimately connected
with our success in the ordinary business of life, and
most essential for the promotion of the interests of the
church and the salvation of men.
A conscious defect as to its observance in his own
case, even though it were only in thought, or in the lack
of that spiritual frame of mind which he desired, was
ever to himiself a cause of extreme regret, and the want
of success in the business of the week, he sometimes
attributed to his not having properly sanctified the sabbath. Let me here again give some extracts from his
journal.
1828, May 3. "C It has been this week much as I expected it would be, from my manner of spending the last
sabbath. Truly it is the greatest folly as well as sin to
spend the sabbath in vanity and spiritual inactivity. It
injures the whole week. I have been so much occupied
as hardly to find time to pray. Very much dissipated in
thought. What need have I to watch and pray!"
It was this principle which he endeavored to carry
out in his own practice, and which he also earnestly inculcated on his people. He was always deeply distressed
at the desecration of the sabbath by others, and there
was a time when this gave him, perhaps. more trouble
in the church than any thing else. The business in which
a portion of the members were engaged, called them
frequently awayfrom home; and some of them, in those
days, thought themselves justified in prosecuting their
journeys on the Lord's day. At least the temptation
was so strong that it was not always resisted. Against
this sin did Dr. Yale set his face as a flint; and members
who had been guilty of such a course of conduct, upon
the fact beeoming known, were sure to be called to account; until at length this formt of sin, as far as repsects




I WOULD DIE FOR THE SABBATH,       223
the members of that church, ceased to exist.  His
views and feelings in this matter may be learned from
what follows:
1822, Jan. 19, Saturday nmorning. " Awaked in dis.
tress on account of our situation. Know not what to
do. Am resolved on one thing-to do all I can to save
the sabbath. We are not prepared for the Lord's supper.
I do not like to put it off. 1 fear I shall not be able to
know what to do, and shall have occasion to meet the
people like Ezra, when many had married strange wives.
Evening. -I have preached a sacramental lecture on
these words:' Confess your faults one to another, and
pray one for another, that ye may be healed. After
service I desired the church to stay. I stated my trials
about the sacrament on account of the violations of the
sabbath, I did not specify particular cases, but mentioned that there were many, that they were various —
that I had been enumerating several different pleas —
that I could not say that it would be expedient to receive
any public confession-that I wished that subject at
present to be kept out of sight and that we should attend to our duty. After I had done, one young woman
came to me, and desired to know if I referred to her in
any thing that I had said.  She was much agitated
and excused herself; but I did not know that she was
guilty. I told her, however, that if I thought she was
guilty, I should speak to her about it. I have been
troubled some since I came home lest my measures
should not be found piudent. But I am satisfied that
the cause is good, and that religion must stand or fall'
with it. I expect to see the effect of it to-morrow. I
expect several will keep away from the table, perhaps
even from the house of God. But I have said that I
would die for the sabbath, or live with it. Here, oh
Lord, I am at thy disposal. Oh, strengthen me. I stand
with thee, and thy law, and thy word. Oh, direct me,
that I may conduct just as I ought toconduct. I feel
that I have Ezra's workl in some measures May I have
his spirit, and his helpers. Remember me, oh, my God,
for good.'  This is a conflict, and'in the Lord only
have I righteousness and strength/'




224                REFLECTIONS.
Review and Reflections.-This has been a painful
week. Had it brought me near to God, it had been salutary. It appears that God has taken me at my word,
and is emptying me in earnest. Amen. Only let me be
filled with his grace. This is all I need after being
emptied, and that is the design of being emptied."
Sabbath morning, July 20.' The subject of the sabbath occupies my mind, and I have thought of this
resolution, as suitable for every Christian and the whole
church; viz:
Resolved to abstain from traveling and other exercises, both of speech and action, which are of a nature
to prevent the spiritual use of the sabbath; and to adopt
this rule, viz: In time of temptation not to inquire
whether we may be indtulgbed in doing this or that, tut
whether God requires us to do it, and to regulate ourselves according to the deliberate and prayerful decision
of the question in the light of God's word and the
prospects of eternity."
March 16. " Went to church meeting at 2 o'clock,
with a heavy heart, not knowing what would be the result. Had seen no other of the brethren. Had not
prayed as I ought. Many came. The meeting was
solemn and interesting.  God was there and melted
every heart. All were agreed. God has preserved
and honored the sabbath. To him be all the glory.
Amen."
March 17. "Yery much fatigued, and went to bed
early last night, and rested well.' Thankful every time
I awaked for the goodness of God yesterday. My heart
is comforted amidst my labors."
1828, Feb. 18, Monday. "In the forenoon a man
called, who came from Milton, sabbath morning. Came
to Fonda's Bush and attended church, and then came
here after meeting. I set before him the evil of such
conduct, and gave him a tract on sabbath occupations,
the same that I gave to the teamster yesterday."
The extracts which follow may serve to give us some
idea of his own conscientiousness in respect to sabbath
consecration 




THE BEST MARKET DAY.          225
1824, Nov. 7. "This afternoon I have preached on
sanctifying the Lord's day, especially in thought. I endeavored to show what thoughts were wrong, and the
best means to prevent them. Conscience is the point at
which I aimed. I reached my own in some measure. I
feel very guilty of worldly thoughts on the sabbath. I
feel as though I had long provoked God, and injured
my own soul, and the souls of others. My sabbaths
for a long time have not been as they were once. Now
I set myself to seek the grace of God in this respect,
and to use every exertion to sanctify the Lord's day, in
that little world which is within me. May the Lord
afford me help. I do now solemnly brand worldly
thoughts on the sabbath as sinful. Lord, help me to
banish them. Amen."
Nov. 29. "Yesterday after meeting I could not pray.
In the night could not sleep well. Examined and found
I had not kept the sabbath as I ought. Having received
two letters I read them both, though knowing the
import of one, I needed not to read it, and the thoughts
of the other should have been put away. Thus I sinned,
and God hid his face from me. I endeavored to humble
myself this morning, and seek pradon."
Among his papers has been found one which, in his
own peculiar style, presents his estimate of the advantages of a proper observance of the sabbath; and I feel
sule that the reader will be pleased to have this thoughts
on this subject, clothed with his language. This paper
is as follows:
THE BEST MARKET DAY.
This is the day in which we can gain the best things
in the greatest abundance. No doubt of this. Suppose
that on one day of the week, and one only, gold, precious
jewels, the best provisions, the most desirable raiment,
and other most important articles could be found in the
market, and in the greatest abundance; would not that be
the best market day? Up early then and away to the
market. Take with you all the means which you can




226            THE BEST MARKET DAY.
command, and vessels in abundance to bring home your
gain.  Be earnest to find the best stalls, and to obtain
the best articles. Be diligent to improve every moment
and secure the best opportunities, and continue as long
as the day lasts, or while the market is open. And
when you return home be careful and watchful that
nothing be lost or stolen.
This day is the sabbath. On this day God keeps
open a market. At his house treasures abound, altogether the richest and the best.  During the whole
twenty-four hours, may we come to seek supplies; but
about four hours in the middle of the time is most favorable. Then he keeps open house, where all may
come and buy freely, without money and without price.
His servants are there and all things are ready and in
order. He invites,'Ho, every one that thirsteth, come
ye to the waters; and he that hath no money, come ye,
buy and eat; yea, come, buy wine and milk, without
money and without price" Isa. lv, 1.
But without a figure. The sabbath is the day to be
improved above all others for the special purposes for
which it was designed. It is set apart from other days.
God drew around it a guard, saying, this within is
holy ground. Rest here from ordinary pursuits. Tread
not upon this spot with unholy feet. It is sanctified.
A peculiar blessing rests upon it. On this day commune
with God, and with one another, on the greatest and
best things. When Israel came out of Egypt, God
added new reasons, even his wonders in delivering them
from bondage. When the Lord Jesus rose from the
dead God changed the day from the seventh to the first,
for the purpose of celebrating that great event, andi
adding new themes of thought, gratitude and praise.
And now, in the ends of the world, he tells us there is
a rest, a sabbatism, which remains for the people of
God. So that, while creation calls us to contemplate
God's wonders as the first, and providence as the second,
and redemption as the third, the future glory of heaven
completes and closes the whole. Thus does the sabbath
afford us time and opportunity for the highest mental




THE BEST MARKET DAY.          227
improvement and enjoyment. The common affairs of
life, labors for the things that perish, are laid aside.
The usual opportunities and means of improving the
mind in useful knowledge, in literature and science aer
laid aside also. And the attention and time are wholly
devoted to know God and Jesus Christ whom he hath
sent. In these sacred studies God opens the book of
creation, and we may read in the heavens and the earth.
He opens the book of providence, every day's work of
which presents additional views of his w isdom, power
and love. He opens the book of revelation, in which
he throws light on parts of his other books which are
obscure, and opens new views of himself, of which in
his book of creation there is not the slightest trace, not
a line or a letter.
The book of experience, also, lies open to our inspection, in which we may read of the dealings of God
with us, and of the influences of our fellows upon
us, either for good or for evil. Besides these books,
which are open on this day especially, as we have
special time and opportunity, God sends his servants,
specially qualified and commissioned to assist us in our
endeavors to become wise unto salvation. In the midst
of his redeemed from among men, his chosen, his
friends, we may appear, to attend upon the instructions
of his servants, and unite with them in celebrating his
praise, calling upon his name for all we need, studying
his holy oracles, and laying up in heaven durable riches
and righteousness.
Is not this, then, the best market day? On what
other can we find so much of equal value, or so many
means, opportunities and helps to attain it? Do we not
also observe that they who do not improve the sabbath
remain destitute of these purest, best, richest treasures?
Other things they may have. But of these they remain
destitute. And when they come to leave the world,
they are wretched and miserable, and poor and blind,
and naked. Many times they know it; but if not, it is
a reality. Let nothing, therefore, hinder the improvement of God's holy day for the attainment of its




228             SABBATH OCCUPATIONS.
legitimate objects-the treasures of heaven and preparation for their enjoyment. Proposals may be made
to you from  the thoughtless, the idle, the vicious;
your friends, your neighbors, your enemies; pretended
religionists, or the despiser of all sacred things, but
reg'ard them not. Tell them as Nehemiah,'I am doing
a great work so that I can not come down. Why should
the work cease, while I leave it, and come down to you?'
SABBATH OCCUPATIONS.
"s It is impossible to keep the sabbath well without
suitable means of improving it. Among these we may
notice the following:
1. Public worship, including its accompaniments.
2. Secret worship, including its accompaniments.
3. Family worship, including its accompaniments.
4. Reading —the most holy books-first of all the
Bible.
5. Mleditations-including the putting them  upon
paper.
6. Conversation —most holy, heavenly.
7. Teaching and learning. It is the duty of some to
engage in teaching divine things on the sabbath-of
others to engage in learning.
8. Exercise-such  as duty requires in the care of
domestic animals, children, &c. Such as may be necessary to take us to the house of God, or any place where
we can give or obtain instruction.
9. Ma'ing, collections for the poor, I Cor. xvi, 1, 2.'Welcome sweet day of rest,
That saw the Lord arise;
Welcome to this reviving breast,
And these rejoicing eyes.''Is there not a cause?' said David to his elder brother. David had just come to the army. He had seen
and heard the giant.  He had felt a noble indignation
that no Israelite had gone to meet him. He was inquiring what should be done for the man that killed
him. He had said,' Let no man's heart faint because




HIS GREAT INDUSTRY.            229
of him.  I will go against him.' His brother Eliab,
stung with the reproach cast upon him, though not
intentionally, but necessarily, by the words of the
stripling, said,'With whom  hast thou left those few
sheep?' &c. David modestly and meekly replied,'Is
there not a cause?' As though he had said, Did not my
lather send me? &c. Is there not a cause why I am
here?
So may the lover of the sabbath ask, Is there not a
cause for saying,  Welcome sweet day of rest?' Do you
not go forth and take pains to meet a distinguished
man who appears in your region, your town, or city?
We say,'The king himself comes near'-even Jesus,
the King of kings, and the Lord of lords. Is there not
a cause for saying,' Welcome?' IDo you not think much
of a day of feasting, of the good food, the pleasant
associations, the pleasant and profitable discourse?
Our King himself comes near.  Nor does he comq
empty.  But he comes,'To feast his saints.'
Then may we sit and see him here,
And love, and praise and pray.'
Is there not a cause? You delight in your company,
feasting, converse.  We in ours.' Welcome sweet day
of rest' Again we say,' Welcome,' "
CHAPTER  XVIII.
HIS GRJEAT INDUSTRY.
As Dr. Yale had a specific end for which he lived, he
was very laborious in his efforts to attain that end. He
did not enter the ministry because he regarded it as a
life of ease, nor did he ever feel a disposition to wrap
himself up in his mantle and spend his days in idleness. His purpose was to fill up every day and every
20




230             REVIEW OF A WEEK.
hour-first in the closet, then in the study and the
prayer meeting, and the Bible class, and the conference
room, and the family, and the public assembly; always
doing something with the design of advancing the
great end for which he lived. He was truly in labors
abundant. To illustrate this position is the design of
the present chapter-and it will be done altogether by
extracts from his memorandum and his correspondence.
I will first transcribe the record of the labors of a
single day, and then of a week, and of a month successively."
1830, June 3. "At 8 o'clock I set out to visit the
north-west district.  I visited twelve families, rode
about twelve miles, lectured at four after catechising a
number of children at a school, attended. a Bible class in
the evening at another school-house, and returned home
about half-past nine."
1816, Dec. 21. "-Rode sixteen miles and preached at
the funeral of a child. Returned home at evening. If
the value of my services were to be reckoned according
to the quantity, my time this week would not be considered useless.  I have traveled a hundred miles,
preached six times besides the sabbath, in as many
different places, made ten family visits, written several
letters, and revised a sermon for the press. But I feel
as though I had robbed my own people to supply the
destitute in this region of desolation.  Greatly are
ministers needed in this region."
1824, Feb. 2. " Returned home and attended the
monthly concert in the evening. Very cold and unpleasant, so that only a few attended. Thus have I
finished the work of seven days, in which I have rode
a hundred and ten miles, preached six sermons, attended
one funeral, two  prayer meetings, distributed  six
Bibles, and a number of tracts, and had intercourse
with about twenty families. I have to lament my want
of a spirit of prayer and nearness to God. I sometimes
fear that all is vain for want of that holy intercourse
with God, which is the life of all religion and
action."




REVIEW OF A MONTH.             231
1822, April 27. "During the week I have done a
considerable part of that work which has been long on
hand, viz. reviewing and arranging church records. I
have visited twenty-seven families, and written two
sermons, and attended a church conference, besides the
conference of young people. How rapidly my time rolls
away!  How soon will all be over, and the business of
eternity commenced!"
1828, March I. " This week I have preached six
sermons; on the sabbath, three; on Tuesday evening,
one; on Thursday, one; to-day, one. Have attended
ministers' meeting, Bible Society, a fast, a church
meeting, two Bible classes, and rode twenty-four miles.
0 that God would bless my labors and crown them with
success."
Review of a month:
1829, March 31. " Have administered the Lord's
Supper once, admitted two young men to communion,
baptised five children, preached seventeen  sermons,
visited sixty families, wrote four sermons in full, obtained ninety-two dollars in subscription for domestic
missions, attended three prayer meetings, including
concert, eight Bible classes, two funerals, two weddings,
visited four schools, heard one sermon, rode about a
hundred miles, attended a ministers' meeting and two
meetings to promote the interests of the Bible Society,
and received many visits. This makes a show, but O
what reason have I to be humbled and to lament my
want of grace, humility, love, piety, faith.  I have
spent much time with my people, and some of it profitably; some, I fear, unprofitably. I see no revival.
Lord, help or we perish."
Dr. Yale performed a vast amount of labor among
his people by way of pastoral visitations; sometimes by
himself alone, and sometimes in company with some one
of the members of the church. Of this, such like notices
as the following are found in his journal:
1828, March 3. "CThe visiting committee met, and
agreed to go with me; one on Wednesday, and the other
on Thursday."




232            TOM PAINE'S TOE-NAIL.
March 5. "' Early in the morning, with brother M., I
started to visit one section. We visited ten families. In
the evening attended Bible class at Capt. Jones's. A
good number, more than ever before, present. Very
weary, but much encouraged to think my plan can be
carried into effect."
March 6. Early, brother M. and I rode to the North
West Corner, six miles, and during the day visited
fourteen families. In the evening attended Bible Class
at Mr. L's. Very much encouraged to-day, though
weary, to think my plan can be effected. If twentyfour families can be visited in two days, a hundred and
twenty may be in ten, especially as we have visited
some of the most distant. But, 0, what a deplorable
condition are many poor parents and children in! The
Lord be pleased to show us what to do for them, and
especially for their poor children."
March 11. Went out early and visited twenty-three
families in one district.  Only five members of our
church in those families.  Only two families where
prayer is regularly offered. Only four families that
attend any church with any tolerable regularity. Four
habitual drunkards, and several other hard drinkers.
Found one little bit of Tom  Paine's toe-nail —,vile
trash, in a poor wretch. The number of children is not
very large, as most of the families are young. O Lord,
ny eyes are unto thee, for I know not what to do."
March 13. " Spent the day in visiting about eighteen
families. Found much more encouragement than in any
other neighborhood. Think some will be got out to
church without much difficulty, and that several sabbath
school scholars will be added to our classes. Felt fully
convinced of the necessity, propriety and utility of my
work, though very laborious. I am now about half
done, having visited about seventy-five families. I
think I shall finish next week, by divine help. May
the Lord prosper this work."
March 15. " During this week I have in three days
visited forty-eight families. Thus, by the divine bless



HIS MULTIPLIED LABORS,.         233
ing my work can be done. 0 may I be directed as to
what I shall do next."
There were times when Dr. Yale felt exceedinglyo
pressed with the multiplicity of his engagements, and'
the amount of business which demanded his attention.
A single example:
1823, Oct. 9. " In my feeble state of health my duties
and cares press upon me; but I try sometimes to cast
my burdens on the Lord. I have great and difficult
business on hand. Care of my soul-care of my family
-care of students-care of my church and peopledefence of the gospel against error-irregularities of a
member-Bible Society —Tract Society —Domestic Missions. I have to solicit subscriptions for the last, at'
home and in Charlton; also at home for the Bible So-,
ciety —4 have to converse with many, and defend the'
gospel-I have to preach soon on a sacramental occasion-I am appointed to preach an ordination sermon
in Albany.  O Lord, give me strength, wisdom, grace,
humility.  How different is it with me now from what
it was ten years ago!  Then I desired more business.
Now I am burdened with it. 0 may I rest on God', and
do all I can."
If any should be disposed to inquire how he was able
to accomplish so much, it is doubtless to be found in the
fact, that while he reduced every thing to a system, he
took care to improve all his tim e to the best advantage
Yet it is true that in the midst of all his industry, and
when laboring to the utmost of his abilities, he frequently regarded himself as dolng but little, and deeply
bewailed his own remissness.  We may see this in two
or three sentences in a letter to a friend:
" I plod along, doing a little and a little, and hoplng;
to do more. But I shall be in my grave long before I
have done my duty. It is often a great grief to me that
I do so little, and see so little done by my means. Sometimes I murmur at God, and sometimes I loathe and
abhor myself. But one thing comforts me in some of
my lucid moments —that this good cause will live, and
flourish and triumph, when I gar dead. Glorious truth,




234          THE IMPROVEMENT OF TIME.
I am confident that you rejoice in this, in regard to
yourself; and may not you, and I, and our brethren
truly rejoice, that we shall rest from our labors, and see
our avior raise up wiser, better, holier men, to gain' the crown of all the earth.'"
The sense which he cherished of his own remissness,
is expressed in the following paragraph from. his diary:
1830, Nov. 7. "' Felt this morning an increase of guilt
for neglecting time and opportunity. Oh, how much
good might I have done, had I improved every time and
every opportunity, even the least!  I confessed my sin,
and entreated forgiveness. JVow by the help of God, I
will improve time and opportunity, even the least. This
is my duty. Let grace enable me to keep it always in
mind."
This last resolution is, in fact, only expressive of the
principle on which he had been accustomed to act heretofore; and from the following extracts we may see the
perfect system to which he had every thing reduced:
1821, Aug. 8, Wednesday morning. "' Gird up the
loins of your mind,' I Peter, i, 13. These words came to
me as soon as I awaked. I felt that I had let the reins
loose for a long time, as to rising, as to devotion, as to
the management of my time and my business, and my
intercourse with my fellow men. I felt the need of immediate reformation. I arose, and reflected, and resolved
and prayed. For I know these must be joined together.
Rise at 5 o'clock, or before, uniformly. Half an hour
in reading, meditation and prayer. Half an hour for
breakfast and family worship. Four hours in study,
composing sermons or attending to some other study of
importance. All the time lost from this to be carefully
regained the first opportunity. One hour for attention
to domestic concerns. One half hour to reading the
word of God, meditation and prayer. One hour in
hearing recitations. One half hour in dining.
At one the afternoon begins.  Monday, Tuesday,
Wednesday, three hours among my people, or otherwise
engaged in company. Half-past four, recitation, one
hour. Sup at half-past five, half an hour. At six, the




HIS SYSTEMATIC ARRANGEMENTS.      235
evening begins. Three hours among my people instead
of three iii the afternoon. This to make up the time.
Otherwise read. At 9 o'clock family worship, close
with half an hour's private devotion, including a review
of the day.
Thursday afternoon devoted to visiting and religious
conference or prayer, or lecture. The evening may be
substituted. Hear no recitations on Thursday unless I
go out in the evening, or have failed on some other day.
Friday afternoon, receive such visits as my people
may see fit to make me. Evening, to singing, and hearing my students' composition or speaking, when not engaged in company.
Saturday afternoon to conversing with serious persons,
or serious Christians, or making up deficiencies in the
business of the week. Evening to meditation and prayer
-preparation for the Sabbath-general review."
In all his arrangements, Dr. Yale was particularly
systematic, though the order of his arrangements was
not always the same. An arranogement somewhat different from the above appears in the following:
June 15, 1826. This being my birth day, I thought
it neediul to set it apart for special prayer, with a view
to seek wisdom and grace for myself and my people;
more especially to digest a plan of operations which
nay tend more systematically and effectually to secure
the great ends of the ministry. Renewed my covenant
with God.
Resolved, To spend one hour in the morning and one
in the evening, every day in reading the more devotional
parts of the word of God, in prayer, meditation and
contemplation, and the readingo of such books as are of
a devotional character, and suited to promote personal
piety. The hour in the morning to commence ordinarily
at 5 o'clock, and the hour in the evening at sun-set.
When this can not be done, some other hour in each
division of the day to be secured.
Resolved, To spend one hour each day in suitable attention to domestic concerns that every thing may have
a due and seasonable share of attention; the hour to be




236              ORDER OF THE DAY.
ordinarily the next after family worship in the morning.
When that is not practicable, some other hour, and when
need requires on some special occasions, there may be
more time at once, but as rarely as possible in the
morning.
Resolved, To spend one hour each clay in preparation
for the pulpit; that hour to commence ordinarily at 9
o'clock in the morning. To be made up in case of failure, in the use of the first unappropriated hour.
Resolved, To spend one hour each day in the study
of theology systematically, reading, writing, &c., that
hour ordinarily to commence at ten in the mornings
Resolved, To spend an hour each day in the cultivation of general literature and the improvement of the
mind generally; that hour ordinarily to commence at
eleven in the morning.
Resolved, To spend one hour each day in visiting
my people, on religious subjects exclusively; that hour
to commence at 2 o'clock P. 1M.  But when more
convenient, two or three hours consecutively may be
thus employed. This one hour to be exclusive of- all
other intercourse, and as spiritual as possible
Seven hours each day are stated, and the business assigned to each is to be considered as the order of the
day, viz:
Two hours for clevotion-one hour for domestic concerns-one for preparation for the pulpit-one for the
study of sytematic theology-one for the cultivation of general literature-one for religious visits.
Nor were these empty resolutions, made to be lost
sight of as soon as they were made. His aim  was to
carry them out to the very letter, though in some instances he found this to be attended with great difficulty.
Yet whenever he failed he was accustomned to notice the
failure with great particularity.  Such failures are noticed in the following:
1826, June 25. "'On Maonday I finished the report of
the Bible Society and attended to the order of the dayS
in all things except evening prayer. Tuesday attended
to business, but not to the order of tile day except evening prayer. I did not neglect all devotional exercises




HIIS MANY INTERRUPTIONS.        237
on Monday evening and Tuesday morning, but could find
no opportunity for the usual exercise in full. Wednesday and Thursday very diligent and recovered all."
Sabbath morning, July 2. " The week past was very
much like the last sabbath. I did not prosper in any
thing. That sabbath's influence ran through all the
week. Monday, Tuesday and Wednesday occupied with
company, and I found it extremely difficult to attend to
the appropriate business of every hour. My deficiencies
are not made up, though I tried hard on Friday and
Saturday. My work is up and two weeks yet in advance.
But my devotions except in the morning, are behind for
three seasons, and my visits for five, and my study of
theology and general literature for two each. It is hard
struggling indeed. Oh, how muclh do I need the grace
of our Lord Jesus Christ!"
While Dr. Yale was always glad to see his friends,
and while he was ever ready to attend to the calls of
such as had business of importance to transact, with his
peculiarly industrious habits, it is not to be wondered at
that he was sometimes greatly tried at those interruptions which he was compelled, occasionally at least, to
meet.
This is well expressed in the extracts which follow:
1830, Dec. 17. " Near 12 o'clock, M. J., a minister
who is going about from place to place, with little to
do, called on me. I-He seems to be a good man, and is said
to preach well; but he is somewhat wild. I felt tried
at the interruption, but thought of Mr. Newton's
saying,'No man knocks at my door but I think God
sent him. Another,'The man who wants to see me,
is the man whom I want to see.'"
1831, Jan. 6. "It seems as though I should never do
any more business in the way of study. But I must remember that,' The man who wants to see me is the man
whom I want to see.' And' when a man knocks at my
door, let me think that God sent him.' Oh, let me live
and breathe pure the air of heaven."




238             HIS DOMESTIC HABITS.
CHAPTER XIX.
HIS DOMESTIC HABITS.
If we would understand a man's real character we
must look at him at home. When one goes abroad, he
may be expected to change his apparel.  We are to
look at him in his every day clothes, if we would know
what he is. At home a man acts under less restraint,
and it is there that his heart is turned inside out. Men
have often seen Dr. Yale in the pulpit, in the prayer
meeting, in the Bible class, in the meetings of ecclesiastical bodies; have watched his movements while
engaged in efforts to promote the institutions of benevolence; and have regarded his example as preeminently
worthy of imitation. But let us stop awhile at his
dwelling-look at him in the social circle, in his intercourse with his family, in his management of his
secular affairs, and in the discharge of the varied duties
of domestic life. The quaint saying sometimes used,
"A saint abroad and a devil at home," could never have
been appropriately applied to him. His saintly character shone with as much lustre in the bosom of his own
family, and in his every day deportment among his
domestics, as it did in the performance of the more
public duties of his ministerial office.
In the management of his pecuniary affairs, he
always acted on the principle of the most rigid economy.
In his expenditures, indeed, he was never parsimonious
or stingy; he never refused to procure things which
were really necessary and useful, for the sake of saving
expense. There was in him  nothing which in the
remotest degree, partook of a miserly disposition. Yet
did he religiously abstain from the purchase of those
articles which were not in themselves useful, and of
which he did not himself stand in need. From  the
earliest period he kept the most accurate account of all
his receipts and expenditures; and was ever careful that




HIS DOMESTIC HABITS.          239
the former should not be exceeded by the latter. He
noted down every bushel of grain which he bought, and
every barrel, of flour and every article of apparel.
When on a journey, every item of expense, even the
most minute, was carefully registered; and at the end
of the year, his receipts and his expenditures were all
carefully looked over and the difference between them
ascertained. Though he lived, at least a considerable
portion of his life, upon a small salary, and though
there were times when he was greatly straitened and
embarrassed in regard to his pecuniary affairs; yet he
always contrived to live within his means; he never
contracted a debt without a reasonable expectation of
being able to pay it; and by good husbandry and the
help of an excellent companion, he was enabled always
to have the necessaries and many of the luxuries of
life for the comfort of his family and the entertainment
of' his friends.
Dr. Yale may be said to have been " given to hospitality."  His friends were always welcome at his
table; and the stranger who was in circumstances of
want; and deserving of sympathy, was never turned
away from his door, without having occasion to be
thankful for kindnesses received.
While he was specially devoted to his appropriate
work as a minister of Christ, he was accustomed to
superintend his own domestic affairs. He was sometimes assisted in the care of his domestic animals, and
in other ways, by young men who were admitted into
his family, for the purpose of deriving assistance from
him in procuring an education; and while he occupied
the parsonage, the most of the labor in the cultivation
of the land was performed by others; yet did he with
his own hand perform many of those services about the
barn, and in the garden, which are sometimes committed
to others.
Shoveling paths about his premises in the winter,
and tending his garden in the summer, was labor which
he seldom  called upon others to perform. He never
thought it a disgrace for any man to work; and though




240              SUMPTUOUS LIVING.
manual labor was by no means that to which he devoted
his time or in which he expended his energies; yet did
he never consider it a disparagement to engage in such
labor when circumstances required it. At the earliest
dawn of the morning was he employed in something
useful. Rising with the lark, even while most others
were holding communion with the goddess of sleep, it
was not uncommon for the sound of the saw at the
wood-pile, to proclaim his habits of industry.
He was always exceedingly grieved in view of the
frequent dismissal of ministers from  their people, for
the want of a competent support; regarding it as indicating a lack in the people of a proper estimate of the
gospel, or in the ministry, of those habits of frugality
and economy which are so much to be desired.
On this point has he expressed himself in his correspondence with a friend; and I feel disposed to give
place here to a few extracts, inasmuch as they serve to
exemplify so clearly the principles on which he managed
his own secular affairs. He writes as follows under
date of October 2, 1816:
" The new doctrine supported by Mr. B. and others,
of which you speak, I believe is not so new as the age
in which we live.'God hath ordained that they who
preach the gospel, should live of the gospel.' But has
he ordained that they shall ride in elegant carriages, be
drawn by the finest horses, clothed in the most costly
array, dwell in the most spacious mansions, fill their
houses with the best furniture, and load their tables
with the most sumptuous provisions?  I think that in
order to maintain consistency, and to keep the dust off
their feet, when they have once shaken it off, they must
reduce their expenses to the gospel scale. I am satisfied,
sir, that our good Christian brethren will not be far
behind us in their exertions to build up Christ's kingdom.
But with what face can a minister complain for want
of support, when his useless or s'uperjluous possessions
would support him one, two, three or four years? Not
that a minister is to be reduced te bare necessities, but
let him be frugal."




AN ADEQUATE SUPPORT.           241
In another letter, written a little later, we find the
following:
"Were we always suitably sensible of the all-sufficiency of God should we ever distrust his providence?
But 0, how much do I think of my wants! how little of
amy mercies! how much less of him that has given all
that was good for me, and has promised to' withhold
no good thing from them that walk uprightly.' I do not
know but such anxious thoughts sometimes knock at
brother B's door- for he has written once or twice
about small salaries, dismission of ministers for want of
adequate support, &c. But I believe my friend is some
like one who formerly said,'I have learned in whatso-ever state therewith I am, to be content.' So he says
to these knockers,'There is no place for you in my
house.' Keep'em out, good brother, keep'em out; the
good hand of God which has fed you all your life long,
will always have something to give you and yours,
while it continues to feed the ravens. As to being dismissed for want of support, I suppose I might have
been so dismissed ten times before now, if I could have
found so many new places to settle in; but I think when
I begin to feel a little uneasy, of an old proverb,'As a
bird that wandereth from her nest, so is a man that
wandereth from his place.' Though I have need enough
of Christian resignation, yet it has been fixed in my
mind ever since I entered upon the work of the ministry,
that I should have no abiding city on this side heaven;
that I should go whither and stay where my Master
directs, and remove when he calls me away. I trust
he sent me to this place; I came freely: I am willing to
stay as long as he finds me employment and support
here; and as willing to go whenever he calls me away.
As to salaries, I believe it would be far better for
ministers to preach them down than to preach them up
-not so much by diminishing their demands, as by
removing the causes of them.  And what are those
causes? Extravagance in consuming, and improvidence
in securing the necessaries of life. And what are the
causes of those causes? The extravagance and pride
21




242          HIS CONVERSATION AT' HOMIE~
of the people.  The former raises them  above their
ministers, the latter is ashamed to see them poor. Let
ministers preach down these vices in their people, and
they will live as well and be as useful, with a small
salary as a large one. 1 call them vices, for I consider
them so in their own nature, and the fruitful sources of
the complaints both of ministers and people."
In his family, while Dr. Yale never put on the aspect
of moroseness, he was always serious and sedate. He never
said any thing silly or unbecoming his profession; but his
conversation was always instructive and useful. He was
always particularly guarded against making censorious
remarks about others, even such as were doing their utmost to destroy his peace and mar his usefulness. During the few last years of his life, especially, his conversation in the domestic circle was almost exclusively on
the subject of religion. During most of the time for
many years, did he have under his care and at his table,
a number of young men or boys who were mostly occupied in literary pursuits or in studies preparatory for
college. In associating with these youth, it always
seemed to be his object so to direct the conversation as
that they might receive some useful information, or that
some salutary religious impression might be made upon
their minds. The proper education of children he always regarded as of primary importance; and whenever
he associated with the young whether in his own family
or elsewhere, he aimed to say something which they
would afterwards remember to their profit. The youth
in his family he was careful to instruct in the things of
religion. He faithfully and diligently taught them the
truths contained in the Shorter Catechism; for many
years they committed a verse of scripture each day,
which was recited at the table during the morning meal,
and he afforded such assistance as the case required, to
the members of the family, in familiarizing themselves
with those parts of the sacred text which constituted
the lessons of the sabbath school.
As an illustration of the fidelity with which he sometimes dealt with those under his care, I have transcribed
the following from his memorandum:




HIS FIDELITY WITH A YOUTH.       243
1845, June 22, Sabbath. " Since meeting I have been
attending to the sabbath school lesson for the next sabbath. Ps., xcii, 9:'For lo, thine enemies, oh, Lord,
for lo, thine enemies shall perish.' I was hearing the
lad Elisha say the lesson, and repeating it, when an impression came and I asked him: Do you believe it? He
said he did. Are you God's enemy?'I suppose I am.'
Do you believe it?  He thought he did. No, you do
not believe it. If you believed you had a serpent in
your stomach, would you not be concerned about it?' I
should.' Would you not be inquiring:''What shall I do?'
Would you not go to Dr. Peake and ask if he could not
do something for you?  Now, the devil, the old serpent,
is in your heart, and you do not believe it. He manifested some alarm. I pressed him; but every word I
said pressed my own conscience. You do not believe.
No, I do not. If I did believe that every impenitent
sinner had the devil in his heart, and was God's enemy,
and would certainly perish, I should not, I could not live
as I do. Ay faith is dead. It produces no works. Is
not God now hearing prayer for the Spirit, by convincing me of unbelief? This is the very thing. The Spirit
is come. The Spirit now makes me feel my deadness
in regard to faith. Do I now desire to have God pour
out his Spirit upon me? Then shall I hear his reproof.
Then shall I do as my convictions tend. Is not this the
beginning? Is not this a little speck of a cloud? Oh,
that God would add to it; for I am so dead that I can
hardly say:'Lord, I believe, help thou mine unbelief."
In their morning devotions in the family, each reader
had his Bible, and each took his turn in reading,
thereby securing a more close attention to the word of
God than would have been likely to be secured in any
other way. It was expected that the whole household
should be present at family worship; and it was his
wish, also, that these services should be participated in
by laborers in his employ. It was hardly to have been
expected that persons in his employment and in his
presence, would often be guilty of grossly vulgar or
profane language-but a story is told of one, to this ef



244        THE PROFANE SWEARER REBUKED.
fect, that at one time a man in his employ became very
much irritated at some thing, and uttered an oath in the
presence both of himself and some youth who were
then residing in his family.
Dr. Yale says to him somewhat as follows: "Mr. C.,
when we swear, we won't swear before the boys." The
man felt the rebuke, received it kindly, and remembered
it ever afterwards.
At his own table, Dr. Yale was always in the habit of
having two religious services, the one at the commencement, and the other at the conclusion of the meal. This
practice he maintained to the last, although the second
religious service at the table had gone so extensively
into disuse. He deprecated the practice of rising from
the table at the close of a meal, without giving a formal
expression of thanks to the Giver of all good for the
blessings received.
His sentiments on this point he uttered in a letter to
a friend under date of Aug. 15, 1852, as follows:
"In the families of Christians and ministers, one exercise of devotion at the table operates rather worse in
general where I have been, than it did in your family.
Rarely are the members together at the table, or the
family altar. It grieved me greatly to see this irregularity. What a little thing is the neglect of giving
thanks at the table, instead of asking a blessing and
giving thanks! What a little thing  How  great
an evil! With many families, even religious, where
they have prayer and reading the word morning and
evening, some of the members, sons or daughters,
or some of both, are never present at the same time;
and as to family instruction, it is out of the question.
IMy soul has cried in the night over these evils. If
there is not a change, religion will die out. In more
than thirty families where I have been at table within
three months, only two have been regular.  Those two
have two exercises at the table. All are present when
the blessing is asked. All are present when thanks are
returned. And when family worship is attended they are
all present. There is no need of a bell or a call to get




HIS PULPIT PREPARATIONS.        245
them together. For they are together, and ready to
read and give attention to prayer. What a terrible influence this irregularity has upon the Christian family
and community! No wonder the bands of parental authority are feeble. Children despise the religion which
is eaten up by the world. Can I expect to effect a
change —to dip out the waters of the St. Lawrence with
a thimble? I will try to do what I can, and God is able
to do the work. Will you not help me?"
CHAPTER  XX.
HIS PULPIT PREPARATIONS AND THE CHARACTER OF HIS
PREACHING.
As to the amount of labor bestowed upon his preparations for the pulpit, there was no uniformity. There
were times when he was so much occupied with a great
variety of other duties, and his studies were so much
interrupted that he found it impossible to bestow as much
labor upon the preparation of his sermons as he desired.
Sometimes he preached extemporaneously.  Sometimes
he wrote but the introduction and heads of his discourses.
On some of these occasions he preached with much
comfort to himself, as well as profit to others; while at
other times he speaks of his own want of enjoyment in
his ministrations, and expresses his apprehensions that but
little good had been accomplished. He was accustomed
however, very generally, both in the early and later
years of his ministry, to write out a large portion of
his public discourses.  He felt the need of careful
preparation for the pulpit, to such an extent that, in
systematizing his labors, he designated particular por
tions of time to be employed in this specific business.
Thus: 1828, April 1. "6 A month for study. By the
help of God I am going to spend two hours every day,




246      POOR OPINION OF HIS OWN PREACHING.
except the sabbath, in the entire and exclusive business
of preparing sermons. If I am hindered at the appointed
time, then the next two I can command. Lorl, help me
in this work."'
The following rules for the composition of a sermon,
may also be found in his diary, viz:' In every sermon
consider well the meaning of the text. What is opposed
to it —whom it may favor-whom it may oppose-what
good it may offer or secure to some-what evil it may
portend to others-how the glory of God is affected by it.'
As it respects the character of his pulpit performances,
they were generally estimated much more highly by
others than they were by himself. To a great extent he
had a poor opinion of his own preaching-which he
expressed in the following terms:
1827, ]Dec. 9. Sabbath. " This has been a peculiar day
— so slippery that few could get to the house of God,
and rainy too. I have preached as well as I could, but it
seemed to be good for nothing. I found no comfort in my
own soul, and seemed to give neither comfort nor concern to others. Indeed, I do not know what is the matter with my preaching. It must be that it is wrong.
Were it good for any thing, surely it would do some
body good.  But now it does seem to do nobody any
good. I am searching to find out its essential defects.
It seems to me one is that my sermons are generally too
long, and not sufficiently pointed. But I am thinking
that the main is, that I am not preaching experimentally, but mechanically. I am not near to God, but very
far off. Now, what shall I do? I am thinking that I
must live for heaven-live in heaven-have my heart
there. As Mr. Baxter says:'Live a heavenly life on
earth.' ")
1836, May 15. " The attendance at church was good,
and I tried to preach, both morning and afternoon. Since
meeting I have been reading Payson, and feel altogether
ashamed. Indeed, I felt very much ashamed when I returned from the house of God. It grieved me some to
occupy the time and attention of so many people, with
such poor services. Is it not time to be in earnest to




NEED OF PRAYER.              247
change my course? I have lamented it long, but I see
not the least change, except that my family visiting
breaks in upon my course of worldliness. The Lord
show and direct me what to do, and how to do it. I can
not live so. It is not living at all."
In the following, while he expresses the low opinion
which he entertained of himself as a preacher, he also
expresses his sense of dependence upon the assisting
grace of God.
It is found under date of Oct. 30, 1839.
NEED OF PRAYER.
W' W Without me,' says the Savior,' ye can do nothing.'
Should I then attempt any thing without him? HIow
presumptuous?  Can I choose a text, adapted. to the
wants of my people, without his counsel? Let me then,
always say:' Give me wisdom from above.' Can I understand the text? Can I unfold it, can I apply it, without
the influence of his Spirit, to give me understanding, skill
and energy? Can I speak so as to gain attention, awaken
the mind, arouse the conscience, move the heart, or do
any good at all, without the Spirit and power of Christ?
Oh, then, let me before I prepare, while I am preparing, after I am prepared, and when I am preaching, lift
up my heart continually to God. And when I have
ended my sermon, let me as soon as possible throw myself before the mercy-seat, and pour out my heart to
God, sa ng:'Forgive what is amiss, accept what can
be accepted, bless what is useful.'
How many sermons have I preached which seem to
have been powerless! I have never heard from them as
having done any good. This is truly a grief to my
heart. T'his makes me lament over my insufficiency,
and cry unto God for pardon. How can I bear to continue in this way? I long to have my preaching blessed.
I cry unto God but he seems not to regard me. Formerly, at times, my preaching seemed to do good. But of
late it has been less efficacious. My soul is often cast
down within me, and I fear my preaching will no more




248       THE CHARACTER OF HIS PREACHING.
be owned of God and blessed. This fear makes me go
to the pulpit with feelings of distress and dismay. Oh,
that God would remember me in mercy. Oh that God
would forgive all my sins, remove what hinders, teach
me how to speak, give me the spirit of preaching,-and
crown my preaching with success. Oh, how happy
should I be, if I could be so aided and blessed that every
sermon might do some good. I am willing to study
deeply, to meditate day and night. But how can I bear
to be laboriously engaged in doing nothing? Lord, wilt
thou not show me wherein I have offended-wherein I
am deficient? Wilt thou not help me, and from this time
crown my preaching with thy blessing? I know I am a
poor preacher. I feel that I am far inferior to my neighboring brethren, generally, and yet, I fear I think too
highly of myself. Oh, cause me to lie as low as I ought,
and condescend to forgive all my sins, and bless my poor
preaching for some good. Oh, let me not be a cumberer
of the ground. Let me not stand in the way of some
one whom thou couldst employ in this place to better
purpose. But oh! while I am allowed to live in the
world, and to speak in thy name, enable me so to speak
as to please thee, and enjoy thy blessing.'For thy
name's sake, 0 Lord, pardon mine iniquity, for it is
great,' and from this time forward bless me indeed in
preaching the gospel. And thy name shall have all the
glory. Amen."
Dr. Yale, however, was both a very acceptable and
very useful preacher. He made no attempt at oratorical
flourish in his pulpit performances. His preaching was
always plain, simple, evangelical, practical. He sought
not so much to move the passions, as to enlighten the
understanding. Rather, it was his purpose, by means of
truth addressed to the understanding, to affect the heart
and to call into exercise religious affections. He was
always bold and fearless in his defense of that system of
truth which he believed to be taught in the word of God,
though he never indulged himself in vague philosophical speculations. It was no part of his desire to give
offense to any portion of his hearer; yet did he never




THE TRUTHS WHICH HE TAUGHT.       249
suppress the truth for the sake of gaining applause. He
planted himself upon the rock of eternal truth, and
while he kept in view the old landmarks, and adhered most
firmly to those truths which have heretofore been regarded
as lying at the foundation of the gospel method of salvation through Christ, he was shocked at those fine-spun
theories which were sometimes advocated by others, and
those speculations which seemed to threaten the purity
and peace of the Christian church.  His language
to a correspondent on this subject was as follows:' Who
does not know that philosophical dogmas are the source
of' most theological errors? How sadly is the human
mind carried away! Wave rolls over wave, and one
system is carried away after another. So it has been. So
it is. So it will be. I trust you are in no danger. Pray
for the peace of Jerusalem." Again, he says: " When a
man, however great, or learned, or wise, or good he may
be, lays down philosophical dogmas at the foundation of
things, he will be sure to lead others to destruction as
the stream of time flows, and his dogmas can be seized
by the devil, and one of his agents employed to sustain
and extend it. Alas! how much evil has already been
done by philosophy falsely so called! God be praised
that you and I are little men-that we have never
known enough to be wiser than that which is writtennever been exalted enough to be flattered. We have
been plodding along with our Bibles in our hands, content
to labor hard to live, and do a little. We have not
found it needful to make great discoveries in theology,
being satisfied that the good things of the gospel were
as well understood in Paul's day as they are now. We
are happy in our comparative ignorance."
Such being the sentiments of Dr. Yale, as to'the dangers connected with philosophical speculations in religion, the reader hardly need be told, that in all his
instructions he adhered closely to the obvious teachings
of the word of God. He regarded God as exercising
the supreme government of the world; guiding the
affairs of nations, and directing the destiny of individuals
according to his own pleasure, and accomplishing his




250        THE GOSPEL PLAN OF SALVATION.
own purposes in the administration of his government.
This truth he was accustomed to exhibit, as taught in
the sacred volume, for the purpose of honoring God and
setting the crown upon his head, as King Supreme over
all. He dwelt much upon those great leading doctrines
of the gospel which serve to illustrate the plan of
salvation through Christ.  Man, a sinner-depravity
inherited from Adam as the federal head of his posterity,
and as their representative in the covenant of works —
the sinner exposed to the curse of God and the pains of
an eternal hell, in consequence of his apostacy —the
indispensable  necessity  of a thorough and radical
change, through the operations of the Holy Spiritthe sovereignty of God's grace in the bestowment of
spiritual as well as temporal blessings-the vicarious
sacrifice and all-sufficient righteousness of the Lord
Jesus Christ as the only Savior of guilty men —and the
duty and obligations of men to repent of sin and believe
on the Lord Jesus for salvation. To this might be
added, the necessity of personal holiness as a prerequisite
for heaven, and the Christian's responsibility as to a
life of obedience to God's law, and devotion to his
service.  While he believed and preached that man is
altogether dependent upon. a divine influence for every
holy feeling, and every holy purpose, and ability to perform every holy act, he neither believed nor preached
that this dependence was an excuse for his continued
inmpenitence and rejection of Christ. It was, therefore,
his constant practice to warn the  stupid, careless,
worldly, impenitent sinner, and to call upon him to
repent and turn to God. Indeed, he was frequently
very pointed and direct in his appeals to the impenitent,
if possible, to awaken them from their slumbers, and to
excite them  to seek salvation through Christ. When
God said to the wicked, " 0 wicked man, thou shalt
surely die," he never refrained from giving the echo to
this voice of God.
The duties and responsibilities of Christians, and
their obligations to live to the glory of God and the
spiritual well-being of their fellowsmen, also constituted




OUTLINES OF A SERMON.           251
a frequent theme of discourse. He felt, and it was his
aim to make others feel, that, "Man's chief end is to
glorify God."  "None of us liveth to himself, and no
man dieth to himself."'
Regarding the understanding as the inlet to the heart,
he endeavored so to present the truth as that it should
be the means of spiritual illumination; but regarding
the conscience as man's divinely-appointed monitor, to
check him in his course of folly, and excite him to the
practice of virtue; he sought also to awaken it from its
slumbers and to stir it up to fidelity in the discharge of
its duty.
This may be shown by a single brief extract:
1821, Oct. 14. " Rose before 5 o'clock. The importatnce of aiming at the conscience, pressed on my mind.
Conscience is a tender part which people wish to hide.
Conscience is the tender part which delicate feelings
dread to wound. Conscience is the vulnerable part of
man. If I reach it, the person will either love me
better, or hate me worse, and will certainly fear me.
It is to be assailed with fidelity, but not with rudeness. It
is to be as much alone a? circumstances will admit. It is
to be in such a manner as to leave no chance for blaming
my motives or conduct. Let it be my study in all my
preaching and conversation, to reach the conscience. I
think too, that Christ is to be my example."
I will close this chapter by giving the outlines of two
sermons, for the double purpose of exhibiting the way
in which he frequently made his preparation for the
pulpit, and of showing the interesting manner in which
he was accustomed to present truth, in his ordinary
ministrations among his own people.  The outlines
here given are all that were written of these discourses.
The first was a sermon addressed to the youth of his
congregation, and was preached May 8, 1842. It is as
follows:




252             A SERMON TO YOUTH.
TO YOUNG PEOPLE.
On the Ijfluence of True Religion upon their Happiness.
Proverbs iv, 1: "6 Hear, ye children, the instruction of a father, and
attend to know understanding."
If every youth, if every child, would commit to
memory this interesting chapter, I doubt not that they
would derive from it substantial and lasting benefit. Its
recommendations are so appropriate, so beautifully
expressed, and pressed home with such energy, that
they must be salutary. In addressing my young friends
at this time, I intend to refer you to the history of forty
years past, among ourselves, to show you that true
religion has a happy influence upon the young. The
whole number of members in that period has been five
hundred and eighty-four. Before I came, forty. Since
added, five hundred and forty-four. Of these, two hundred and seventy-three were youth, unmarried at the
time of their joining the church. Two hundred and
seventy-one, others. So that more than half of all that
have joined this church in my time, have been young
persons.  Of these two hundred and seventy-three,
thirty-four have departed this life, six have been excluded and not restored, eight have joined other
denominations, and seventy-seven have been regularly
dismissed to other churches in communion with us; so
that now a hundred and forty-eight remain. Of the
whole number, ten have been ministers of the gospel
in the Congregational or Presbyterian church; one
has been a Baptist preacher, one a Lutheran, and one
an Fpiscopalian.  One of the ten was a missionary to
the Cherokees, and one of the brethren was a missionary
printer at the Sandwich Islands. Most of the ministers
are now employed in good congregations, or in other
services of much usefulness, while one is not.  The
Rev. J. Leonard Case died one month after his ordination at Kingston. Seven are in a course of preparation
for public usefulness. Of the one hundred and forty



YOUTHFUL PIETY RECOMMENDED        253
eight who remain among us, much of our spiritual
strength consists. If they were removed, more than
half of our church would be removed. In addition to
this, it is very proper to observe, that many other young
persons have been connected with us, though they had
commenced their family relationship before they joined
the church. There has, indeed, been a variety of character and condition among those who thus began to
serve God in the days of their youth. But in general,
the influence of their religion has been salutary upon
them. It has afforded them more happiness than any
thing else that they have enjoyed.
I have been with many of them in their decline, their
sickness, and their death.  What was it which supported and comforted them in that trying season? Was
it the world? Was it infidelity? 0! it was the glorious
gospel of the blessed God.
Others have passed through, or are now passing
through, the afficting scenes of their pilgrimage. What
is their support now?  For the present, what is their
comfort?  For the future, what is their hope?
Numbers are engaged with others in trying to build
up the Redeemer's kingdom. Would they give up their
privilege for all the world? Numbers of young members feel it to be a part of their happiness to aid in
diffusing the savor of divine grace through the world.
And many rejoice in the Lord always, and sometimes'with joy unspeakable.' A kind spirit is manifestthey do love the Lord, and his people, and souls.
Now, from what source does this happiness, this
peace, and this hope arise? I think I can tell you.
Having from my youth been intimately acquainted with
religion, I think I can tell you something about it. May
I say, as Solomon, though not with his wisdom,' Hear,
ye children, the instruction of a father, and attend to
know understanding.' Let me then tell you plainly
what God recommends to your attention, as well worthy
of your chief concern.
1. First of all that you give your heart to the Lord.
You know that this is the very thing which you be22




254        SEEK YOUR HAPPINESS IN RELIGION.
lieve to be needful. You have no opinion of any religion which is heartless. Neith.e has God any regard
to any other. To give your heart is to withdraw your
affection from other objects, and set it on God and the
things of God. Hence,' ye must be born again.'
2. Embrace the Savior as he is offered in the gospel.
3. Study the holy oracles that you may understand
them.
Do not merely give the Bible a cursory reading. Let
it be your deep and intimate study. Let every opportunity be embraced to become acquainted awith the
Word of God.' Hear;'' attend to know.' Let it be
one part of the business of life.
4. When you have once embraced religion, be consistent. I will venture to say that in this remark I agree
with you entirely. You believe jn a religion which
lasts —which is constant. Find your happiness in religion. For true religion makes the professor happy. It
is but a poor substitute for true religion which makes it
needful'to go abroad for joy.' As Iheard an aged
saint say once, when he was detained from the house of
God:'I need not go abroad for joy,' &c.  Allow
me to say, young friends, that fond as I once was of
the enjoyments comm-n to youth, I never once, so far as
I remember, had the least inclination to return to the
forsaken pleasures of folly.  The employments and
comforts of religion have always been enough for me,
since I knew what they were. Let me earnestly recommend, therefore, to all young Christians, to find your
happiness as well as hope in religion. Let me ask you
as did the amiable Nevins:'Does your religion make
you happy?' If not, either your religion is not of the
right kind, or you have not enough of it.
Bear in mind continually that you need to become
acquainted with a holy and infinite God.
That you have much to do to regulate your own
selves.
That you must overcome temptations.
That your happiness in heaven must be in God.
Dare, then, my young friends to take your part with




A FUNERAL DISCOURSE.           255
God. I know the dazzling influence of the world; but
it is only tinsel. Dare to love God supremely.  Come
out boldly always on the side of the Savior. Become
intimately acquainted with the Bible. Be wholly, at all
times, and for ever a Christian. Think of the noble and
amiable Joseph. Set Daniel before you as worthy of special estimation. Calculate on a short life. Expect soon to
be in heaven. While you live, live for one purpose-'to glorify God.'"
The following are the outlines of a discourse preached
on the 5th day of June, 1842, at the funeral of Stephen
Gillett, Esq., a venerable and much esteeemed member
of the church; and is principally valuable on account
of the exhibition which it contains of Christian character:
PEACE AND REST FOR THE UPRIGHT.
Isaiah, iit, 2: "He shall enter into peace: They shall rest in
their beds, each one walking in his uprightness."
"' The souls of believers at their death are made perfect in holiness,' &c. They may fall in battle, as fell
Josiah in the midst of his days-not forty; or by the
sword of persecution, as James the brother of John;
stoned, as Stephen; or just entering the field of labor,
as was one of our young men; or while preparing to
be useful; or in old age, after years of pain. They may
die deeply lamented, or unlamented.
In the case of our venerable friend whom we this day,
&c.
Long was he ready and waiting, kept here not so
much on his own account as on the account of friends.
Perhaps we sometimes inquire: What good can there be
in the continuance of an aged and infirm mat), almost
deaf and blind? And it may be profitable to answer
such an inquiry.  Good to himself, in the exercise of
patience, submission and humble waiting for God's
counsel. I happen to know something in this case.
Two or three years ago, under many infirmities and
pains, he was uneasy, and said some things which




256       PEACE AND REST FOR THE UPRIGHT.
seemed to be not entirely consistent with the best
Christian feeling. A book was sent him: the life of
the Rev. William  Tennent. I was the bearer of that
book, and pointed him particularly to a conversation
between Mr. Tennent, the good Mr. Whitefield, and
others. He read that discourse often, and with great
interest and benefit.  Many times did he afterwards repeat it in my hearing, and express much gratitude that
he had read it. lie felt reproved, and often and humbly
confessed that he had been wrong. Thus the graces
were exercised.
But more especially is good designed to others.  My
intimate acquaintance with the friends, more especially
the children, enables me to speak on this subject with
the more freedom. I know that they have honored their
father and their mother. God has seen fit to try them.
It has been a long and severe trial. Imperfection,
doubtless, they are conscious of-if they were not, they
would not answer my good opinion of them. The infirmities of their father have been specially for the trial
of their filial affection-of their disposition to honor God
and their parents-in circumstances of inconvenience,
toil, care-,of their patience, submission, confidence.
But trials have an end. When all the designs of God
are answered-all his work done-the result.
1.'He shall enter into peace.'' Mark the perfect
man'-' peace.' The bar which breaks up our cell may
be heavy, and its strokes terrible. The enemy may
have power to distress the weary soul, so weak. God
has not promised that our passage through the dark
valley shall be easy. Even our elder brother suffered
extremely.
But peace-It does not mean peace in this life, though
a universal grace-' love, joy, peace'-' great peace.'
But'shall enter into peace.'.In this world peace is
within us. In the other we enter into peace-the state
beyond the boundaries of time.'In my Father's house.'
We know that.'' I go to prepare a place'-it is not the
quietus of the soul.  It is not a purgatory of the
soul-winds-waters-fires.  But the rest which re



THE UPRIGHT MAN DESCRIBED.       257
maineth-beyond the reach of the enemy-want-care
-fear. To the thief on the cross.'To-day,' Moses
and Elijah-Abraham, Isaac and Jacob. The beggarthe spirits of just men-' do immediately pass into glory."
2.' They shall rest in their beds.'
After the toils of the day, our beds. Their bedvery painful labor distressing trials. David fled. A
hard struggle -a long delay —a dreadful conflict-distressing pain, poverty, want, cruelty. Lazarus.
But the night comes. The bed is prepared-a good
bed. Sleep in Jesus. All have a bed equally comfortable. They talk of kings and great men lying in state.
The king of Madagascar with ten thousand silver dollars; but be the bed of the righteous what it may it will
be equally easy to all. The angels keep them. The
body of Moses-rest to the weary body, while the soul
rests. Both are provided for, and taken care of till another glorious period.
3. The character.' Each one walking in his uprightness.' The expression comes back to the singular —character personal-every one —'uprightness.' Moral
uprightness is included —but not the thing. Though in
this respect as much might be said of our father, now
deceased, as almost any man. Remarkable for uprightness-inoffensive-of sound judgment-of great impartiality-candor. Few enemies-very few.
Full of self-righteousness till about thirty-nine years
ago. He was alive without the law-might as well
live as any one.
But his character was then formed anew. Describe
the upright in him. I will tell you how he viewed the
matter.
Supreme regard to God's word. Of sound judgment,
correct argument. Yet he used his judgment and reason,
to understand God's word. He referred every thing to
this test. He would not believe any doctrine not taught
there.  He  aimed to believe every doctrine there
taught. All scripture —he loved it. It dwelt in him.
More precious than gold. Once asked:'How does a
Christian feel towards God's word?' He answered:




258            A CLOUD OF WITNESSES.'Why, he feels just as I do.' He read it as long as he
could see. He heard it as long as he could hear. He
repeated it when he could neither see nor hear. He
meditated upon it when he could do neither. How he
wished he had attended to it during the first fifty years
of his life!
From the word he learned,
The worthlessness of his own righteousness.
The preciousness of the righteousness of Christ.
The inward righteousness wrought by the Holy Sp2irit
The outward righteousnesss of a holy life.
Thus he walked in his uprightness.
He was very jealous over himself.
He was careful in self-examination.
He was a cordial friend to the church.
He was a lover of good men and of good things.
In one word, he was an humble follower of the Lamb
of God.
I can not help thinking this day of others of our fathers. Can not name them all now. But the associatoin is so strong in regard to some, that they seem to
pass before my mind's eye in close connection, I seem
to see and hear them again in the prayer-meeting, the
sanctuary, the church-meeting, and at the Lord's table.
Though men, sinful men, yet were they washed. I seem
to see and hear Judson, and Hall, and Steele, and Giles,
and Thrall, and Gillett, and numbers of others. I wish I
could see them again. They once were in our assemblies. But they have entered into peace. They rest in
their bed. Let us follow them as they followed Christ.
Nor shall I forget that mother in Israel. She prayed
for us.
Now let me say in conclusion to these friends, especially
to the children. The memory of these friends is consecrated for your benefit. You need not go any farther
than to the word of God and their example to know what
true religion is-being taught by the Spirit, and the
piety of these departed saints always before your eyes."




INTERESTING VIEWS OF SCRIPTURE TRUTH.   259
CHAPTER XXI.
INTERESTING VIEWS OF SCRIPTURE TRUTH.
Few men are closer and more diligent students of the
word of God, than was Dr. Yale. He made the Bible
the study of every day, and its contents he received as
food for the soul. It might have been expected that a
man with such a mind, and such a heart would have had
many thoughts on the great variety of subjects embraced
in the volume of'inspiration, of the deepest interest and
the greatest practical utility. He is not known to have
written any thing like a connected commentary of any
part of the sacred volume, yet in addition to the great.
number of written sermons which were the product of
his pen, there were many brief comments, connected
with practical reflections, on isolated passages of
scripture, scattered through his memorandum, a selection
from which I have felt disposed to present for the satisfaction and profit of the reader.
BRIEF COMMENTS ON SELECT PASSAGES OF SCRIPTURE.
I Timothy, iii, 6: "' JNot a novice.' Cherish the
thought after any performance that you have done well;
and you are a proud novice. Cherish the thought that
men will think you have done well, and that they will
praise you for it and you are a vain novice. Aim at doing
so well, when, an opportunity offers, that you may cherish
the thought of doing well, anl you are an ambitious
novice. Feel inwardly sorry when another is commended for doing well, and wish to detract friom his merit,
and you are an envious novice. People may aim in
making their minister a novice, by commending him. A
minister may encourage them to make him a novice, by
allowing them to commend him. Let some judicious and
faithful man point out my real faults and my real abilities
-but privately-not as a judge or a critic, but as a
Christian.. Let some one report to me faithfully the
opinion of men of sense, but of no religion. Let some
other one tell me the opinion of my bitterest enemiew




260           COMMENTS ON SCRIPTURE.
Prov. xv, 8:' The sacrifice of the wicked is abomination to the Lord.' Much more prayer. What prayer?
1, Of ostentation; 2, Self-righteousness; 3, Weariness; 4, Self-complacency; 5, Conditions-that is, expecting that God will give us so much good for so much
prayer.'But the prayer of the upright is his delight.'
Who are the upright? What prayer is the delight of
God?
1, Of a broken heart; 2, Of a cordial friendship. Of
such as view it a great privilege. Not must; but may.
Mat. iv, 8, 9: 6 Again the devil taketh him up into an
exceeding high mountain, and showeth him all the
kingdoms of the world and the glory of them; and saith
unto him, All these things will I give thee, if thou wilt
fall down and worship me.'
For what a small matter apparently did the devil offer
the world! Only do me this little favor, and I will give
you the whole world! A WORLD for an act of worship!
Impudence unparalleled! to offer Christ the world, made
and upheld and possessed by himself, to induce him to
worship the devil-to commit high treason against God
in favor of the vilest usurper in existence, doomed to
hopeless ruin! But this is worthy of the devil. What
will he not attempt? Oh, God! deliver the world from
his temptations.
John, xx, 20:'And when he had so said, he showed
unto them his hands and his side. Then were the disciples glad when they had seen the Lord.'
Thy hands, blessed Jesus, were nailed to the cross.
Thy side was pierced with the spear. Dost thou show
me thy hands and thy side? Those are the same that
were crucified. These wounds prove thy love, and my
sin: thy love in dying for me; my sin which procured
thy death. Dost thou thus give me assurances of these
amazing facts?  Lord, I am redeemed. I am thine.
What wilt thou have me to do?  To thee I devote myself, and my all, to be for ever used for thy service and
glory.




THE ORIGIN OF MISSIONS.         261
John, xx, 21:' Then said Jesus to them again. Peace
be unto you; as my Father hath sent me, even so send
I you.'
Peace. Not false, but the peace of God, which the world
can not give, or take away.  How sweet the accent to
the troubled heart! As the same voice calmed the
blusterings of the whirlwind and composed the rollings
of the billows, so it calms the storms of the soul.'Peace.' How seasonable.to the disciples! They had,
in the hour of trial, been ready to give up all for lost.
/But now, not only is hope restored, but assurance that
all is perfectly safe, causes the mind to settle down in
peace, not as the stagnant pool, but as the deep and
placid and pure river.' So send I you.' Into the world on a message of love,
proceeding from love, to produce a return of love, and
thus to destroy the work of the devil. Here, oh, thou
dying, living Savior, do we behold the true origin and
spirit of missions. Thy Father was the author; thou
wast the first missionary; thy mission was from heaven
to earth; thy message was mercy. Now thou dost act
the part of thy Father's love, in sending thy missionaries; they act thy love in becoming missionaries; thy
message is their message, and it is the theme of angelic
anthems.'Glory to God in the highest, and on earth
peace, good will to men.'
John, xx, 23:'Whosesoever sins ye remit, they are
remitted unto them; and whosesoever sins ye retain,
they are retained.'
Did Christ give his disciples power to forgive, or to
retain sins? So say the Catholics, and on this saying
build the most terrible system of spiritual tyranny. But
it was well asked:' Who can forgive sins but God only?'
Though they who asked it denied that Christ had the
authority, and thus went contrary to known facts, by
which he proved his authority; yet they reasoned correctly that God only has authority to forgive sin. He
gave his disciples authority, acting in his name, and
under the inspiration of the Holy Ghost, to settle the
only terms on which sins can be forgiven. He also gave




J262       THE GOODNESS AND MERCY OF GOD.
them and all his ministers authority to declare the same,
and to administer censure, or absolution in the church
accordingly. Further than that he gave them no authority, and any claim to it is spiritual usurpation.
Psalms, xxxvii, 8:'Trust in the Lord and do good;
so shalt thou dwell in the land, and verily thou shalt be
fed.'
A very encouraging subject. Let me go on with my
work, just in the way of duty, never fearing that I shall
have a place to live or work to do, or support in doing
it. All I need is to please the Lord, and trust him.'Fear him, ye saints, and you will then'Have nothing else to fear:
Come, make his service your delight,' He'll make your wants his care.'
Psalms, lxxxiv, 11:'For the Lord is a sun and shield
the Lord will give grace and glory; no good thing will he
withhold from them that walk uprightly.'
As a sun, he is my light. As a shield, he is my defense. As he gives grace, he will sanctify my soul, and
help me through all my labors and pilgrimage. As he
gives glory, he will crown all his grace with eternal
life above. As he will withhold no good thing from.
them that walk uprightly, I may ask all I need; for I do
receive righteousness from the Lord Jesus to justify me,
and he works in me to will and to do of his good pleasure. Surely it is very delightful to find a word so precious, and so entirely adapted to my case.
Psalms lxxxvi, 5:'For thou, Lord, art good, and ready
to forgive; and plenteous in mercy unto all them that
call upon thee.'
What sweet and precious words! Thle Lord is good.
In himself he is infinitely good. In his word he is good.
In all his dealings with his people he is good. And in
all his dealings with his enemies he is good, no less than
in all his dealings with his friends. The same goodness
counteracts, restrains and punishes the one, which guides,
encourages, and rewards the other.  He is ready to forgive as his name imports, forgiving iniquity, transgression and sinre  So he readily pardons every one that for



CHRISTIANITY FOUNDED ON TESTIMONY.   263
sakes his evil way. I do not wish to be forgiven while I
continue in my evil way; for of what possible use
would this be to me, or any one?  MPly sins would instantly incur more wrath. But in the Lord's merciful
way I trust I am forgiven through Jesus Christ our
Lord..And plenteous in mercy nnto all that call upon him.
Mercy I need. Oh how precious is it that I can have
Plenty of mercy, when I call upon the Lord! Plenty of
mercy! As much as I need or can desire. Surely I will
open my mouth wide, and pant for his mercy, and receive an abundant supply.
Acts, i, 4:'6 And being assembled together with them,
commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which,
saith he, ye have heard of me.'
But why remain at Jerusalem, that wicked city, that
bloody city so often stained with the blood of the prophets, and still smoking and red with his own blood?
Why not send them away to some distant place, at least
till the storm had abated which had then begun to rage?
There may be reasons which have not occurred to me,
but the following seem very evident.
_. The witnesses of the crucifixion and of the resurrection were on that spot.
2. The conflict was begun, and the power of Christ
could best be shown in the face of his enemies.
3. The wickedness of the people gave opportunity for
the exercise of the richer grace.
Acts, i, 8:'But ye shall receive power after that the
Holy Ghost is come upcn you; and ye shall be witnesses
unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.'
Christianity is founded on testimony, not on the positions and deductions of reason. God has spoken. He
has delivered his communications to us by chosen witnesses. All we have to inquire into is the credibility of
the witnesses, and the import of their testimony. In this
method God meets the adversary in the place where he
met and ruined our race-in the forum of truth.  God




264  THE ASCENSION AND SECOND ADVENT OF CHRIST.
had there made his will known; but the devil said, It is
not true. Man believed him and died. Now God comes
with testimony to prove his holy designs and plans of
salvation. The witnesses testify what he has taught
them. They give us all the data we need. And now,'He that believed shall be saved, and he that believeth
not shall be damned.'
Acts, i, 9:'And when he had spoken these things,
while they beheld, he was taken up; and a cloud received him out of their sight.'
Highly favored auditors! listening to the words of
him who spake as never man spake! Of him, too, raised
from the sepulcher, and proved to be their Lord by infallible signs! But now what do we behold? Not a chariot
and horses of fire, sent down to take him up, as Elijah;
but himself, without any aid, or attendant, and without
any effort, ascending upward, till received by a cloud
which intercepted their view.
Acts, i, 10. " And while they looked steadfastly towards heaven as he went up, behold two men stood by
them in white apparel."
Well might they look intently up into heaven, while
their Lord was ascending. Such a miracle had they
never seen before. In a moment all their hopes of an
earthly kingdom vanished away, and heaven seemed to
be their home, where their all was received.
Acts, i, 11. "Which also said, ye men of Galilee,
why stand ye gazing up into heaven, this same Jesus
which is takenup from you into heaven, shall so come
in like manner as ye have seen him go into heaven."
How  did they know  they were men of Galilee?
Doubtless they had been with them before, though invisible. " Are they not all ministering spirits?" Kind
friends, they then made themselves visible, and addressed the disciples to give them important information,
such as they needed, but such as they could attain only
by special revelation. "He shall come again."  They
specify no time, for the angels in heaven did not then
know it. But they specify the fact. IHe shall come
again, according to what manner, ye have seen him go




THE ASCENSION AND SECOND ADVENT OF CHRIST.'265
into heaven —manifestly, for every eye shall see himbodily, as he took the same body to heaven which he
had on earth-supernaturally, as it was not common
for bodies of men to pass through the air, but the
Lord was then passing up through the air, and he would
come again< in the air, into which his followers shall be
caught up to meet him in a cloud; " Behold he cometh
in a cloud." Yet doubtless incomparably more glory
will attend him, when he comes again. Then he will
appear in the glory of the Father. Then shall come all
the holy angels with him. Then shall he sit upon the
throne of his glory. Then shall all nations be gathered
before him. Then, 0 then, shall even the splendor of
the sun be darkness, in the presence of his glory. Delightful prospect! Oh how reasonable that he should
be thus exalted, who was so deeply abased? Awake
up, my soul, be ready to meet him; lift up thine eyes,
hasten forward, become holy, wash thy robes, and make
them white in his precious blood."
23




266                THE CHRISTIAN LADDER.
The following paper has been transcribed  for two
reasons-on account of its intrinsic value, and on account of the novel and peculiarly interesting manner
in which important truth is presented.
THE CHRISTIAN LADDER.
(!   _    1 12th step, or 6th step of life. The glorious resurrection and complete bliss in heaven.
I  11th step, or 5th step of life. The soul perfected'~(      R     |in holiness and with Christ.
V       -    10th step, or 4th step of life.  The devil vanquished and freedom gained.
b-1           9th step, or 3d step of life. Justification. Christ's
IE;]    ____   righteousness secured..   I             Sth step, or 2d step of life.  Sanctification progressive-the first step of life continued.
7th step, or 1st step of life. Regeneration, faith,
repentance, all the graces.
rth step.  Prostration at Christ's feet, asking,
seeking, knocking.
~/I( —- _[ —-/   5th step. Renunciation. Self-righteousness, the'~1k               world, hope in creatures.
VD.             4th step. Condemnation. By the law and in
the court of conscience.
tac:1 3d step.  Conviction. Of practice.  Of heart.'I~                Of unbelief.
U   t     _       2d step. Inquiry.  Into the truth, the law of
God, and the condition of the soul.
1. __ _   1st step. Attention.  To the subject of religion
specially.
John xiv, 6. " I am the way, and the truth, and the
life; no man cometh under the Father but my me."
Mat. xi, 28.  " Come unto me all ye that labor and
are heavy laden, and I will give you rest."
John vi, 57. "As the living Father hath sent me,
and I live by the Father, so he that eateth me, even
he shall live by me."
John x, 28.  " And I give into them eternal life.."




ATTENTION AND INQUIRY.          267
DESCRIPTION OF THE LADDER.
1st. step.   llttenlion.  This is needful to any movement of the mind towards Christ; and the attention is
arrested in ways innumerable, and by means and agencies very surprising.  Ten persons, giving an account of' what first called their attention permanently
to the subject of religion, stated the matter thus:
One said —" A friend invited me to attend a religious
meeting. "
Another —-' I heard my grandfather pray for the conversion of youth."
A third-" I thought I had been called often, but had
grieved the spirit, and might be left to perish."
A fourth'-" I refused to give my consent that a minister should pray nme."
A fifth —" My mother told me of a youth who had
been hopefully converted."
A sixth —" A Christian friend often talked with me,
and entreated me with tears to come to Christ.
A seventh —'" I heard remarks on these words:' The
Spirit and the bride say come,' &c."
An eighth-" A  Christian  friend in the church,
after service, conversed with me often for a year."
A ninth-" My father, when I was quite young, told
me of a number of my age, who were serious."'
A tenth-" At a social visit, a young man, not then a
Christian, told me of a religious revival."
At one time the Lord Jesus said to a man sitting at
the receipt of custom: " Follow me."  At another, he
said to one who had climbed a tree to see him: " Make
haste and come down."  Nicodemus was excited by the
miracles he witnessed; the woman of Samaria by the
discoarse at the well; the thousands on the day of
Pentecost by the Spirit's miraculous operations; Saul
of Tarsus, by the great light from heaven; the people of
Samaria by the preaching of Christ by Philip. Indeed,
the incidents are innumerable, which the Lord uses to
awaken the attention of sinners. Then they take the
first step towards Christ. But from this, multitudes




268            ATTENTION AND INQUIRY.
recede, and return again to their state of insensibility.
Some, however, proceed and take the
2d step. Inquiry. At first they may feel no great
anxiety, but they wish to know something more on the
subject. They read, or hear, with new interest. The
truth, the law, the gospel, Christ, their own character
and condition, the scenes of futurity, lead their thoughts;
and while they think, they become concerned and anxious. At length they ask: "What shall I do?" Though
from this state many turn again, yet some fear to go
back. Destruction is behind them, while they see no
way of escape.
The 3d step is conviction. This takes place more or
less as soon as one begins to inquire. The law of God
requires perfect obedience in thought, word and deed.
The painful assurance of the inquirer is, that he has not
obeyed the law. The commandment comes with power.
It makes him feel the evil of many wicked acts, and
especially of the neglect of his duty. He breaks off
his outward sins, and begins to do many duties. But as
he proceeds, he finds that the streams of sin proceed
from the fountain within, out of the heart. Evil thoughts
are actions in the sight of' the Holy and Omniscient
One; and so are the emotions, affections, and passions.
A fountain that sends forth bitter water, is bitter. " The
carnal mind is enmity against God; for it is not subject
to the law of God, neither indeed can be."  Hence all
within is found to be wrong. " Every imagination of
the thoughts of the heart is only evil continually." At
the bottom of all is unbelief; deep seated and deep
rooted. Especially unbelief in regard to the Lord Jesus
Christ —disregard, or contempt, or opposition.  So
deeply was the seed planted by our first parents when
they believed the devil rather than God. That wicked
one said: " Ye shall not surely die."  From that Imoment the seed of unbelief germinated in the soul, and
successive harvests have been reaped by all succeeding
generations. Hence said the Savior (John xvi), "When
he is come, he will reprove the'world of sin-of sin
because they believe not on me." Hence the convicted




CONVICTION-CONDEMNATION —RENUNCIATION.  269
soul finds itself in a state of deep and desperate sinunwilling to come to Christ.
As the Lord said to the Jews: "Ye will not come to
me that ye might have life." John v, 40. The sinner,
in this state, hears about faith, but does not understand
it. He is invited to come to Christ, but he does not
move toward him. HIle often thinks that he would go
any where and do any thing, if he could come to Christ;
but he knows not how to come, and no one can tell him
so that he can understand. His distress is often great,
and yet it many times seems to him that he feels nothing. His heart is very hard.  No -hreatenings, no
promises can move him. And he cries out: " What
shall I do?" This inquiry is greatly in advance of his
inquiry at the 2d step. Then he was not very ancxious
while asking what he should do. But now he is like
the thousands to whom Peter preached on the day of
Pentecost; like Saul of Tarsus, and the jailor, and
others. For now he feels his sin, and knows not what
to do.
4th step. Condemnation. The law of God is now
come.  It is the word of the Great King.  It is
a messenger of death.  For the sinner is already
convicted.  "The law  is holy, and the commandmnent holy and just and good; but I am carnal, sold
under sin." God pronounces the sentence of condemnation-" Cursed is every one that continueth not
in all things, which are written in the book of the law,
to do them."  This sentence is echoed in the court of
conscience —" Thou art the man."  " Cursed art thou,
for thou hast not continued in all things, which are
written in the book of the law to do them."  "All is
right too, on the part of God, but thou art wrong.
Thou deservest eternal death."  This conscience is a
" son of thunder," and the poor soul quakes. Nor is
there any way to escape.
5th step. Renunciation.  Self is undone.  Works
are dead. Self-righteousness is but filthy rags. The
brave world is only a deceiver. Neither self nor any
creature can afford the least relief. All are given up,




270  RENUNCIATION-PROSTRATION —-REGENERATION.
and the soul despairs of help from any created being
or thing, in the universe.
6th step.  Prostration at the feet of Jesus.  All
the heavens are veiled in blackness. All creatures,
were they present, would stand by in silence. The
Lord Jesus, the bright and glorious Emanuel has life.
The prostrate soul cries: " Lord I am vile;" "Never
did a good deed; no, not one."  " All is selfish in my
endeavors after salvation. I have had no regard to
thee, only for my own sake. Even my prayer has been
sin. My heart is not right."  " Create in me a clean
heart, oh God; and renew a right spirit within me."
" For thy name's sake pardon mine iniquity, for it is
great."   "Shouldst thou cast me away I could not
justly complain. But I cast myself on thy mercy."
C' God be merciful to me a sinner."
LIFE IN CHRIST.
Ist step. Regeneration. " A new heart also will I
give you, and a new spirit will I put within you; and I
will take away the stony heart out of your flesh, and
I will give you a heart of flesh. And I will put my
Spirit within you, and cause you to walk in my statutes,
and ye shall keep my judgments and do them. Ye shall
be my people, and I will be your God. Ye shall remember your own evil ways, and your doings that were
not good, and shall loathe yourselves in your own sight
for your iniquities, and for your abominations. Not for
your sakes do I this, saith the Lord God, be it known
unto you; be ashamed and confounded for your own
ways."  Ez. xxxvi. Thus Emanuel says to the prostrate sinner: " Live."  " The Spirit quickeneth." " You
hath be quickened who were dead in tresspasses and
sins." From the moment faith in Christ exists, the
soul is united to him as the branch is united to the vine,
and lives by faith.  Godly sorrow worketh repentance
unto salvation not to be repented of; and love, with all
the Christian graces, begins to move, adorn and beautify the soul. Surely this is a new creature; "' old things
are passed away; behold, all things are become new."




SANCTIFICATION —JUSTIFICATION.        271
2d step.  Sanctification progressive.  The first step
continued.  When the soul is renewed and lives, and
all the graces of the Spirit exist, a new series of exercises and actions is commenced. The new creature
acts anew.  The Savior prays: " Sanctify them through
thy truth."  And though this is a progressive work,
continued as long as they live in the world, yet as it
succeeds regeneration, we may consider it as the second
step of life, though in a very important sense it is not
complete till the close of life.  We must by all means
maintain that progress is made in the divine life.
The first step must be followed by another. "For
this is the will of God, even your sanctification." And
this consists in " the increase of holiness."  Nor is any
other perseverance of any use.  If a person seems to
be a new creature, and after a little season loses all life
in the cause of Christ, "what doth it profit?"  If he
have faith at all, it is only a dead faith. There must be
a second step as certainly as the first, in all cases when
the soul is truly regenerated. For the path of the just
is onward.
3d step.  Justification.  In some sense justification is
co-ordinate with regeneration. In another sense it follows it. For, as we have seen, the soul is first regenerated and becomes a new creature.  Then it is united to
Christ by a living faith, and by faith we become entitled
to an interest in the righteousness of Christ. His righteouqness thus received and reckoned to our account, becomes ours in such a sense that God freely pardons all
our sins and accepts us as righteous in his sight, only
for the sake of Christ's righteousness. Thus the believer is justified: " Therefore, being justified by faith,
we have peace with God through our Lord Jesus Christ."
This is an important and an essential step in the way of
life. For this, and this only, delivers us from that death
which is the penalty of the law. This only secures that
life, to us, which is endless happiness in heaven. " There
is, therefore, now no condemnation to them that are in
Christ Jesus, who walk not after the flesh but after the




272            THE DEVIL VANQUISHED.
Spirit."  Rom. viii, 1. "Whoso eateth my flesh and
drinketh my blood, hath eternal life; and I will raise
him up at the last day." John vi, 54. More than
justification is contained in eternal life, but justification
is one essential item.
4th step.  The devil vanquished.  " The god of this
world blinds the eyes of them that believe not;" but
Christ opens the eyes of believers. The strong man
armed keepeth his palace; but Christ " binds the strong
man and spoils his house." The devil leads men " captive at his will," but Christ delivers the captive and lets
him  go free. The devil draws by the cords of sin,
every one of his followers to death, but Christ draws
the believer with bands of love, and gives him life.
Many and sore are satan's temptations; but Christ is
able and he will succor the tempted believer and make
a way for his escape. Thus Christ delivers from all the
power of the devil, and secures to the believer, the beginning, the continuance, and the perfection of life.
For by his own death, " he destroys him  that has the
power of death, that is the devil."
5th step.  The soul perfected and with Christ.  "Be
ye holy, for I am holy."  This is the will of God, even
your sanctification."  "Beincr confident of this very
thing, that he which hath begun a good work in you,
will perform it until the day of Jesus Christ." Hence
we read of " the general assembly and church of the
first born which are written in heaven, and the spirits
of just men made perfect." The first born, written in
heaven, are believers on earth; the spirits of just men
made perfect are believers in glory. Such are Abraham, Isaac, and Jacob. Such are all true believers
when they leave the body. As said Christ to the penitent thief: "This day shall thou be with me in Paradise."  Hence said the apostle Paul; " I have a desire
to depart and to be with Christ, which is far better."
6th step. Ad glorious resurreclion and complete happiness in heaven. That the soul will meet the body
again, raised from  the dead, and formed like unto
Christ's glorious body, and be complete both in holiness




PERFECT HOLINESS AND PERFECT HAPPINESS.    273
and glory, is as sure as the word of God. Therefore,
it can by no means be doubted.  Then will life be
complete.  Believers will be forever with the Lord.
This is the summit of the climax-the last step of the
ladder. Ascending this, the dark places are all left behind and below. Enemies no more assail us. Dangers
never again make us afraid. We step forth upon the
heavenly plains; we see the new canopy; we walk the
golden streets; we drink the crystal fountains; we pluck
the fruit of the living tree; we behold the glory of God
and the Lamb; we join the song of the innumerable
multitude, saying, " Worthy is the Lamb that was slain,
to receive power, and riches, and wisdom, and strength,
and honor, and glory, and blessing."
CHAPTER XXII.
PLANS OF USEFULNESS.
"The liberal deviseth liberal things," and the man
whose heart is so absorbed with the idea of doing
good as was that of Dr. Yale, will be pondering upon
the best method of accomplishing the object had in
view. He was distinguished for his plans, and purposes, and efforts to advance the interests of his fellow-men, and to promote the glory of God. Nor were
the plans which he devised merely plans to be talked
over and then laid aside; but such as he endeavored to
put into execution. Moreover, they were not plans for
others only to execute, while he himself shrunk from
the labor which their execution required. True, indeed,
he sought to enlist the co-operation of his brethren;
and one thing in which he particularly excelled was
in exciting others to active efforts for the building up
of the church of Christ and the advancement of the
well-being of men. His desire was that all the men




274          CATECHETICAL INSTRUCTTON.
in the church should be wordking men; and perhaps he
was enabled to attain this end to a greater extent than
most of his brethren in the ministry. Yet, while he
wished to call forth the energies of others, he was
always willing and forward to expend his own.
Among the objects which enlisted his affections, there
was none in which he felt a deeper interest, than the
proper training of the young. In the child he saw the
man in miniature, and felt the importance of imparting
such a bent and of communicating such imformation to
the mind, as that he might be qualified to occupy a
position of honor and usefulness in after life.  His
heart ached at the sight of children growing up in
ignorance aid vice; and hence the schemes which he
devised for their mental and moral improvement. It
was as early as the year 1807 that he proposed for the
consideration of the church, " the wretched situation of
many poor children growing up in ignorance;' anid a
Female Charitable Society was formed and went into
operation, for the purpose of aiding in their education.
For many years after his settlement as a pastor, he was
in the habit frequently of visiting the district schools
within the bounds of his congregation for the purpose
of catechetical instruction. It was common for more
or less of the parents to be present on such occasions,
and the children were expected to recite such portions
of the Assembly's Shorter Catechism as they had previously committed to memory. If there were children
in the district whose parents were unwilling that they
should receive instruction in that catechism, they were
passed over in the recitation. This practice was continued until a change in the school law of the state
rendered its expediency a matter of doubt, and the object had in view was to some extent attained by the
establishment of the Sabbath School. There is no
question but that this practice was of great practical
utility; and to it may be attributed much of that personal influence which he gained over the minds of the
youth of his congregation, and the firmness which
most of them have ever after manifested in their adher



SECURING THE CO-OPERATION OF OTHERS.   275
ance to that system of truth which they were then
taught to believe.
The number in attendance, of course, might be expected to vary according to circumstances; but at
times the attendance was numerous and the interest
manifested great.
By one or two extracts from his journal, perhaps we
may be able to have a better understanding of this
matter than we could otherwise obtain.
1817, June 13. "Finished adjusting my accounts
with circulating libraries, and catechised a school;
present, twenty-eight children. I have now catechised
seven schools in which there are two hundred and
twenty children that attended catechising. Four of
these schools are under the care of pious females who
pray with them daily, except one, and if she does not,
she is greatly tried and distressed at her neglect.  God
is truly very merciful and kind to grant the little children such excellent instructors."
Sept. 14. Sabbath. " Preached a sermon to parents,
catechised upwards of a hundred children in the intermission, and preached a short sermon to children."
It hardly need be said that upon the establishment of
sabbath schools, they received his warmest sympathies,
and his most cordial support. He took special pains to
secure the attendance of as large a number of the youth
and children of the congregation as possible; and indeed, this was one thing which he aimed at in his pastoral visitations.
In devising plans for the welfare of others and the
edification of the church, it was his wish to call forth
the energies and secure the co-operation of the membership. The way in which this was sought will appear from the following:
1823, Dec. 13. In the evening visited a poor intemperate man. Conversed with him and his wife.
Thouglht of a plan to do him good. Main principle,
prayer for the Holy Spirit. Main means, Christian
association and influence. Endeavor to get three or
four Christian brethren associated to labor with him and




276         THE CAUSE OF TEMPERANCE.
for him-to visit him often-to draw him to meetings
and to better company-good books. May the Lord
direct and bless."
Dec. 14. " Have thought over a plan to draw men
to the gospel. Associate three or four Christians, and
induce them to labor for the salvation of one, on the
plan mentioned  above.  I do trust the Spirit has
directed me to this. I have long been inquiring what
I should do. May the Lord direct and, bless. 0 for
faith!"
Dec. 17. "Last evening I met with a few members of the church in the North Eastern district. Endeavored to press three things-doctrine, assurance,
labor for souls; by each seeking to be instrumental of
saving one, by contributing as the Lord prospers us."
Similar efforts to call into action the members of the
church, are spoken of also at a period- somewhat
earlier.
1821, Sept. 23. "In the evening a church prayermeeting was attended at the meeting house. Many
members were present and some others; though it was
designed for none but members. Two proposals were
made, to be carried into effect between this and Thursday evening when we are to have another meeting.  1.
To consider one half hour.  2. To converse individually with at least one member of the church not
present this evening. Pressed the importance of opening the door of the church to admit Him to revive his
work —can be done only by a majority-to do nothing
is to vote against it."
Oct. 2'2. " Proposed at the close of the meeting
yesterday, that every one should pray for a revival last
evening at 8 o'clock, who felt the need of it-and
that every one who did not, should mourn over a stupid
heart. At that hour I did little else but mourn. It
seemed as though God had shut out my prayer."
In laboring to promote the spiritual interests of his
people, while he relied upon gospel truth as the instrument, and God's Spirit as the agent, he was accustomed
to narrate in public, greatly to the edification and com



A TEMPERANCE SOCIETY FORMED,        277
fort of the pious, anlly facts which had recently come to
his knowledge, respecting the progress of the work of
grace in other sections of the church. In the early
part of the year 1821, he spent a few days in the state
of Connecticut, in the midst of a glorious revival of
religion —and upon his return, he made such communications to his people in regard to the displays of God's
grace in the salvation of men there, as were calculated
to excite their warmest Christian emotions. Of this,
mention is made in the following sentences from his
memorandum.
1821, May 27. Sabbath. " The Lord has helped me,
I hope, this day. Though poorly prepared in every
sense, I think I did look to God for his aid, and he gave
ear unto me. The people were many and attentive.
When I stated facts, in particular cases, they shed tears
in profusion."
In the cause of Temperance, Dr. Yale may be cqnsidered as having been a pioneer. In this, he was in
advance of most of the men of his generation. It is
not affirmed that he was the originator of that movement, which has done so much for the present generation in saving men from the untold miseries which
result from a free and unrestrained use of intoxicating
drinks. But if he did not originate the movement, he
was certainly far in advance of most other men in endeavoring to promote it.
As to his own individual habits, he rigidly abstained
from the use, as a beverage, of all intoxicating drinks,
when most others indulged it. He advocated the cause
of total abstinence, when most others were either silent
or opposed. And he boldly carried the subject into the
pulpit, and fearlessly preached against the prevailing
customs of the day, even when he knew he would not
only subject himself to the ridicule of the lovers of
strong drink, but also cross the path of many of his
dearest friends. He tells us that the battle on this subject, was fought among the people of his charge, as
early as the year 1814. In a letter written on the 14tb
24




278         THE PROGRESS OF TEMPERANCE.
of May of this year, he speaks of this subject in the
following terms.
" Happy indeed I am to hear of revivals of religion,
and that you have hopes in your region that the millennial glory is rapidly approaching, and that you hear
the distant rumbling of Messiah's wheels. I think
every minister, and every Christian should ask himself,
what more can I do for the hastening of this glorious
day? You can not.think what a doleful region I live in,
some parts of which are almost as destitute of the
gospel as the dominions of Juggernaut. Intemperance
shakes his deadly sceptre over the county of Mlontgomery. I have attempted to establish a moral and
benevolent society in my own parish; but you can not
think how much opposition it meets. But its friends
are not discouraged. I heard it said a few days ago as
coming from a man employed in a store, that not onehalf the quantity of spirits had been sold in that store
since the establishment of our society, that there was
before. If this be true in six months, amid great
opposition, may we not be encouraged?"
What is called above "a moral and benevolent
society," had for its object, among other things, the
promotion of the public weal in the disuse of alcoholic
drinks. It is true that the pledge exacted of its members was not the same as that which has been adopted
since, nor was the position taken the same as that
which has since been taken by temperance societies:
but it was a beginning in the work, and all which, at
that time of moral blindness on this subject, could be
effected. Nor was he discouraged, so as to cease his
advocacy of the cause, on account of the opposition
which it was destined to encounter.  The subject was
frequently spoken of in his public discourses; and on
the 4th of July 1820 (which was several years before
the general temperance effort commenced in the country)
he preached before the society above named, a sermon,
a copy of which was requested for publication, in
which the very ground was taken which was afterwards
taken so successfully by others, and the v eryargumen ts




THE PROGRESS OF TEMPERANCE.       279
employed which were afterwards employed with so
much effect, in opposition to the then prevalent habit
of using intoxicating liquors as a beverage.
And when the general movement on this subject
commenced in the country, he (as might have beenl
anticipated) was one of its foremost and most effective
advocates. He plead the cause in sermons and public
addresses, both at home and abroad; and attentively
marked  its progress.  When men began  to  discontinue its use in their public gatherings, and oni
other occasions on which it had been common, he hailed
it with thanksgiving and gladness. He spoke of it
thus:1829, June 3. " Heard the very good news that one of
our principal men, a few days ago, raised a building
without spirits. The Lord is giving force to conscience."
June 4. "' Heard that the same man has employed
two carpenters all the season, without spirits, giving
them  sixpence per day instead of it. I can not be
thankful enough for this.  Heard  also, to-day, of
another man who has taken down an old barn, and set
up a large new one, without spirits. His chief carpenter said it should not be raised without, and some
drunken neighbors joined with him, and said they
would not help. But when the day came, not a man
failed and the building went up without any difficulty.
Thus a victory over sin has again been gained."
Sept. 7. At the training, the company, with but one
dissenting voice, voted out ardent spirits. Oh! what
shall I say!"'
These extracts are worth preserving, principally for
the purpose of marking the change which a few years
have made in the opinions and practice of the public
in respect to the use of alcoholic beverages. Unless
such facts were chronicled somewhere, coming generations could hardly be made to believe that during the
first quarter of the nineteenth century, and before, men
were so much enslaved to rum, that without it no enterprise of importance could be undertaken or carried on.




280      BALAAM AND BALAK; AN ALLEGORY.
Among what Dr. Yale called his unfinished works,
there is an article on this subject, which I have felt
disposed to copy-both on account of the ingenuity
which it evinces, and for the purpose of showing the
views of the writer. It is as follows:BALAAMl AND BALAK, OR THE VENDER AND THE BUYER.
Balak, the rumin-lover, sent to Balaam the money-lover,
and said: There is a people come from the land of
many waters, so numerous that they cover the face of
the earth, and they are very much opposed to me, so
that if they continue to increase, I shall not be able
without shame, if able at all, to drink any more rum or
even whiskey.  For they are a very stiff, precise,
tyrannical people, and intend to unite church and state,
so that none of our pleasant, jovial, and honorable company shall ever more enjoy ourselves as we have in
times past.  Come now, Balaam, try by your wisdom
and goodness to contrive some way to rid me of these
people, for they are the most troublesome of all people.
And I doubt not that you will be able to say or do
something to remove them. For the words which you
speak are good, and you are every where- known as a
good man and a wise counselor.
Then Balaam, the money-lover, sent to Balak, the
rum-seller, and said: The people who come against you
are numerous indeed, and increasing; and I should be
glad to help you against them, if it could be done
safely. But I am fully satisfied that they are a blessed
people, and that I must not say or do a single thing
against them.
This answer did not satisfy Balak, the rum-lover at
all. He supposed that Balaam the money-lover only
desired to get more money from him. Therefore he
sent the second time and said: Let nothing hinder you,
good Balaam, from coming to me; for I will promote
you to great honor and will do whatsoever you say to
me. Only come, and help me against these people
from the land of many waters.




A TEMPERANCE ALLEGORY.         281
When Balaam, the money-lover, heard this second
message, and saw that such rich rewards were offered
him, he set himself to prove that light is sometimes
darkness, and evil good; especially when much money
and honor are to be gained. Therefore he made up his
mind to go with the messengers of Balak, the rumdrinker, and endeavor to do all he could to get money and
honor.
So Balaam, the money-lover, came to Balak, the
rum-lover, and was received very gladly, though not
without a gentle rebuke for not coming the first time
he was sent for.
These two being met together, they consulted in
what manner they might prevail against the people
who came from the land of many waters.
After due consultation, Balak the rum-lover, brought
Balaam, the money-lover, to the high places of Bacchus,
that he might prepare a sacrifice to their God, and
watch the movements of the water-people.
And Balaam said to Balak: " Build me here seven
distilleries, and prepare seven hundred thousand barrels
of rum, and seven hundred thousand barrels of whiskey."
And Balak prepared them.
Then said Balaam, the money-lover, to Balak, the
rum-lover:  "Deal out now abundantly to all the
people that love rum and whiskey. For the people
from the land of many waters will increase, if you do
not pour out the rum  and whiskey abundantly, and
keep the merry ones well filled with drink. I will go
and see if the Lord will not favor us against the cold
water people."
So Balaam, the money-lover, went to seek counsel
against the people from the land of many waters. And
when he returned he found Balak the rum-lover standing by his distilleries, his rum and his whiskey; and all
the chief men who love rum and whiskey stood with
him.
Then said Balaam the money-lover,' Balak the rumlover has brought me from the mountains afar off, to
curse and defy the people that come from the land of




282           A' TEMPERANCE- ALLEGORY.
many waters. But how shall I curse whom the Lord
hath not cursed? Or how shall I defy whom the Lord
hath not defied? I see them in the highest stations, and
among the wisest and best of men. The people shall
be a peculiar people, not subject to the evils which
most grievously afflict the rum-lovers.  They shall
greatly increase and become mighty; and all the rumlovers and the money-lovers shall desire to be as prosperous
and happy as the people from the land of many waters.'
And Balak, the rum-lover, said to Balaam, the moneylover:' What hast thou clone unto me? I sent for thee to
curse my enemies, and lo, thou hast blessed them altogether.'
And Balaam, the money-lover, said to Balak, the rumlover,'I said before, that I must be careful what I speak.'
Then said Balak,'Come to another place and curse
the people from thence.'
Then they came to another place, and Balak built seven
distilleries, and prepared seven hundred thousand barrels
of rum and seven hundred thousand barrels of whiskey.
When Balaam consulted to find something to say in
favor of Balak, and against the cold water people, he
was greatly disappointed, and returned to publish his
own confusion. For he said, 6 God is not a man, that
he should lie, nor the son of man that he should repent.
Hath he said, and shall he not do it? Or hath he spoken
and shall he not make it good'?'  Light is not darkness,
nor is good evil.' The truth must be told, and it is this,
and must prevail. The cause of the people from the
land of many waters is a good cause; and that of the
rum-lovers is an evil cause. There is no perverse design in the cause of the water people; it is all in the
cause of the rum-lovers. The water-people make men
free; but the rum-people make themselves slaves.'
But Balak, the rum-lover, said:' Neither bless them at
all, nor curse them at all.  Come, and I will bring thee
to another place.''Build me here,' said Balaam,' seven distilleries, and
and prepare seven hundred thousand barrels of rum, and
seven hundred thousand barrels of whiskey.'




THE MAINE LAW.              283
Now Balaam lifted up his eyes, and saw the cold
water people abiding in their comfortable dwellings,
abounding in peace and plenty, and he said:' How
goodly are your dwellings, oh people that abstain from
strong drink! As the valleys are spread forth, and as
gardens by the river-side, so are the abodes of the temperate people in their beauty. Cursed be he that curseth the people from the land of many waters, and blessed
be he that blesseth them.'
Then Balak's anger was kindled against Balaam, and
he smote his hands together, and said:'I called thee
to curse my enemies, and lo, thou hast blessed them
these three times. Therefore, now, flee to thy place: I
thought to promote thee to great honor, but the Lord
hath kept thee back from honor.' And Balaam said:'If Balak would give me his house full of silver and
gold, I can not go beyond the commandment of the
Lord.''But, come now, I will advertise thee what will become of the rum-lovers in the latter days.'
His views of legislative action, and the propriety of a
law prohibiting the sale of intoxicating drinks, are expressed in the following brief extracts of' a letter to a
friend under date of Oct. 15, 1851:
" From what Agricola writes, I think he will go strong
for the Maine law. That is the thing. Too long have
we been dealing with men. England has been doing
the same a hundred and fifty years, with about the same
results. Now God in his wisdom and mercy has put it
into the heart of Maine to adopt the very thing. Total
abstinence has saved all that have practiced it. Total
destruction will annihilate the whole thing. As the
former never did any harm, so neither will the latter.
As men find their pleasure in something besides intoxicating liquors, so will they find use for their money in
soniething besides traffic in the drunkard's drink. It is
now thirty-eight years since I began to speak and act
on this subject. I have seen great things. There is no
place now in this town north of the village of Johnstown where it is publicly sold."




284      THE VERSE SYSTEM-ITS ADVANTAGES.
It has been already said that Dr. Yale was a very
close and diligent student of the word of God, and he
seems to have adopted something in the form of the
"'verse system" in his family, many years before it is
known to have been adopted to any considerable extent
by others. He was strongly impressed with the utility
of the practice of committing to memory one verse
daily of the sacred scriptures. The introduction of this
system into his own family is mentioned in the following
extract from his memorandum.
1821, March 23. "Began last Saturday morning to
attend to the scriptures more in my family. Each one
to recite a passage at prayer-time, from the portion read
at the previous season; and each one in rotation to recite a passage at the table. May the word of God
dwell in us richly in all wisdom. Oh Lord, awaken our
Souls." 
The peculiar advantages of this system he thus sets
forth in his journal under date of January 16, 1832:
"I think the verse-a-day system has peculiar advantages.
1. It is so easy, that it encourages effort.
2. It is so simple, that all can attain it.
3. It is so pure, that no objection can be made to it.
Nothing but the word of God.
4. It is so impartial, that the word of God is regarded
in its connection.
5. It is so universal, that it may be adopted by all
persons, in all places, of all employments.
6. It is so concise, that it takes up but little time, and
that which may thus be saved.
7. It is so frequent in occurrence that much will
be attained, almost imperceptibly.
8. It is so opportune, that it furnishes materials of
thought when alone, and of conversation in company.
How admirable are the ways of God! He first caused
his word to be sent throughout the families of the earth,
and then taught them this peculiar way of securing the
blessings it contains,"




THE SLOW PROGRESS OF RELIGION.             285
The estimate which he placed upon this practice, may
also be gathered from  the following scrap of original
poetry, which he wrote in the album of two of his young
friends, only a few months before his death.
EIGHTEEN THOUSAND VERSES IN FIFTY YEARS.
One verse a day, from God's own word,
Implanted deep in memory's soil,
Will make thee joyous in the Lord,
And richly pay thee for thy toil.
In fifty years the sum will swell
To twice nine thousand truly told;
Nor aught on earth will pay so well,
No, not the richest mines of gold.
If storms and darkness o'er thee roll,
And terrors shake thine heart with fear,
Some precious truth will calm thy soul,
And give thee proof that Christ is near.
When on the verge of life you stand,
Just by the sea that has no shore,
Then may you take your Saviour's hand,
To be with him and die no more.
As on your pillow for repose,
You gently lay your weary head,
Fear not, if night your time should close,
And morn should find your spirit fled.
As the mind of Dr. Yale was so much occupied with
thoughts respecting the extension and prosperity of the
kingdom of Christ, the inquiry frequently arose, why has
not this kingdom  already become universal, and, by
what means is this end to be attained? Of this he speaks
in the following terms:
1830, April 14. "Awoke at four, and  arose soon.
Was led to reflect upon the slow progress of religion in
the world.  Why is it? God promised to Moses,'As
truly as I live, all the earth shall be filled with the
glory of the Lord.'  Not yet done —why not?'After
that, in the wisdom of God, the world by wisdom knew
not God, it pleased God by the foolishness of preaching
to save them that believe.'  When God works alone, as




286            THE DEVIL' S PROBLEMS.
in creation, it is soon done. But, when moral agents,
angels, men, devils, work, they must have time.  God
extends his plans so as to give them full scope to develop their characters-time necessary-many and various actions and events necessary; God knows at first
how they will act, and how long, and what way they will
take to show themselves. He fixes all things accordingly, they show to themselves and others what he knew
before. So contingency and inmutability are both secured. Our wisdom is, to do as he directs; then all is
well with us, and with such other beings as accord with
God. The disobedient are comprised in the divine plan;
but all in them tends to confusion. The sentiments of men
often cross the Lord. He corrects them. He did so when
on earth. His disciples often met and overthrew error.
Paul disputed in the schools; certain philosophers of
the Epicureans, and of the Stoics encountered him.
At this day, philosophy is in the way of the gospel. It
corrupts the religion of many to the very core. Let me
read the New Testament through, expressly to find out
the points in which Christ and the apostles crossed error and sin-the points in which the people or their
teachers varied from sound doctrine, and the holy law,
and the blessed gospel."
How shall the kingdom of Christ be extended throughout the world, was a question which presented itself to
the mind of Dr. Yale with absorbing interest. It was
a question on which he thought much, and of which he
often spoke. I-He once made mention of certain principles to be observed in this matter, which are of very
great importance. As follows:
"1. To commune with prayer and holy conversation
with Christians, individually, till they, with me, enter
fully into the mind of Christ, and make it our business
to promote his kcingdom.
2:' T feel, and to endeavor to make others feel, that
twe are under no obligations to solve the devil's problems.
Such as: How came Adam's posterity to be sinners
in him? or, how can sinners be to blame, if they can
not change their own hearts? or, how can decrees and




A MISSIONARY MEETING.           287
free agency agree? or, how can sinners repent and believe when dependent on God?
Deut. xxix, 29.'Secret things belong to the Lord
our God.'
3. Jlever to allow the least despondency, when engdaged
in the wcork of the Lord.
4. To found everything on the word of God, whether
I address saints or sinners; that they may not stand in
the wisdom of men, but in the power of God.
The word of man is of but little weight; but who can
resist the word of God?
5. To visit every family four times in a year; viz:
once a quarter, in Alarch, June, September, and December.'
The Christian reader may remember, that in the
month of May, 1843, a missionary convention was held
in the city of' New York, the design of which was, to
endeavor to unite and call forth the energies of various
denominations of evangelical Christians, in-the work
of evangelizing the work. The hope was that by uniting
the energies of' different bodies of Christians, to a certain extent, as they are in some of the great catholic
institutions of' the land, more might be done in this imnportant enterprise. And though the results hoped for
from that convention were not realised, the object aimed
at was a noble one. In this thing. Dr. Yale was one of
the prime movers, and he had more to do, perhaps, than
any other individual in calling it. In the ardor of his
Christian feeling, the chariot wheels of the gospel seemed
to move too slow, and he felt that the Christian church
was far from doing all her duty in this work.  What
he thought should be aimed at, was, the evangelizing of
the present generation of the heathen, by the present
generation of Christians.  Some interesting thoughts
on this subject are contained in a letter, written to the
Rev. Cyrus Yale, of New Hartford, Connecticut, uhider
date of January 11, 1843, as follows:
"Never bcfore did I see so much discouragement
as to sustaining the cause of God, as at the present moment. The American Board is running down deeper in




288          EVANGELIZING OF THE, WORLD.
debt than ever before, and all our societies seem to be
approaching to bankruptcy. Now is the time to look
up; now we cease from man. Our resources fail as in
the days of Haggai. Then they carried out much, and
brought in little. They' earned wages to put it into a
bag with holes.' Wherefore? Because they suffered the
house of the Lord to lie in waste. So now the church
in America suffers the house of the Lord to lie waste.
The heathen cry for help, but we send it not. They
perish, because we send not the gospel; and we perish,
because we shut up the gospel at home. We do not
well. If we tarry thus, some evil will befall us, more
than has befallen us already. Let us then lift up our
cry to heaven, that the Lord would have mercy upon us,
that we perish not, while we leave others to perish.
Our convention is not yet; but we are making arrangements to hold one during the anniversaries in May, in
New York. The Tract Society, at their late convention, have made an advance, such as we wish; and have
given us a partial specimen of what we hope to attain.
We hope to enlist as many as nine denominations in the
work, and to co-operate on principles as general as those
of the Tract Society. Will you not co-operate with'us,
and aid us in the great work of enlisting the whole
world of evangelized Christians to send the gospel to the
present generation of perishing men?  This seems to be
our duty. Is it not our duty?  Should not you, and I,
and every minister of Christ, and every believer, make
it our business to evangelize all nations during this
generation?  Were all Christians and ministers fully
engaged in this, might it not be done?  Were we as
devoted, as laborious, as self-denying, and as willing to
suffer as Christ was, could it not be done? I am morally
certain of it; are you not also morally sure of it? If it be
so, then what follows? Shall not you and I do what we
can?  Shall we not enlist as many as we can?  Will
not you, my beloved one, feel that this is your work as
a minister of the gospel?  Will you not do what you
can, by yourself, alone?  Will you not enlist other ministers? Is it not needful to speak often one to another?




HIS INTEREST IN THE CAUSE OF BENEVOLENCE.  289
Are you not answerable for that talent of writing, which
the Lord has enabled you to acquire? Is not some paper
in Connecticut open to you? Will you not do what you
can to wake up Connecticut to this great enterprise?
When the wicked are pouring out a deluge of pollution
to destroy the hope of our land, will not you do what you
can to meet the torrent? I am persuaded, that in our
beloved country the struggle is between life and death.
Shall we and our people continue to possess the fair
heritage of the Lord, or shall it be wrested from us by
his enemies? The gospel in its purity, in its power,
public and private, is the only thing that can save
us.  But we increase not the power of the gospel by
concentrating its force; on the contrary, by diffusing it,
as far as possible, its power prevails. Hence, persecution sends Christians abroad every where, preaching the
word; and it may be, that you and I may yet live to eye
the fire kindled, which shall scatter American Christians
all over the world. Then will the gospel be spread;
better for us, and the world, that it be done in this was,
than that it be not done at all."
CHAPTER XXIII.
vIS: INTEREST IN THE CAUSE OF BENEVOLENCE.
There was no:truth of which Dr. Yale had a deeper
conviction, than that gifts without grace are of no
avail. And among the graces of the Christian, he
seemed disposed to set that first, which was set first by
the Apostle. I am understood here to refer to chtarity —
charity in its true evangelical sense, as meaning both
love to God and benevolence to man. His heart bled
over human woes and human ignorance; and he most
sincerely wished to relieve the one and instruct the
other. On the subject of Christian benevplence he had
25




290  HIS INTEREST IN THE CAUSE OF BENEVOLENCE.
no hobby; but regarded with favor every thing which
seemed calculated to meliorate the condition of man or
promote the glory of God. His sympathies were also
frequently excited by things which he found among his
own people, or at least, among those who lived in the
territory embraced in his congregation. He was not of
those who extend their vision so far as that they can not
see objects near at home. He wept over the miseries
of men in other lands, and in other climes-and he
wept also over the miseries of such as lived within the
field of' his own pastoral labors.
The reader may be interested in the description
which he gave himself of this field, many years ago;
that it may be contrasted with what it has become at
the close of his ministerial life. Such a description is
found in letters written to his correspondents in the
state of Connecticut. The first from which I extract
was written to Rev. Cyrus Yale, of New Hartford, as
follows:
KINGSBOROUGH, Jan. 18, 1815.' MY DEAR COUSIN,
I suppose you are by this time set down among your
people, and comfortably surrounded by your little family.
I rejoice in the favorable prospects before you, and hope
your life may be long, and through the whole of it useful and happy. There is a striking contrast between
your situation and mine. Your people are numerous,
mine are comparatively few; yours are established in
3teady and regular habits, mine are forming their habits; yours have been favored with eminent ministers,
mine have had but one before myself, and him but a few
years; yours are a people of wealth, mine are comparatively poor: you are in a neighborhood of able divines
of the same denomination, habits and sentiments; I am
surrounded with hedges and wolves, and have but few
counsellors within many miles; you have somebody on
every side to hold you up, but I have many who would
not lament at my fall; you are in the heart of good old
Connecticut, but I am in the regions of that state




A DESCRIPTION OF HIS FIELD.      291
whose very name is almost a reproach. Doubtless it is
all well-the Master knows where to employ his workmen to the best advantage; and some may be useful in
cutting up bushes and rolling stones, who would do
nothing at all in polishing and varnishing. " In a great
house there are many vessels," but they are all good
in their place; and the kettle to put over the fire is no
less needful than the china upon the table. Indeed I
believe I may think it a great privilege that God can
find any work at all that I am fit to do, and that he can
fit me to do any.  lie is marvelous in working, and
even an ass's colt may be of some service'when the
Lord hath need of him.'  I am sometimes distressed and
perplexed, but never in despair."
In another letter written to the same, July 1, 1828,
he speaks as follows:
" I have been long trying to get people to meeting,
and with some success. Our sabbath school, including
teachers, contains more than three hundred; but we
need many, many more.  Sixty or seventy families
attend meeting very little any where. They are not
like your families, stable and firm as the rocks and hills
on which they build their dwellings, but they are com.
parable to the flocks of black birds, which pitch down
into the fields, and roll and roll from place to place,
till they take wing and soar into other fields. How
little good can be done to such a flying population!
We have about a hundred families that are pretty stable, but of the whole population in this place, more
than one third has changed within eleven years."
The labors of the gospel minister are much more
arduous in many places, in consequence of the division
of the church into so many different sects, and the
prejudices which exist among them. This was one
difficulty with which Dr. Yale had to contend, and of
which he speaks under date of Oct. 1, 1817, as follows:
c" I see a great field around me, which needs immense
labor; and while the work is only beginning it remains
undone. Ministerial labor in this region is attended




292             HEATHEN AT HOME.
with many difficulties, compared with Connecticut.
Here our exertions are almost isolated. We have the
Dutch religion, and the Scotch religion, and the English religion, and each of these subdivided. Some of
us are endeavoring to throw down the walls, but too
many think the Lord will dwell only in a square house,
and that too, erected by such sacred hands as theirs.
Not long since, a candidate from Dr. Mason's school
was asked by a good Dutchman, in one of our neighboring towns, if he did not think the Dutch church was
one of the two witnesses of whom we read in the Revelations. He answered that he did not know but it
was. "And what church do you think the most likely
to be the other witness?"  " Why, sir, I think it is the
Associate Reformed."  I hope you will pardon my
story telling. I mention this fact to give you some
idea of the prejudices which prevail in some parts of
our country, and in this region renders the work of the
ministry very laborious.
Lest, however, some may think it was only the exterior of the building which was so forbidding, while all
was fair and inviting within, let us take a look at the
interior, that we may have a more correct and intelligent idea of the whole. There were "regions lying
beyond," which were emphatically regions of darkness.
^So also there were many dark spots within. We may
enter the building by the following introduction of Dr.
Yale.
1829, Nov. 17. "Visited five families. In these five
families, I could not discern the least degree of spiritual life. One of them contained thirteen souls, and
did not contain a single reader. They have been here
only since last spring. They seem dirty, and filthy, and
lazy as heathen.  Another family just come, very
stupid, no Bible-but they say they left it where they
came from, not expecting to stay long. I conversed on
the third of John, especially about the brazen serpent.
They gave attention. Their daughter thanked me for
calling. As to the family that can not read, I know
not what to do. They will not go abroad to get in



HEATHEN AT HOME.             293
struction, and it is extremely difficult to give any where
they are. Saw one benefit of distributing tracts. It
interests Christians in the welfare of such families.
In another family where neither the man nor the woman can read, the man a drunkard, and the woman a
swearer, where two years ago I was treated rudely, I
was now treated very kindly, heard no complaints of
neighbors or Christians, and was listened to with profound attention, after they had smoked their pipes.
They even appeared to be solemnized. And were it
not that little is to be hoped for from such, I should almost hope some good might be done. But God alone
can do it. May he glorify his name."
From the above extracts, the reader will see that the
field which Dr. Yale was called to cultivate, was not
always like a watered garden, at least in all its extent.
There were objects even here which excited his deepest
sympathy, and in his care for them he was perfectly
willing to adopt the maxim which is so grossly abused,
while it contains so much truth, that "charity bigins at
home."  He did not pass by the heathen at his own
door-sill, while he strained his vision to look at the condition of those in Burmah or China. Nor did he feel
justified in withholding his sympathies from the heathen
abroad because there were also heathen at home.
The interest which he felt in the cause of temperance
has already been spoken of. He also felt very great interest in the cause of African colonization, regarding it
as eminently calculated to better the condition of the
degraded and oppressed sons of Ham. I know, indeed,
that he has sometimes been charged with indifference to
the wrongs endured by the African race, because he did
not sympathize with the principles and measures of
some of thase men and societies of men who have
seemed to regard themselves the exclusive friends of the
slave. But though he saw nothing in the movements
of the so-called " abolitionists " to call forth his sympa.
thies, he was no friend to the institution of American
slavery; and the emancipation of the slave, in such
circumstances as to make liberty a blessing, and in con



2.(-14          AFRICAN COLONIZATION.
nection with such a training as to qualify the liberated
oIr the duties of freemen, he regarded as a thing very
much to be desired. Yet while he was free to say that
he saw no promise of good from the measures of the
abolitionists, he believed that the objects of the colonization society were preeminently philanthropic, and
that there was the promise of the happiest results from
the measures which they had adopted. His feelings on
this subject are very biiefly stated in a letter to a friend,
dated April 23, 1847. Thus:
"1 have had some thought of taking opportunity to
visit the refugees in Canada.  But I have recently
learned  enough, from  the American Missionary, to
satisfy me of their condition. This notice being given
by friends is to be relied on. If the condition of the
emigrants to Liberia were as wretched, and as likely to
continue so, I would never again lift a finger to aid them.
But the contrast is most marvelous. Depending as I do
on the notice of their friends in Canada, and on the notices of all who write about Liberia, I am satisfied that,
while the condition of the former has enough in it of
ignorance and wretchedness, that of the latter is encouraging beyond any thing which has ever been realized before, or in any part of the world, by the colored people.
I think, therefore, I shall not go to Canada."
Dr. Yale's interest in those great national evangelical
enterprises which have secured the cooperation of American Christians for the last few years, is widely known.
The circulation of religious tracts he regarded as well
calculated to promote the interests of man-the operations of the sabbath school met with his cordial approbation —and the cause of education, in all its varied
branches, he considered as intimately connected with
the prosperity of the community and the welfare of
individuals.
In the organization of the Bible society in the county
where he lived, and in its support and progress, he took
a very prominent part. It is believed to have been
chiefly through his instrumentality that this society was
first formed. He corresponded with influential men in




TrE COUNTY BIBLE SOCIETY.       235
various sections of the county-he sought personal interviews with them on the subject —he prepared an
address to the people of the county in relation to this
matter, and caused it to be published and circulated-he
secured the calling of a meeting for this purpose, which
was held in the court house in the village of Johnstown
on the 21st day of Dec. 1816; at which time a society
was formed by the adoption of a constitution which appears to have been previously prepared by himself.
And after it was formed he took much pains, and performed much labor to promote its interests. He was its
chief executive officer for the period of twenty-nine
years, and performed its duties with the utmost fidelity.
Besides attending to its correspondence, preparing its
reports and looking after their publication and distribution, he put forth a vast amount of effort to advance the
cause by visiting the various towns of the county, holding public meetings, making public addresses, and
sometimes by calling personally upon individuals, and
exciting them to activity in the cause. Moreover he
was himself a Bible distributor; and on the 27th day of
September, 1811, which was more than five years befobre
the Montgomery county Bible society was organized, he
received for distribution fifty copies of the Bible from
Oneida county.
In promoting the interests of the Bible society in the
county, not only during the first years of its existence,
but for many years afterwards, while he put forth very
great efforts, he met with many and great discouragements. As a single illustration of this fact, I will here
transcribe a few passages from his memorandum.
1830, Feb. 9. " Started at nine o'clock to visit N.,
to promote the interests of the Bible society. Found
the case very difficult, the people greatly tormented by
divisions, animosities, parties, masonry, &c. At evening Mr. Wood and I attended a meeting at which he
preached. When we went into the school house, there
was no light except what the stove imparted; at the
door several boys and young men were standing, and
talking, and laughing. I sat down in the dark and felt




296        DISCOURAGEMENTS ENCOJUNTERED.
distressed.  Very few members of the church were present. The whole scene seemed strikingly emblematical
of the condition of the people-covered with darkness,
cold, indifferent, stupid, asleep, dead. In the family
where we lodgled, the father, and mother, and a young
man, are members of the church-but scarcely a word on
the subject of religion, or our business. In the morning the young man went about his work, and gave us
very little reason to hope that he would do any thing.
We left papers, requesting them to read them, and appointed to preach again next week on Wednesday evening. In the morning, called on several young people
and leftreports of the Bible society, and told them our
object. We called on Elder S. and made arrangements
for future operations. He seemed to be cordial in his
feelings, and ready to do any thing in his power."
Feb. 17. " Rode to N. and preached. Few present.
The meeting was even more chilling than the one last
week. Deplorable state! By invitation a few gentlemen came in in the morning. We conversed much with
them. A little impression seemed to be made. But
their state is dreadful.  Oh how dreadful!  Darkness
visible and tangible. Came home heavy in regard to
that people."
The above extracts are given for the simple purpose
of giving the reader some idea of the difficulties and
discouragements which he had to encounter at that
period, in his efforts to advance the cause on which his
heart was so much set. Nor was this a solitary instance, nor the place alluded to above the only place
where such discouragements were met, Such things
were quite too common. It is gratifying, however, to
be able to inform the reader, that the above description
would not apply to that place at the present time. Religion is now comparatively prosperous in that community, and there is now one of our most efficient branch
Bible societies.
It was at the very time when his benevolent mind
was occupied with the subject of the formation of the
county Bible society, that he was also using his influ



DOMESTIC MISSIONS.           297
ence for the formation of a society for domestic missions, to embrace the counties of Montgomery and
Saratoga. In his journal there is the following entry,
under the date of Oct. 8, 1816.
"Prelared the constitution of the Montgomery and
Saratoga Auxiliary Missionary Society, and a short
address with it for printing."
In the cause of domestic missions he felt the deepest
interest. For many of the first years of his ministry
there were extensive wastes in the immediate vicinity
of his own field of labor, and he frequently made missionary tours into destitute neighborhoods: while he
also took special pains to secure both missionaries and
the means of their support.
After the matter had been under consideration for
several years, a board of domestic missions was formed
in August 1821, by the Presbytery of Albany, of which,
Dr. Yale was then a member-and he was appointed its
corresponding secretary. He held this office as long as
that board had an existence, and until it was dissolved
with the view of a more direct cooperation of the
Presbytery with the Board of Missions of the General
Assembly. He found this to be an arduous business.
It taxed much of his energy-as it devolved upon him
both to direct the labors of missionaries, and to do much
towards securing the funds necessary for their support.
These missionaries were frequent guests in his own
family, and received from him all needful direction and
encouragement. But it was enough if he could but
thereby promote the interests of Christ's church, and
aid in the salvation of men. As a single illustration of
his labors in this matter, and of the spirit by which he
was actuated, the following brief extracts have been
made from his memorandum.
1824, Jan. 30. "About 10 A. M. started for Stratford in company of Deacon Giles and Philo Mills.
Arrived a little before sun-set.  Attended a prayer
meeting in the evening."
Saturday, January 31. "Rode about five miles to
the most remote house in the settlement on the north.




298              MISSIONARY TOURS.
Returned in the snow and called at almost every house
to distribute tracts. Preached in the evening a sacramental lecture at a school house, well filled, though
the weather was uncomfortable."
Sabbath, Feb. 1. "'The wind had blown,through
the night, and I found the light snow sifted over my
clothes in the morning; fobr the house was made of logs
and the crevices were not all filled.  Preached at half
pasti ten to two rooms full of people. Preached also in
the afternoon, after administering the Lord's supper
Preached in the evening at a school house in another
part of the settlement."
May 3.  6 Rode to Palatine, fifteen miles, met Mr.
Knight, Mr. Johnston, and the elders and trustees of
Palatine congregation.  Made the proposals of the
Presbytery to them, which were accepted-gave Mr.
Johnston directions to go to Knox, and returned home,
weary, weary, weary, and yet very thankful for the
openings of kind Providence, and the prospects of a
minister at Palatine  Admired and praised God for
what he was doing by means of our Missionary Board."
Yet, while Dr. Yale was an American in his feelings,
and loved his country with the affection of a true
hearted patriot, he felt that there were others also who
demanded his sympathies, in addition to those who
were enclosed within the geographical limits of the
United States. He remembered the words of the Lord
Jesus when he said: " The field is the world."  " Go
ye, therefore, and teach all nations, baptizing them in
the name of the Father, and of the Son, and of the
Holy Ghost." There was a time when, in his own
mind, he agitated the inquiry as to his duty to engage
personally in Missionary labors abroad. On this subject we find in his memorandum the following paragraphs:
1820, October 24. "Found news of an earnest request for a Mission among the Great Osages of the
Missouri. Many queries during the night whether I
ought not to offer myself. Felt unqualified and embarrassed, and as though the labor would be almost too




I SAY MILLIONS-I MEAN MILLIONS.   299
great for my strength and resolution-but I felt a degree of willingness."
October 26. "Have laid the queries respecting the
mission to rest in this way: that I do not see my way
clear to go, though I should not hesitate as to inclination. I pray the Lord to send by whom he will send."
But though he was led to the conclusion that he was
not called upon himself' to enter the foreign field, he
did feel that he was to do what he could to advance the
cause, and to sustain others whom the Great Head of
the church should see fit to raise up and send forth.
While he contributed fiom his own resources for these
various objects of benevolence, he devised means and
put forth efforts to secure contributions from others:
and the deep interest which he felt in the cause may be
seen in the following sentences from his correspondence.
In a letter to his friend, the Rev. Mr. Brace, under date
of July 2, 1842, he holds the following language.
c'I have many things to say to you, but I can not
with pen and ink communicate the tenth that I wish on
the subject of the Redeemer's kingdom, which certainly
does lie nearer my heart than any other. It seems that
I do every day feel it more, while I seem to do nothing
worthy of a subject which demands and enjoys an,
angel's powers and good will. If you have recieved
Mr. Bingham's.lmbassador, you  know  a little of
what a few wish to do, while the world lies in the
wicked one, and we do little to save souls from eternal
death. Brother Brace, let us pray and labor with the
hope of being instrumental of saving millions. I say
millions. I mean millions. May the Lord give us
more grace, wisdom, diligence, blessing. Amen."
In another letter, written just a year later than the
one from which the above extracts were made, he expresses his strong sense of ministerial responsibility,
and the responsibility of ecclesiastical bodies, in respect to the evangelizing of the world. Thus:
"I wonder what the General Association of Connecticut mean, when they spend a whole session, and
say not a word about evangelizing the world. I am




300     THE DUTY OF ECCLESIASTICAL BODIES.
amazed at them, and at the other ecclesiastical bodies.
They seem not to understand their commission. With
what are they charged? Is it only to take care of the
little state of Connecticut? Does their commission
extend no farther? Will the Lord say " Well done" to
a laborer who does not even attempt to do the greater
part of his work? Where is the spirit which animated
Samuel John Mills, Jr.? Had all our ministers and
ourselves the same spirit, would not the world soon be
filled with the knowledge of the Lord? If Connecticut
river possessed the properties of rendering every human
being immortal and happy, as soon as bathed in its
waters, and if the people of Connecticut were charged
by their Maker to publish the joyful tidings to all the
world, would they think they had done their duty, when
they had told the people of the state of the properties
of that river? If they should collect their holiest men
together to devise ways and means to publish the joyful tidings, would you be satisfied that those men had
done their duty, when they returned home after one
week's session and had not said a word about their
main business? So have your General Association been
doing this year. So have some other bodies been doing.
Are you not amazed at their rashness? How dare they
thus disregard the dying command of their risen Lord
and Saviour? It seems to me that Christ's ministers
have forgotten their duty. They spend day after day
talking about slavery about which he has given them
no charge, and go home without saying a word about
spreading the gospel all over the world, which is their
main business! Brother Brace, " these things ought not
so to be." Let the world be evangelized, and the
world will be healed. But there is no other healing
stream. 0 let the world hear of the river of water of
life. Does not that heal the soul:? How can we keep
back the glorious truth? Why need we be a thousand
ages in telling the world of the river of salvation?
Was there ever such another strange thing in the universe of God, as there has been in this world for eighteen hundred years? The Son of God crucified for the
world, and yet unknown to the world! His command to




THE DUTY OF ECCLESIASTICAL BODIES.   301
publish it to the world, and yet his servants silent as.
death! Is it not amazing? Tuesday of last week a letter was read in the meeting of our Bible Society from
a man who was a convert last winter.  He had given a
dollar, but afterwards his conscience smote him because
he had done no more to send that Bible to others, while
he felt it to be the principal means of his own salvation. So he paid ten instead of one. The old school
General Assembly took up the subject and said something. Yet I fear that little was done. So we pass on
year after year, while twenty millions of souls go unsaved into eternity! Brother Brace, farewell. Let us
do our part of this great work, even if we do it alone.
I know of no other way toplease our Lord.
Respect and love, much and strong, to Mrs. B. and
all yours.                              EYALE.
Nor was Dr. Yale's interest in these matters comparable to wind, or of that evanescent character which
vanishes into smoke. It did not expend itself in eloquent words and pathetic sentiments, while all the zeal
which is felt, dies away with the sound, and nothing is
done or attempted more than there would have been if
no eloquent appeals had been made. Would we understand the depth of that interest which he felt in the
various objects of benevolence which make their appeals
to the friends of Christ, we need to look at the selfdenying efforts which he put fbrth to advance them. In
the course of his pastorate he spent days, and even)
weeks in going from house to house and personally soliciting donations for these various objects of Christian
philanthropy. If the reader desires to hold communion
with him on this subject, to be let into the inner chambers of his heart, so as to understand the feelings under
which he acted, and to attend him upon some of his
tours for the collection of funds, I am happy in being
able to gratify him. Read the following:
1823, Oct. 20.  "Having invited and requested the
members of the domestic missionary society to meet this
evening to consult about raising $125, about twelve
26




302          THE COLLECTION OF FUNDS.
met and agreed that it would be best to undertake it
immediately. Twenty dollars were subscribed. Thus
about one-sixth part is secured. Now I shall try to
raise $20 every day this week. I feel some anxiety,
but I think it is the cause of God, and that I can trust
him. I do hope, love to his cause and the good of my
fellow men move me. Oh God, purify me from all selfish views, and give me success."
Oct. 21. " Felt an anxiety this morning on this subject, but was enabled freely to plead the cause before
my Lord and Savior. In the afternoon went out with
the hope of obtaining $20 more; but was disappointed
in that I did not find but just one man at home. He
and his wife gave me four dollars, which was all I
gained. Yet, I thank God, I am not discouraged."
Oct. 22. " In view of my labors in soliciting subscriptions I felt disagreeable for a time, but was enabled
to feel that all hearts are in the Lord's hand, and that
he can turn them and make them willing. Went out
trusting in God. Obtained $20'50. In four instances
where I might have called, or did call, I did not find
them at home. In one case a man and his wife gave me
six dollars very cheerfully. In another, a man from
whom I did not expect much gave me six dollars very
pleasantly.  In another, a man from  whom  I had
expected something, gave me nothing but objections.
These I answered very easily, and yet he kept objecting. I finally concluded that his heart was too
small, and his mind too ignorant to be wrought upon.
Thank my gracious Savior, I was enabled to converse
with composure. I left him, saying that he was under
no obligation except to God, and that the matter rested
between him  and his Maker. He said he would think
of it. I felt more sorrow for him than I did for myself.
Poor man! I afterward learned that he lets out money
at fourteen per cent."
Oct. 27. "Spent the day in raising subscriptions.
Very kindly received, and successful.  Raised more
than $30 this day. The sum now amounts to $84, and
I think the remainder will be raised without difficulty.




BENEVOLENT SOCIETIES.          303
The Lord has been very kind indeed, and blessed be his
name. He has blessed and strengthened me, and I now
feel ready to talk with almost any man I meet."
The various benevolent societies of the day, found in
him  a zealous cooperator; nor were the accredited
agents of these societies refused a hearing from his
pulpit. Yet there were times, when the number and
claims of these several societies, were a trial even to
him. On this subject we find in his diary, the following
interesting reflections:
1824, May 12. "SOCIETIES.-I have been tried because they are so numerous, and require so much time
and care. But the thought struck me this morning:
What if there were none? Then suppose you saw the
wants of men just as you do now-that you felt an ardent desire to relieve them —that you exerted your own
powers and made your own sacrifices-would you not
wish others to aid you? Would you not endeavor to
obtain their aid? Should you obtain it, what would
be the result? Societies. Now they are ready to your
hand-what is to be done?  Shall they be neglected?
Then where is your desire to do good? Take them as
they are, be thankful for them, go on laboring in them,
and trusting in God."
As the soldier has joy when he gains a battle, and the
husbandman when he reaps a harvest, so also does one
who truly loves the cause of Christian benevolence rejoice in its prosperity. In this we have another illustration of the interest which was felt in this matter by Dr.
Yale. It is expressed in the following paragraph:
1829, March 10. "Yesterday and to-day I have seen
and admired the goodness of God in directing and prospering my new plan to obtain donations for domestic
missions, as a work of faith and labor of love. He
seemed to be opening the heart. Oh that he would indeed increase and strengthen faith and love greatly.
These are greatly needed. Oh Lord, move our hearts."
1830, Aug. 24. "Rev. Mr. Weed called about nine
o'clock. We prayed together for wisdom, grace, and
blessing. We went out and had a most delightful day,.




304          UNEXPECTED LIBERALITY.
One man was ready as soon as he underslood our object,
and subscribed a hundred dollars. This wvas not all. He
expressed views of the subject and of provision for his
children, of the most enlarged kind. We called on some
others, and found much good feeling. Oh, how glad I
was, and I hope thankful for the grace of God bestowed
upon him. Oh that it might be bestowed upon all my
people.")
Aug. 25. A" We called on several, and with my own
obtained $140, so that in two days we have raised
$250; and yet, there are only six subscribers. I am
truly surprised at it. I bless God for it. I apprehended
great trials in connection with it, and I. hope and pray
for great grace. I know that God is able to sustain us,
and to make all grace abound."
Aug. 26. "In the morning found trials arising on
account of the stand we have been taking, so much in
advance of what we have been. The enemy will roar.
Some that have professed to be fiiends may fail. Many
may say it is extravagant. Motives may Le questioned.
But my mind runs immediately to Christ,-'-Ye know
the grace,' &c.,-to the apostles-primitive Christians
— the word of God-living by faith-a man that should
die-a Christian. I prayed that I might be a Christian
-like Christ-like the apostles. Blessed be God, it
helped me to pray-to cast my care on him. The Lord
answereth the requests of his people in truth and terror
-truth to them-terror to his enemies. Oh let me go
after him through the sea. Let this church follow. Oh
God, cause us to be Christians."
When, however, a soldier loses a battle, and the husbandman fails in a harvest, he is filled with grief. So
also did the interest which was felt by Dr. Yale in the
cause of benevolence, sometimes show itself by his
grief on account of the apathy of some of its professed
friends, and the want of success which attended his
efforts to advance it. Take a single illustration, among
the many which might be given.
1830, Aug. 27. "To-day Brother Weed and I went
to B. to endeavor to finish an important work there.




MEANS USED TO PROMOTE MISSIONARY OPERATIONS. 305
Found some individuals of importance entirely indisposed-moved by nothing, even such as profess to be
friends —elders. Very few at the meeting. Only one of
these few seemed desirous to act. One person who had
subscribed forty dollars desired to draw back, because
his family, his wife and daughters were averse to it. It
was indeed a grievous disappointlnent.  We returned
home in deep sorrow for the miserable condition of our
brethren. After our return we called on one from whom
we expected twenty-five or thirty dollars, who did not subscribe any thing, though he prodmised to give something."'
CHAPTER  XXIV.
MEANS USED TO PROMOTE MISSIONARY OPERATIONS AMONG
HIS PEOPLE.
For a number of years past the congregation of
which Dr. Yale was pastor, has contributed for benevolent purposes, perhaps, more in proportion to their
means, than most other congregations; and the inquiry
has often been suggested, how has this desirable end
been attained? This is certainly a question of considerable interest, and one also of great practical importance.
There can be no doubt, that very much of that spirit of
enlarged benevolence, which has been there developed
for years past, is to be attributed to the enlightened zeal
and judicious labors of their pastor. It has not been of
spontaneous growth there, any more than in other places;
but the results have been realized as the fruit of longcontinued and persevering efforts. Time was when that
people fell very far below $1,500 a year, as the medium,
or even the maximum of their gifts for benevolent purposes; and that point was attained by degrees, and as
the result of much fervent prayer, and much hard labor
on the part of their spiritual guide and leader. And,




306             A SINGULAR EVENT.
much as they have given at times, Dr. Yale steadily
maintained that, instead of exceeding their obligations,
they did by no means come up to them.
This idea is clearly expressed in the following:
1829, January 1, Tuesday. "Rose before five this
morning, renewed my covenant with God, and went to a
prayer-meeting at sun-rise (very interesting indeed).
Made arrangements with all my might for the evening.
This evening a number of men have met to consult, and
to raise contributions for foreign missions. Not somuch
feeling and liberality as I could wish. One subscribed
fifty dollars. This is good, compared with former times;
but it is not good compared with our duty. I fear the
judgments of God. Two hundred and twenty-four dollars and fifty cents were subscribed on the spot. But
0, how much do we need the grace of God! I feel indeed cast down in my soul, because of the hardness
which is too manifest by many. My heart is not right.
I am not near to God. I need very much to draw near
to God. O thou who art the hope and portion of my
soul, do not let me fall. Save me. Purify me. Fit
me for thy service. Glorify thyself in me through Jesus Christ."
January 2. "Felt anxious in the night for fear we
should fail greatly. One important man was not at the
meeting, and another whom I expected very much, was
not there. Feared the workings of ambition and vanity
in my mind. Sought God and obtained relief; especially in reading Psalm xlvi:'God is our refuge and
strength, a very present help in trouble.' Good words,
and comfortable words. In the morning I went to one
of the brethren who was absent, and he had his mind
made up to give fifteen dollars. I rejoiced. I went in
the afternoon to see the other, but he was not at home.
Felt comforted some."
It was by no means always that contributions of $100,
or of $50, or of $10, were secured from individuals;
and, in fact, such contributions were formerly unknown.
He was himself greatly surprised on one occasion, at the
receipt of $10, for missionary purposes, from one of the




A SINGULAR EVENT.            307
wealthy men of his congregation. This circumstance is
thus noticed in his journal:
1831, February 11, 4 o'clock. " A singular event has
just occurred. An aged man who has much property
just came into the study, and, after some inquiry, handed
me $10, for foreign missions. Surely the heart of every
man is in the hand of the Lord, as the rivers of water.
He turneth it as he will."
Under date of September 30, of the same year, we
find the following, in relation to the same man:
"Mr. --- called and gave me $10 more for foreign
missions, making $30 during this year. I admire the
dealings of God with this man. He shows that the silver and the gold are his. Surely all hearts are in his
hands."
In this matter the first thing with Dr. Yale was to
cultivate among his people the spirit of missions. The
spirit of missions he regarded as the spirit of Christ.
His desire was that every Christian believer should feel
that there was an object for which he ought to live,
more worthy of the pursuit of Christ's disciples than
merely to amass wealth or to attain the good things of
the present world. One great object of his ministry
was to impress this sentiment upon the mind, and to
urge Christian professors to live in view of it. The
beneficial results of missionary efforts he was not accustomed to measure by the amount of contributions
secured, so much as by their tendency to create or to
foster a missionary spirit. His estimate of the spirit of
missions may be seen in the following brief extracts
from a letter to a friend, written as early as 1818.
" What do you think, Brother B., of the Moravian
brethren?  Of that spirit which could make them resolve to sell themselves for slaves, and work among
negroes to save souls? Of that spirit which animated
them to dash among the ice mountains of Greenland
and Labrador, and abide in those inhospitable climes,
and sell their small pittance of coffee to procure food
for widows and orphans? Is not this the spirit which
came from heaven with the Great Maissionary who was




308            THE SPIRIT OF MISSIONS.
sent by the Father? Did not this spirit move Paul,
when he said to the Thessalonian saints: " Being affectionately desirous of you, we were willing to have
imparted unto you, not the gospel of God only, but also
our own souls, because ye were dear unto us?'" Oh,
for such apostles, for such ministers, for such Christians!  Were all such, the unregenerate would find no
refufge, but by flying to Christ, or to the dark abodes of
infidelity. I fear our Lord and Master will not highly
approve of many things which some of his professed
followers think innocent and even very needful. Do
you know the man, Brother B., who is in fact willing to
act to the full extent of the principles he professes to
believe?  I do not know whether others are tried as I
am, but really I am at times distressed because I do not
go to the utmost possible extent in self-denial to build
u1p Christ's kingdom and save souls from ruin."
The above passages indicate the spirit which animated his own bosom, and which he endeavored to
instil into the bosoms of others. NTor did he ever have
the least apprehension that the spirit of benevolence
in the church in respect to missionary operations
abroad, would interfere in the least unfavorably with
the support of religious institutions at home. The man
that feeds the hungry beggar, will not be likely to neglect to provide for his own children. His views on
this subject will appear from  a few  passages from
another letter to the same correspondent, under date of
April 1, 1825.
"My people are advancing to a noble spirit. They
have presented me with about $60~00 this year to
enable me to obtain a horse. They paid $150O00 last
year for domestic missions, and subscribed about $75'00
for the benefit of the Jews, to be paid next Monday.
This week they have raised a monthly subscription for one
year in aid of the A. B. C. F. MI. exceeding $100'00,
and we expect it will rise to two hundred or more.
This is for the year, to be paid monthly, or quarterly.
I mention this to show how I expect to live among my
people, while I devote my whole time to ministerial




CHRISTIAN LIBERALITY.            309
duty, and also to say to you, my good brother B., that I
think the support of foreign missions the best means in
the world to make a people liberal.  Nothing so much
enlarges the views as to fix the limit of your action at
the boundary of the world, and cast your eye often over
the perishing population which lies between you and
this boundary.  Nothing so effectually breaks up the
frost of a selfish heart; nothing warms so deep the recesses of the soul; nothing moves it so powerfully to
action. Being thus affected, men do not think so much
of five dollars in charity, as they did once of one dollar
to support their own minister. I will presume upon
your patience and your love so much as to state a few
facts.  I know  two contiguous congregations in this
state. Both support Presbyterian ministers of nearly
equal salaries.  The one is twice as able as the other as
to property.  The more able does next to nothing for
foreign missions, for domestic missions, for education, or
for the Jews; and is in debt to its own minister from a
thousand to fifteen hundred dollars.  The less able pays
more annually for charitable objects than for the support of its minister, and pays the salary of their minister punctually, and helps him  besides whenever he
needs.  How true the words of the Holy Book; " There
is that scattereth and yet increaseth, and there is that
withholdet-h more than  is meet, and it tendeth to
poverty."
There is also a passage in his diary under date of
March 21, 1833, which expresses his estimate of an
enlarged spirit of benevolence above that of the most
liberal pecuniary contributions. It is as follows:
"At 2 o'clock P. o., attended a meeting for the promotion of benevolence. The traveling was bad, and
yet numbers attended from different and remote sections of the church. There appeared to be a good and
delightful feeling.  There were $.12 on paper before,
and the addition to day was $668'75, making  in
all $680'75. 0 that I might be thankful for this token
of divine goodness.  May the Lord purify our hearts.
0 may the blessed Spirit dwell with us.  0 Lord, in




310  LIBERAL GIFTS VAIN WITHOUT CHRISTIAN LOVE.
infinite mercy, fill our hearts with holy love. For if
we give all our goods to feed the poor, and have not
charity, we are nothing. O give us a humble, prayerful, benevolent heart, and we shall be blessed.  I do
beseech thee, donot deny this. O leave us not to barrenness of soul while we open our hand."
There was no truth of which Dr. Yale was more fully
persuaded, or which he desired more deeply to impress
upon the minds of others than this, that the object of
life was not to make money, and that this was altogether
unworthy of the pursuit of an immortal mind.  Impressed with this idea it was that he sometimes sharply
rebuked that over-eagerness which is frequently manifested by men to make money for the purpose of making
and possessing it. For the same reason, he looked with
a sort of holy abhorrence upon the panic which has
pervaded the community for a few years past, for California gold.
Soon after the excitement first broke out in the
country (a portion of his own people being affected
by it) like a faithful sentinel, he sounded the-note of
alarm, and in a public discourse gave free utterance to
the sentiments of his own mind on this subject. His
views are also expressed in his correspondence with a
friend, a few extracts from which on this subject will
here be given.
"What a sad thing to go to California after gold!
Had they gone to give away gold for the salvation of
the poor, ignorant, perishing souls in California,
neither father nor mother need have felt much concern
about them.  But now they are likely to be ruined
both for this world and the world to come. If they get
gold to any great amount, it will almost certainly
make them  indolent and worthless in time, and ruin
them in eternity as a matter of course. If they get
none of any amount, they will come home (if they
come at all) disappointed, ashamed, depraved in their
habits, unsteady, and less inclined to work than before.
Like the gambler, they will be vexed at their loss, and
try some way to make it up. 0, it is a sad business.




CALIFORNIA GOLD-DIGGING.       311
I have wondered how good people could ever encourage
the enterprise in any way whatever."
Again he says:
" Your statements about the Californians are truly
appaling to one who regards the soul more than money.
Alas! how many will lay their bones there! How many
will wreck their characters there! How many who return, will be worse than soldiers from the army! How
many will be corrupted and ruined by the gold they
obtain! How many will lose their souls to all eternity
in consequence of that desire to be speedily rich! Yet
they say to me, " Is it not lawful?'" To be sure it is.
But is every thing expedient that is lawful? A man
need not destroy himself in a business because it is not
forbidden. Not one in a hundred will ever be benefited
by the enterprise which has taken them to California.'He that gathereth by labor shall increase.'"
Again he writes:
" California has made fools of multitudes, and
ruined thousands both for this world and the future.
More good has come from Plymouth-rock than a thousand years will produce from California. Men seem to
pay no attention to history in regard to rich mining
countries. They seem not to know that a rich mining
country never enriched its inhabitants. They have forgotten, or never knew, that Spain and Portugal were
ruined by the riches of America.  They have forgotten, or never knew that stern virtue had its cradle
in the barren regions of New England; and that like
causes will produce like effects. The riches of a
place are its charms with most people; its virtues and
intelligence with few. Your brother E. is probably a
specimen of the best of Californians. Half that go
there die. Half of the remainder lose their health.
Nine out of ten had nothing else to lose, as they had
neither money nor morals. Half of one tenth lose
what they had of either, and a few remain unscathed,
if they  return. But none, even of those who get
wealth, make any addition to their moral worth. 0, it
is a desperate enterprise, from which every wise man
should keep far away."




312           CALIFORNIA GOLD-DIIGGING.
Such were the views which he ever cherished of
efforts to get gold merely for the sake of having it,
or for the sake of using it only for the pleasure or
aggrandisement of its possessor, without regard to the
interests of religion, orthe welfare of others.  These
views he wished to impress upon his people; and to
the success which attended his labors in this respect
may be traced whatever of the spirit of missions is
found to exist among them-at least whatever exists
there above what may be found in other portions of the
church. And while he labored to promote the spirit
of missions among his people, he labored to promote
only that which he possessed himself. He evidently
acted upon the principle that strong feeling in himself
might result in producing similar feeling in others.
When he spoke of Christian responsibility, and the
duty of God's people to live and labor for the extension of Christ's kingdom, he spoke only the feelings of
his own heart-and when he called upon others to
make sacrifices to promote the great objects of Christian
beneficence, he required of them  nothing beyond what
he was willing himself to perform, Thus he sought to
infuse his own spirit into others, by frequently presenting the subject from the sacred desk, and by holding
meetings during the week for prayer and consultation in respect to their individual responsibilities. It
was his wish also to keep his people informed in respect to the benevolent operations of the day. For
this purpose he was accustomed to narrate interesting
facts in his public discourses, and the missionary
prayer meetings; while lie took special pains to introduce into the families belonging to his congregation
such periodicals as would give them suc h informatio
as he thought it important for them to receive. In
doing this he sometimes assumed some personal pecuniary responsibilities, as may be seen in what follows:
1830. March 29. "In the morning, in thinking over
charitable objects, felt it to be my duty to take measures to procure and circulate such publications as give
light in regard to them. It will cost me more than




MISSIONARY INTELLIGENCE..         313
twenty dollars, but I must lay myself out for God's
service, and trust him to enable me to bear the expense.
Wrote for six copies of the Missionary Herald, and for
six of the Tract Magazine."
While he prayed himself and excited others to pray
for the blessing of God to rest upon the missionary
enterprise, he desired that all might feel the inconsistency of praying  for these things while they neglected the use of appropriate means. His doctrine
was that prayers and alms should always be conjoined;
and that it was only mocking God, to offer a heartless
prayer, while no corresponding means were employed
to secure the end contemplated. Moreover he fully believed that there was nothing lost by a judicious and
liberal bestowment of funds upon the real objects of
charity. He was never afraid to trust Providence; nor
did he fear the fulfillment of the promise: "Honor the
Lord with thy substance, and with the first fruits of
all thine increase: So shall thy barns be filled with
plenty, and thy presses shall burst out with new wine."
Interesting thoughts on this subject, together with a
statement of some interesting facts are found in a letter
of his, written on the 1st of January, 1841.
"c I fear I am  an egotist, but you partly compel me.
I am surprised to see the contributions of my people.
Many have enquired the causes, but I have not attempted
to tell them. Since your last I have thought on the
subject some, but am unable to tell why it is that they
do as they do, unless it be divine grace shed down on
very simple means, if means they may be called. For
many years, I have given a tenth of my income annually for benevolent purposes, though few knew it.
Numbers become acquainted with the operations of the
day, and feel as all Christians do when enlightened to
see the state of facts. This is about all I can say. Never
before have I been so much surprised as at the close of
1840. Eleven hundred dollars or more for the Bible
Society.  Six hundred dollars for foreign missions.
One hundred and ninety for colonization, and a little
for other purposes, amounting to more than $1,900.
27




314         NOTHING LOST BY LIBERALITY.
And yet the pecuniary pressure has been tremendous.
Almost all our people have been pressed, -and I, never
so much before. Yet we keep along. Some among us
fail; but as yet not one who has ever contributed much.
Is not this marvelous? When one such does fail, I will
tell you, if you and I live. Never yet have I known
one of my contributors to fail. God may try us in this
way. If he does, it will be to correct our pride, or
some other evil propensity."
D1r. Yale was accustomed oftentimes to mark the
providences of God, in furnishing him with means in
unexpected ways, to meet his engagements for benevolent purposes.
Take the following as an example:
1830, Dec. 21. "Attended a wedding and received
$7'44, so only fifty-six tents remain to be made up of
all that I gave away on Monday. Such special providences require special acknowledgments, so I devoted
the whole to the Lord. As he teaches md to venture for
him, so may I learn to do it. I have never ventured so
much as this year, and I have never seen so much of
his goodness in meeting me and supplying my wants.
He deals very bountifully with me.
I'll praise him for all that is past,
And trust him for all that's to come.' "
The scale by which he graduated his donations for
the various objects of Christian benevolence, is contained in the preceding extracts-not less than one-tenthof
all his income. He did not always wait until the money
was actually received, but frequently pledged specific sums
beforehand, with a reliance upon the kind providence
of God for means to meet his engagements.
1834, Jan. 8. " Now one week is gone. I have looked over all my pecuniary accounts of the last year, and
find that the Lord has given me, as actually received,
$698'01, coming within $1'99 of ten fold the amount
($70) which I subscribed for benevolent purposes. This
surely is near enough. And doubtless if 1 had put down
every thing (as I have probably forgotten some), it
would have exceeded $700. Oh, how wonderful is the
goodness and righteousness of the Lord!




SYSTEMATIC BENEVOLENCE.          315
P. S. On further attention I found my income $730."
In this same year Dr. Yale received an invitation to
enter upon another and a different field of labor, in
which he was expected to receive an increase of salary.
For a while his mind was somewhat disturbed by the
proposition, and thinking that he might perhaps regard
it as a duty to accept it, he records the following resolution in respect to the disposition of the salary which he
might receive:
" A tenth-part of all the Lord gives me is devoted,
till it amounts to $700 a year, and then all over that
sum to go into my contributions for benevolent objects."
In the preceding pages it has been said that Dr.
Yale was peculiarly systematic in all his arrangements,
anti he was not less systematic in his contributions for
purposes of Christian charity, than in other things. His
views of systematic benevolence he thus expresses in a
letter to a friend, dated December 15, 1852, which was
less than a month before his death:
" Your affairs interest us very much, and we are glad
to have you notice them minutely. We are glad to see
you rdo right and go straight forward whether people
like it or not. That is the way to build up a reputation
that is worth having.  Every little adds to it and
strengthens it. You may never be rich. We hope you
never will be. The rich are commonly worthless, and
many times pernicious. The way is to pray as Agur,
and to do good as you go along, a little and often as
you have ability and opportunity. Perhaps it may be
as well, for the present, to say little of what you do;
but do it whether others do the like or not. It will
work like leaven, not the less for being hid, and will
show itself in due season. Go on steadily, and do
what you can systematically. You may talk of the
Bible principles while you act upon them. You will
see others begin gradually to act upon the same, and
will rejoice in the goodness which you behold. I have
not seen all I wish, nor all I hope to see of God's goodness in giving the people and my friends a mind -to
work, but I see some acting, as I think, wisely.




316          HIS PROVISION: FOR OLD AGE.
Some of my friends have blamed me for doing too
much. They have said,' You should lay up for your
old age, and a rainy day.' So I do-but not in the way
which they most approve. My motto is,'Trust in the
Lord and do good; so shalt thou dwell in the land, and
verily thou shalt be fed.' My supplies are not laid up
in California gold, nor in bank stock, nor in bonds and
mortgages, but in the promises of God. Are not these
better than the promises of men? Thieves care nothing
for these, and would not rob me if they could, nor could
they rob me if they would."
In this, as in other things, he commended to others
only that which he was willing to practice himself. In
fact, Dr. Yale always preached by example, and there
were not among all his people any who gave more willingly, or more freely, or more liberally, in proportion to
their means, than he. There is a principle which is
well understood, that men are not apt to rise above the
mark at which they aim, and in his efforts to promote
the various objects of Christian benevolence, Dr. Yale
always kept this principle in view. Therefore it was
that he set his mark high, and devised and proposed
liberal things.
1832, March 5. "c Attended a meeting for conversation
previous to'the monthly concert. A goodly number
present.  It was thought best to endeavor to raise
$1,000 this year for charitable objects, and to devote
$150 to constitute me a life director of the American Bible Society, and $500 to support a missionary in foreig
lands. Upwards of $600 were subscribed. My soul
did magnify the Lord, and rejoice in God my Savior. I
think I felt some like David, when he said,'What am I
and my people, that we should be able to offer after this
sort?' "
In his efforts to promote the cause of benevolence
among his people, various plans were proposed at different times, and various courses pursued.
In the year 1821, he mentions the following:
"' Plans of benevolence now agitated in the church.
1. To educate a young man with a view to the min.
istry.




PLANS OF,.ENEVOLENCE.           317
2. To cultivate a comamon missionary field of four
acres.
3. To cultivate private portions for the same purpose.
4. To prepare a box of clothing."
And in the following year we find the following entry in his memorandum:
" This evening attended a meeting of such as assisted
in cultivating the missionary fields. Prospects favorable,
Obtained subscriptions the current year to the amount
of one acre."
But though he speaks thus encouragingly of the cultivation of a missionary field, it is understood to have
been an experiment which did not succeed very well,
and was consequently soon abandoned.
In his efforts to collect funds for benevolent purposes,
he frequently made personal application to individuals,
to solicit both their contributions and cooperation.
Sometimes also he entered the names of individuals in a
little book which he kept for the purpose, with the intention of putting forth some special effort to induce
them to give to some particular object of benevolence,
somewhat in proportion to what he supposed to be their
ability. Thus:
1834, June 17. " I have entered the name of D. C., in
my little diary. My object is to endeavor to assist him
to become a life director of the American Bible society,
by his contributing $150. I spoke to him and prayed
for him. By the help of God it can be done. All hearts
are in his hand. The silver and the gold are his."
June 18. "I have entered the name of T —-- L. in
my little diary. My object is to endeavor to aid him to
become a life director of the County Bible Society, by
his contributing $50 to its funds; and then to enjoy
his society and aid in advancing the cause among
others. The Lord can graciously enable him to enjoy
this privilege."
June 24. "I have entered the name of D. P. in my
little diary, with a view to aid him in becoming a life
director of the American Bible Society by his contributing $150 to its funds. Will not the Lord grant
me success'?"




.3i 8          PERSONAL SOLICITATION.
Sometimes after a public presentation of the cause,
cards were passed through the congregation on the
sabbath for the purpose of giving each individual an
opportunity to put down what he felt disposed to give,
and in some cases the results were quite satisfactory.
It is not, however, to be supposed that Dr. Yale made
a righteousness of these charitable contributions. Nothing could be farther from the truth. After all the
liberality manifested by his people in sustaining the
various objects of benevolence, he felt the deepest
anxiety, lest many of them should after all fail of securing their own personal salvation.  On this subject he
employs the following language, in a letter to a friend.
After speaking of some liberal contributions which they
had made, he says:
"I fear my own heart while I record these facts about
the liberalityof my people. I admire the good providence of God, which enables them to do it, and his
rich grace which inclines them to do it. And after all
I fear that some of them will be lost. Oh what a dreadful thought! to do so much for the gospel, through the
common grace of the gospel, and then perish for want
of the special grace of the gospel. I am amazed when
I think of it. I think that as soon as the money for
the arrearage is raised I shall endeavor to set these
things before them in as solemn a manner as I can.
For some of the worst feelings of the human heart may
be nourished by such things-spiritual pride and selfrighteousness-and it may be love of the world besides.
Oh, I fear lest our pride should bring us low. I am
amazed to see what God has done for us; and yet the
great thing remains undone. If the heart is not sanctified to God, all will perish."
For a number of successive years he was accustomed
to attend the annual meetings of the A. B. C. F. M,, of
which he was a corporate member. Those were meetings for which he had the highest relish; not on
account of the business transactions connected with
them, so-much as the devotional spirit with which they
were conducted, and the object for which they were held.




A MISSIONARY SEaRMON.          319
At these meetings he felt as if he was sitting in heavenly
places. Here he obtained the renewal of his spiritual
strength; he received a fresh baptism to the missionary
work; his heart was annointed afresh with that spiritual unction, the import of which he well understood;
and when he returned to the people of his charge and
the field of his labor, his custom was to endeavor to
excite anew a missionary spirit among them.  This he
ordinarily did by giving them a more or less extended
account of the doings of the meeting and of the state
of the missions under their care, and by communicating
such missionary intelligence as seemed to him to be desirable.
I have thought that the reader would be both gratified
and profited by the perusal of one of the discourses
which he preached on these occasions.
Though the one which is here given contains no particular statements of the condition of the heathen
world, or the progress of the missionary cause; yet in
the circumstances of the case, it was evidently well
calculated to excite a missionary spirit, and to cause his
hearers to feel somewhat as if they were themselves
occupying the places of which he spoke.  It was
preached on the 26th day of September, 1847, upon his
return from the meeting which had been held at Buffalo,
a short time before.
The discourse, as far as written, is as follows'
HEAVENLY PLACES,
Eph. ii, 6. "'And hath raised us up together, and made us sit
together in heavenly places in Christ Jesus."
Heavenly country, heavenly Jerusalem, heavenly
things, heavenly places, are phrases used in the word
of God, to denote things and places different from
the common things and places of this world. Man..
kind are not born in heavenly places. For both
Jews and Gentiles, all men, are " by nature children of,wrath." And you hath he quickened who were dead
in trespasses and sins; Whereinin timepassedyewalked




320              HEAVENLY PLACES'
according to the course of this world, according to the
prince of the power of the air, the spirit that now worketh
in the children of disobedience: Among whom also we all
had our conversation in times past, in the lusts of our
flesh, fulfilling the desires of the flesh and of the mind;
and were by nature the children of wrath even as
others."  And those who are favored to sit with Christ
and one another, in heavenly places, are raised up by
him  from  the state of sin and death in which all are
born.
The heavenly places'are places in heaven, where
Christ sitteth at the right hand of God. And they are
places on earth, which resemble places in heaven,
where Christians meet Christ and one another, to do
his will and enjoy his favor.
A Christian family is a heavenly place.
A social circle for prayer and praise is a heavenly
place.
The house of God is a heavenly place.
The table of the Lord is a heavenly place.
But the real heavenly place is heaven itself, where
Christ is.
HEAVENLY PLACES AT BUFFALO.
It was not the city-though it was in the city. Nor
were all the people of the city, or that were in the
city, in the heavenly places. But heavenly places were
there. And there were people in the heavenly places.
It is my intention to give you some thoughts on the
communion season on Thursday the 9th day of September.
1. It was a great and exclusive assembly.
The house in which we met was large; with large
galleries on three sides, and a session room opening
into the front gallery. All parts were filled; the platform around the pulpit and the pulpit with its stairs;
the slips on the right and left, and in the front; the
galleries and the session room. Besides all these, many
were standing who could not find a seat. There was no
room for spectators. All were communicants. Notice




A SEERMON,                 321
had been previously given that none could be accommodated but communicants.
I felt sorry for those who were excluded, while I
wondered to find myself there, admitted into that great
multitude. So it was a great and exclusive assembly.
Not that the lines were daawn precisely where they
will be drawn on the last day in the heavenly places
above. How affecting the thought that the searcher of
hearts himself will not only be there, but his eye will fall
on every one destitute of a wedding garment, and he
will say; " Friend, how camest thou in hither, not
having a wedding garment?" What an exclusion will
that be! On the other hand, how deeply did every
humble soul, in the heavenly places at Buffalo, say,' Lord, why was I a guest?"
"Why was I made to hear thy voice,
And enter while there's room,
While thousands make a wretched choice,
And rather starve than come?
2. In those healvenly places, the assembly wasfrom
every quarter, andfl'om qafar.
They came from the East, and from the West, and
from the North, and from the South. From  Maine to
Missouri; from Canada to the southern states. From
Europe, Asia, Africa, and the islands of the sea. At
the same time we thought of Missionaries and their
churches assembled in other heavenly places, at seventythree missionary stations. Though absent in body, they
were all present in spirit.  Who in those heavenly
places could help thinking of that great Assembly to
which all believers look-in the true heavenly places,
when they " shall come from the east, and west, and shall
sit down with Abraham, and Isaac, and Jacob, in the kingdom of God."
3. In those heavenly places, the assembly was made
up qf' the excellent of the earth.
There were men and women who had spent many a
toilsome year in far distant lands, toiling amid all the
privations, discouragement, and opposition, which




322              HEAVENLY PLACES.
heathenism and barbarism, and the untold evils which
the wicked one could invent. There were some who
had literally made themselves poor, to make others
rich. With the loss of all. things earthly, they had
given the Bible to those who had not known it, and
proclaimed the Lord Jesus as their all-sufficient Saviour.
It was an honor to sit by their side. There was one
who had fled for the sake of the gospel from father,
and mother, and kindred, and home- an Armenian from
Constantinople.  There was a widow  wearing the
weeds of mourning for a missionary husband who had
toiled among the distant Indians, to pour into their dark
minds the rays of divine light. There were those who
had given liberally of their hard earnings to supply
the lack of service in others far more able; yet never
grudging the gift, but desirous to give even more.
There were hundreds of ministers of the gospel from
various sections of the country, whose high duty it is
to invite their fellows to the gospel salvation, and to
make it known to the world. There were excellent
men, high in office and station, whose official duty leads
them to guide thousands of youthful minds in the paths
of'literature, science, morals, or divinity; or to adjudicate between conflicting claims at the seats of justice. But all were one in Christ Jesus. All were in
their places. And among the most distinguished civilians were some engaged in serving the elements of
bread and wine to the multitudes of their brethren.
But some were not there, who on former occasions had
delighted to enjoy the precious season-now gone to
the heavenly places above. Some wept at the thought
that we should here see their faces no more. And yet
they seemed to be gone only a little before us, to enter
into the joy of our Lord.
4. In those heavenly places, all minds were directed to
one object.
We were not assembled to look at one another. The
hymns, the prayers, the addresses, the bread, the wine, all
pointed to one object. Christ was in our midst. He was evidently set forth, crucified among us. All eyes, all thoughts,




A SERMON.                 323
all desires, all hopes were centered in him. But for hirm
we had not been there. To him our souls were consecrated, as by him they had been redeemed.' God who
is rich in mercy, even when we were dead in sins, had
quickened us together with Christ, and had raised us up
together, and made us sit together in heavenly places in
Christ Jesus.' Could we then think of any other? All
that vast assembly were attracted by him alone. We beheld
by faith and adored him as our God. We beheld and
embraced him as our Savior. We admired and became
familiar with him as our brother. All our hearts and
all our tongues were engaged in giving him thanks. A
little foretaste of the heavenly things themselves was then
realized. How vast the interest in the heavenly places
above, when all shall be gathered together in one, from
every kindred, and tongue, and people! Then, indeed,
will they all be one with Christ, and Christ will be all
in all.
I could not help comparing the innumerable multitude
of believers on earth to the vast assemblage of waters
that are always rushing down the great cataract. From
far distant springs, thousands of miles apart from the
point at which they rush down into the fathomless abyss,
the drops fall, the springs gush forth, the rills meander,
the streams collect their stores, the lakes expand, and
the whole accumulated body rushes on, and then, at the
fall, thunder down.
So the innumerable multitude of believers, from regions
far more distant than Niagara's most distant springs, take
their rise, flow on, and flow together down into the
ocean of eternity. Would you not fear being lost in
such an assemblage? How small is a drop in that cataract of waters! Yet not so small as you or I in the
whole multitude of believers, that have been, now are,
and shall be!
5. In those heavenly places, we received impressions
favorable to humility.'A drop of a bucket.' Such are the nations. Isaiah
xl, 15. How small then is one individual particle of
that drop!




324              HEAVENLY. PLACES.'Oh, God, how infinite art thou!
What worthless worms are we-!'
In those heavenly places we feel as nothing. Then
comparing that vast assembly with the'General Assembly and church of the first born that are written in
heaven,' we feel comparatively less as the assembly becomes greater, till we become inconceivably small and
insignificant. I was ready to ask, what will become of
me, even if so happy at last as to have some place
among the happy ones? Where shall I be? What shall
I do? I behold around me as far as the eye can reach,
a dense mass of holy and shining eyes, and beyond all
that I can see, I am sure the mass stretches away, like
the starry firmament, and like the ocean's waters. Oh,
God, forget me not.
But this is not all. How unreasonably soever I may
have magnified myself, I am compelled to feel that there
are many in these heavenly places, who are wiser, and
greater, and more holy, and more useful to men, and acceptable to God than I am. How much more will there
be such in the heavenly places themselves.
More than this. God is all in all. Created beings,
angels, men, and all together, are inexpressibly small
before God. And he has said:'The loftiness of man
shall be bowed down, and the haughtiness of men shall
be made low, and the Lord alone shall be exalted in
that day.'' Behold, I am vile.'' God be merciful to me
a sinner.' If I am not ever hereafter a humble man, it
will not be for the want of impressions favorable to humility.
6. In those heavenly places, we were excited to attempt
more in spreading the gospel and glorifying Christ.
Our salvation is all in the gospel. So is the salvation of
every child of Adam. Every one in this vast assembly, in
the whole church invisible, is saved by the gospel and only
by the gospel. Oh, how deep are our obligations to the
gospel! Must our fellows in sin perish without it? Is this
the only fountain whose waters heal the nations? Cut out
channels and let them flow. Are the unevangelized perishing? Run, send, fly quickly, before they die. Shall toil,




ALL IN THESE HEAVENLY PLACES ARE NOT CHRISTIANS. 325
or means, or son, or daughter, or self be withheld, when
the soul is in jeopardy? Anew we consecrate ourselves,
our powers, our influence, our all to this great work. Is
it not our business on earth? Why do we live at
all, but to make known this gospel to save men, and
glorify Christ?  All the redeemed every where, and of
every age, are like us in these heavenly places. And
others need the same gospel as much as we. And Christ
will be glorified in them as in us. For we are in these
heavenly places, and shall be in those above,'to show
in the ages to come the exceeding riches of his grace in
his kindness towards us through Christ Jesus. More
than this we can not say or do.
Salvation! let the echo fly'The spacious earth around,'While all the armies of the sky
Conspire to raise the sound.'"
The reader will not infer from the above that Dr.
Yale was such an enthusiast, or that he was so baptized
with the spirit of fanaticism, as to imagine that all who
participated in such services as those here alluded to,
were necessarily Christians. Lest such an inference
might be drawn by some of his own people, in the afternoon of the same'day in which the above discourse
was delivered, he preached from the passage found in
Acts viii, 21: "Thou hast neither part nor lot in this
matter, for thy heart is not right in the sight of God."
This discourse he introduces in the following manner:
"Possibly some may infer from what I have said about
the heavenly places at Buffalo, and the blessed privilege
of being there, that I think all who were in those heavenly places were Christians. But I think no such thing,
as you will quickly perceive when you attend to what 1
am about to say." He then proceeds,
I. To describe the fair professor.
It. To show why he has neither part nor lot in the
great salvation.
The Christian public have long felt a desire to know
how Dr. Yale managed to secure from his people, such
28




326          THE SECRET OF HIS SUCCESS.
liberal contributions for purposes of Christian charity,
and my object in this chapter has been to endeavor to
answer the inquiry.
The first and primary reason may be found in his own
breast. A stream is not expected to rise higher than
the fountain from which it flows, and the feelings of a
people ordinarily will be neither more intense nor more
self-sacrificing than those of their spiritual leader.
He felt strongly himself, and was enabled to impart
some of his own feelings to others. He was willing to
make personal sacrifices for the promotion of this object,
and by his example and his instructions, was he enabled
to induce others to make sacrifices also.
In these labors he sometimes met with obstacles
which it was difficult to overcome: yet did he never desist from the effort as long as there was any hope of
success. Sometimes also was he encouraged by instances of unexpected liberality.  Instances have been
somewhat numerous in which, without any solicitation
on his part, individuals have handed him large sums as
donations for some object of Christian beneficence.
Among others, we find a record like this made in the
winter of 1837: "When I was passing a house on
Thursday morning I was asked in. An aged man put a
piece of paper rolled up into my hand, and said there
was a little for the good cause. On opening it I found
a $100 bill for foreign missions."
This was at the time that he was engaged in securing
funds for the building of a new chuurch edifice for the
benefit of his own people, and the circumstance seems
to have nerved him up to new energy, and to have inspired him  with yet stronger confidence in God. In
view of it he says: " The Lord shows me that the silver
and the gold are his. One rich man told me in the
morning, just after I had received the $100 and while I
had it in my pocket, that the money could not be raised.
I felt however that it could be raised. Thus the Lord
encouraged my heart.




HIS HAPPY OLD AGE.            327
CHAPTER XXV.
HIS HAPPY OLD AGE.
The evening of life is sometimes overcast with dark
and gloomy shades. Men who, in their prime, have
been both pious, and active, and useful, when the sun
of life declines, and their pulse becomes feeble and
their steps languid, do sometimes become imbecile and
unhappy. But to this Dr. Yale was a remarkable exception. It is believed that there are few men who have
retained their cheerfulness of temper, and their uniform suavity of manners, and their perfect submission
to the will of God, in their last days, to the same degree that he did.'In him was fulfilled the divine
promise in a remarkable manner. " They shall bring
forth fruit in old age, they shall be fat and flourishing;
To show that the Lord is upright; he is my rock and
there is no unrighteousness in him."  "Even to your
old age I am he; and even to hoar hairs will I carry
you: I have made, and I will bear; even I will carry,
and will deliver you."
Dr. Yale performed the duties of a pastor with great
fidelity until about the middle of March 1851, when he
was laid aside by paralysis. Probably there was no
year during his whole pastorate in which he performed
a greater amount of labor, than the one which immediately preceded. Now, however, he became so prostrated as to be incapable of active exertions for months;
yet was he in a most devoted, and spiritual, and heavenly
frame of mind, up to the moment of his departure.
It has already been stated, that, soon after he first be.
came a subject of grace, he formally entered into a
secret covenant with God, by adopting as his own one
of those forms which may be found in Doddridge's Rise
and Progress.
It has also been stated that he ordinarily renewed
that covenant twice a year. This he did, in the most
solemn manner, four times after he was laid aside from




328           HIS COVENANT RENEWED.
active ministerial labor; and that the state of his mind
during this period may be more fully understood, these
several acts of covenanting with God will be here
transcribed.
June 15, 1851. "I am alive now on my birth day,
aged seventy-one —tried in a new way-paralytic-have
not preached in just thirteen weeks-from March 16.
But God's mercy has been very great, and his grace
and goodness abundant. I have been  afflicted with
very little pain-taken but litle medicine-and have
enjoyed great peace and comfort. This covenant has
been useful to me. I rely on Jehovah Jesus only and
simply. For all that's to come I rely solely on him.
Apparently near death, I cast myself on him. I have
feared only one thing-sin-a deceitful heart. Against
this none but Jesus can do me any good. It is all I
have and all I need to find in him righteousness and
strength.  So I renew this covenant.   E. YALE."
Jan. 1, 1852. "I marvel that I am yet alive, and
gaining every day more strength to do the will of
God. His grace helps me. He is my covenant God.
He is all-sufficient in every attribute, and every attribute is infinite love. He is my God in Christ, who is
my righteousness and strength. By his grace I am
what I am. By his grace I hope to be what he would
have me to be. His covenant is' all my salvation and
all my desire.' He has not forsaken me. He will
never leave nor forsake me. During the last night I
thought I might be off in a moment. I left all with
God. Now I live with him by the day. My book is
full. I may need no more. I close with an entire consecration according to this covenant.'Thy will be
done.'                                  E. YALE.
June 15, 1852.  "God has brought me to another
birth-day. I am now three score and twelve years old.
I have added another sheet to these records. I rose
very early, before 4 o'clock, and bathed myself in cold
water as I do every morning. Then I bowed before
God with my covenant before me, and read every word
of it as a prayer. It seemed all good, all right, all needful.




HIS COVENANT RENEWED.           329
I viewed it in connection with Isaiah xliii, 25; the verse
for the day;'I, even I am he that blotteth out thy
transgressions for mine own sake, and will not remember thy sins.' How precious! Not for my righteousness, for I have none. But because God is God, just
what he is. His infinite goodness and mercy exercised
towards me, is the reason, the only reason that he forgives all that I have done, or said, or thought, or felt
amiss. He accepts ime as redeemed. He adopts me
ashis child. He is my Father, my Brother, my Comforter. I am thine, O my God, in the bonds of an everlasting covenant, ordered in all things and sure. I
must record thy great goodness since January 1st, of this
year. By the kind providence of my God, and the
help of my good friend, the Rev. Samuel W. Cozzens,
1 have completed my Select Verse System, got it all
really, engaged a publisher, obtained many and good
recommendations, and sent it to Albany yesterday,
to be published. One year ago I had given it all up,
as not likely to be finished. Now it is finished, and by
God's favor will be published in about three months.
I have committed it to God, and to his favor do I daily
commend it. I have the materials before me ready for
a new work, which I shall probably call, A REVI;EW oF
A PASTORATE OF FORTY-EIGHT YEARS. I feel now, and
wish to feel that I write on the verge of eternity —uncertain altogether how far I shall proceed. I leave all
with my God, and say without reserve:'Not as I will,
but as thou wilt.' 0 my God, keep me in thy perfect
way. Amen.                         ELISHA YALE."
January 1, 1853. " I marvel that I am here this day.
I marvel more at the loving-kindness, and tender mercy
of my covenant God. I am very comfortable in health.
I have seen great things since June 15th. On the 21st
of that month 78 members were dismissed to form a
new  church at Gloversville. On the 23d I resigned
my charge. On the 27th preached my farewell sermon.
Since that time a church has been formed at Gloversville, a new house of worship dedicated, and the Rev,
Homer N. Dunning settled. At Kingsborough the Rev.




330     THOUGHTS AND COMFORTS IN AFFLICTION.
Edward -Wall has been called, measures have been
taken to change the order to Presbyterian, with a fair
prospect of success, all in peace and harmony. We are
become two bands, and both appear to be about equal,
and likely to live. I am also provided for. My verse
system which I expected three months ago is, as I suppose, just about to come from the press, stereotyped, I hope
to be useful. I have finished my review of forty-eight
years, but not revised it-upwards of three hundred
pages. I have also finished Helps to Cultivate the
Conscience, upward of 100 pages; what will be done
with them I know not. I have other works on hand,
I am on the verge of worlds, yet trying to do a little.
I marvel. I am the Lord's. I say without reserve.'Thy will be done,' and renew my covenant. Amen.
ELISHA YALE.'
This is the last transaction of this nature in which he
was ever engaged, and from the date of the last entry, it
will be seen that it was but nine days previous to his
death.
After his prostration by paralysis in the spring of
1851, he requested several of his young friends to come
in at different times, and to write in a book which had
been prepared for that purpose, things which he dictated
as expressive of the existing state of his mind. Sometimes what he desired to have written, was only a few
stanzas from some favorite hymn, and sometimes it was
some original composition of his own-some of the reflections of his own mind. There is so much interest in
some of these entries, and they are so strikingly expressive of his feelings at the time, that I have felt disposed
to give a few of them to the public. This scrap-book
he entitled:
THOUGHTS AND COMFORTS IN AFFLICTION.
"In the multitude of my thoughts within me, thy
comforts delight my soul." Ps: xciv, 19.
" Comfort ye, comfort ye, my people, saith your God."
Isaiah xl, 1.




PEACE IN ANSWER TO PRAYER.         331
The first entry is dated March 24, 1851, and contains
the following:
" Some months ago a vain thought entered my mind,
to inquire into the secret things of God —contrary to
Deut. xxix, 29. What shall I do when I resign my
pastoral charge? God has shown me that he can bring
me into trouble, or lay me in the grave. The will of
the Lord be done."
The second entry is under date of March 25, and is
as follows:
JESUS CHRIST.
~~How sweet the name of Jesus sounds
In a believer's ear,
It soothes his sorrows, heals his wounds,
And drives away his fear."
"Surely, shall one say, in the Lord have I righteousness and strength. Ps. xlv, 24:' And this is the name
whereby he shall be called, the Lord our righteousness.'
Jer. xxiii, 6:'But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is
counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, Saying, Blessed are
they whose iniquities are forgiven, and whose sin is
covered. Blessed is the man to whom the Lord will not
impute sin.' Rom. iv, 5-8.
This is all my hope."
PEACE IN ANSWER TO PRAYER. March 24, 18510
"I asked the people to pray for me, and God has
given me peace. During the last night my thoughts
rested on his precious word, as it is written:' Great
peace have they that love thy law, and nothing shall
offend them.' Again,'Thou wilt keep him in perfect
peace whose mind is staid on thee.' And again-.-the
Savior's legacy:'Peace I leave with you, my peace I
give unto you; not as the world giveth, give I unto you.




332          A DESIRE TO BE WITH JESUS.
Let not your heart be troubled, neither let it be afraid.''The doors being shut where the disciples were assembled together, for fear of the Jews, Jesus came and
stood in the midst, and saith unto them, Peace be unto
you.' 
A DESIRE TO BE WITH JESUS. April 25, 1851.
" Oh, when shall I see Jesus,
And reign with him above,
And from that flowing fountain,
Drink everlasting love?
When shall I be delivered
From this vain world of sin,]
And with my blessed Jesus,
Drink endless pleasures in?"
"Shall I? Shall I indeed? I think I shall. For through
eternal, electing love, and by his grace working in me
repentance, and faith, I think I belong to him, and am
included in his intercessory prayer; John xvii, 24:' Father, I will that they also whom thou hast given me, be
with me where I am; that they may behold my glory
which thou hast given me; for thou lovedst me before
the foundation of the world.' 
THE GOOD SHEPHERD'S CARE. April 29, 1851.
"The Lord is my shepherd; I shall n'ot want. He
maketh me to lie down in green pastures; he leadeth
me beside the still waters.  He restoreth my soul; he
leadeth me in the paths of righteousness for his name's
sake. Yea, though I walk through the valley of the
shadow of death, I will fear no evil; for thou art with
me; thy rod and thy staff they comfort me. Thou
preparest a table before me in the presence of mine
enemies; thou anointest mvy head with oil; my cup runneth over.  Surely goodness and mercy shall follow me
all the days of my life; and I will dwell in the house of
the Lordl forever."  Ps. xxiii.




SECURITY FROM THE DEVIL.             333
A SONG.
" The Lord is my shepherd, he makes me repose
Where the pastures in verdure are growing;
He leads me afar from the world and its woes,
Where in peace the still waters are flowing.
He strengthens my spirit, he shows me the path,
Where the arms of' h.is love shall enfold me;
And when I walk through the dark valley of death,
His rod and his staff shall uphold me."
"Hle  shall gather the lambs in his arms, and shal
carry them in his bosom."  Isa. xl, 11.
SECURITY FROM THE DEVIL.
"Many a time has that mighty and implacable enemy
desired to destroy me. About the time the precediing
was written, or a little before, in connection with it, I
was one night extremely low and weak, and it seemed
as though the wicked one would crush me down to
death. At that moment the thought of the eagle on
the wing sustained me.'As an eagle stirreth up her
nest, fluttereth over her young, taketh them, beareth
them on her wings; so the Lord did lead him, and there
was no strange God with him."  Deut. xxxii, 11, 12.
I was on the eagle's wing soaring up to the very
fountain of light, as the eagle towards the sun, while
the enemy, as a conquered raven, was sinking down towards the earth, unable any more to rise. It seemed to
me a wonderful deliverance, while the following sentiment filled my mind:'The eagle's eye
The fount of light
Looks full in view
With pinions bright:
While far below,
With craven wing,
Sinks down the foe
A harmless thing."
The above was written with his own hand a few
weeks after the time referred to, when he was so far
recovered as to be able to use the pen himself.




334           FEELING FOR THE STEPS.
FEELING FOR THE STEPS THAT LEAD TO HEAVEN.
"It is the body of the believer that dies. That is
left in the care of friends. It is laid in the grave as in
a bed, to sleep and rest until the resurrection. The spirit
of the believer never dies. As the Savior says:' Whosoever liveth aud believeth in me shall never die.' And
as he has said again:'Because I live, ye shall live
also.'
I have been feeling after the steps by which the
spirit ascends to heaven, and I think I have found them.
It is by the word of God alone, especially the 1st chapter of John, at the beginning.  1. Faith in God. As
he says:'Ye believe in God.' I believe in God as infinite in all his attributes, and every attribute infinite
love. 2d Step. Faith in Christ the Savior.  As he
says:.' Believe also in me.' I believe firmly in him, as
one with the Father in substance, in attributes, and
love; being the same with the Father in his works, and
and in his honor and glory, but especially as Emanuel,'God with us,' the only Savior, by his sufferings, obedience, and power, giving to all believers eternal life.
3d Step. Faith in the Father's house.  As he says:'In my Father's house.' This the same that Paul describes, II Cor. v, 1: "We know that if our earthly
house of this tabernacle were dissolved, we have a
building of God, a house not made with hands, eternal
in the heavens.' This I firmly believe.
4th Step. Faith in the many mansions. As he says:'In my Father's house are many mansions.' As many
mansions as there are persons that belong to Christ, so
that there shall be none unpriovided for. 5th Step.
Faith in the preparation. As he says:'I go to prepare
a place for you.' A great work is going on in the
Father's house, preparing these mansions, and a great
work is going on upon the earth, preparing his people
for the mansions; so that heaven is as it was once described by a believer, a prepared place for a prepared
people.
6th step. Faith in his coming for them.  As he




HUMBLE CONFIDENCE IN CHRIST.            335
says; " If I go and prepare a place for you, I will come
again."   He comes by his angels, who "are ministering spirits, sent forth to minister to them who shall be
heirs of salvation." By them they are conducted into
his presence. As it is said; " The beggar died and
was carried  by  angels into  Abraham's bosom."  7th
step.  Faith in their kind reception by the Savior.  As
he said; I will receive you unto myself." In-this act,
he welcomes them as his friends, and owns and acknowledges them before his Father and before his angels.
They are now with him in heaven, according to his concluding words; "'That where I am, there ye may be
also." —Written  at the request of Dr. Yale Mlay 4,
1851.
HUMBLE CONFIDENCE IN CHRIST.
"The souls that believe, in paradise live,
And me in that number will Jesus receive.
My soul, don't delay, he calls thee away,
Rise, follow thy Savior, and bless the glad day.
No mortal doth know what he can bestow,
What light, strength, and comfort do after him go,
So onward I move~to a country above,
None guesses how wondrous myjourney will prove.
Great spoils I shall win from death, hell, and sin,
Midst outward afflictions shall feel Christ within,
And when I'm to die, receive me I'll cry,
For Jesus hath loved me, I can not tell why.
But this I do find, to him I am so joined,
He'll not live in glory and leave me behind,
So this is the race I am running through grace,
Henceforth till admitted to see my Lord's face."
Writtein May 7, 1851.
The following psalm from  Dr. Watts is probably as
familiar with most of my  readers as the pages of the
spelling book; and it is inserted in this place only
as expressive of Dr. Yale's feelings for the last three or
four years of his life. His mind dwelt upon it much,
he repeated it often, and for several months he gave it
out to be sung in the public assembly so frequently, that




336                   DELIGHT IN GOD.
it was noticed and spoken of by  many.  He caused it
to be transcribed in his  Scrap  Book. on the 23d of
May, 1851.
DELIGHT IN GOD AND HIS WORSHIP.
"' My God, permit my tongue
This joy, to call thee mine;
And let my early cries prevail,
To taste thy love divine.
For life without thy love,
No relish can afford;
No joy can be compared with this,
To serve and please the Lord.
To thee I'll lift my hanils
And praise thee while I live;
Not the rich dainties of a feast
Such food and pleasure give.
In wakeful hours of night,
I call my God to mind;
I think how wise thy counsels are,
And all thy dealings kind.
Since thou hast been my help,
To thee my spirit flies;
And on thy watchful providence,
My cheerful hope relies.
The shadow of thy wings
My soul in safety keeps;
I follow where my Father leads,
And he supports my steps."
For some months before his death, though he was
not able to perform much pulpit labor, he was able to do a
considerable amount of labor with his pen; and he was
as industriously employed, perhaps, as he was in the days
of his greatest vigor. After completing his "Select
Verse System," on which his heart was so much set, he
wrote a work of great interest, which has been already
alluded to, and  which he  entitled: " A  Review  of a
Pastorate of Forty-Eight Years;" and which was completed but a few days before his death. He also commenced a work which he entitled:




A SURVEY OF THE HEAVENLY COUNTRY.     337'i A SURVEY OF THE HEAVENLY COUNTRY ACCORDING TO THE
SCRIPTURES.
Of this work, the title page, the preface, and an introduction to the first chapter, is all that he wrote.
This the reader will be pleased to see just as he left it,
It is as follows:
PREFACE.
With all due respect, the author would say to the
reader, that this book originated in a desire to know as
mnuch as God has revealed about heaven. One year and
eight months ago, March 16, 1851 (and it is now Nov.
14, 1852) a paralytic affection laid him aside from the
work of the ministry entirely for five months, though
he afterwards recovered so as to preach occasionally.
During the first six weeks, at times, he felt as though
he might pass at any time beyond the boundaries of
time. He studied John 14th especially to find the steps
to the kingdom of heaven. He found them. His
meditations by day and by night, as he could not read,
nor write, nor hear much reading or conversation, were
of the most agreeable nature. Never was he happier
in his life. One thing he prayed for and was answered,
that he might never dream of heaven. He wanted no
view or thought of heaven, but such as God has revealed. Being now so much recovered as to be able to
write much, and read some, he has undertaken this survey for his own instruction and comfort, and presents it
to the reader, hoping it may be of some little service in
guiding him to such views of the better country, as
God has been pleased to reveal."
CHAPTER I.
THE HEAVENLY COUNTRY A REAL LOCALITY.
" No more certain is it that there is an earth, than
that there is a heaven. The proof of the former is
29




338              HEAVEN A LOCALITY.
from our senses. The proof of the latter is from revelation. God knows both perfectly. And he has given
us such evidence in regard to both as is suited to them
respectively. In our survey of the heavenly country
we shall be guided by the word of God entirely. All
else is uncertainty, and answers not the purposes of
real beings, like ourselves; for we need reality. We
consider,
I. THE HEAVENLY COUNTRY AS A REAL LOCALITY."
At this point he Jaid down his pen, and never took
it up again; at least so far as it had respect to the
completion of that work. Perhaps we may have cause
to regret that he was not spared to put this purpose of
his into  execution.  His maturity of thought, his
familiar acquaintance with scripture truth, and the
depth of his religious experience, would have peculiarly qualified him for such an undertaking. Yet, God
had other purposes to accomplish, and it becomes us to
bow submissive. This " survey of the heavenly country" is even now being'made: but not with an eye of
faith as was then proposed. His faith is changed into
sight, and he is permitted to enjoy that perfection of
bliss which he then only anticipated.
No one could have been in the company of Dr. Yale
for an hour during the last years of his life, without
being fully assured that he was possessed of an uncommon amount of personal enjoyment. Much of this
enjoyment found its source in a spirit of entire submission to the will of God. In speaking to a friend
during this period on the subject of resigning his pastoral charge, he says; "It is a pleasant thought to me
that God determined from all eternity precisely how he
would have it; and that by his grace, I would have it
just as he pleases. It can not be better. I know that
he will go on with his work both here, and everywhere,
just as well without me as with me. /IMy only endeavor
shall be to do what I can in any way that God pleases,
to finish what he has for me to do.".




SPIRIT OF SUBMISSION.          339
The peculiarly happy frame of mind which he enjoyed during the last months of his life, will appear from
some extracts from his correspondence, which will here
be given. The first from which these extracts are taken
was dated Aug. 15, 1849. This was while he yet enjoyed health, and was performing his accustomed labor,
and the first paragraph has respect to that bereavement
in his family which was mentioned on a preceding page.
"C Oh, how solitary we are in the absence of our loved
one!  How much we miss him! more, and more, and
more, while to others he seems to be passing out of
mind. His Bible, his mantle —little red mantle, his
knife, his kite-they keep him often before us. But he
sleeps a sound, long, uninterrupted sleep. The Lordsaid of Lazarus:'I go to awake him out of sleep,' So
will he awake our boy out of sleep. But first- shall we
sleep with him, and at the same moment awake when
the trumpet shall sound. How time runs on! It is well
to look steadily to the other world. There our'friends
and kindred dwell.' Above all,'there God our Savior
reigns.' It will be but a little while, and the earth will
all fade fiom our view, and be so far off as to appear,
if it appear at all, as some distant planet now appears.
Amazing realities are just before us! How fearfully and
wonderfully are we made! What changes await us! Oh
may they all be' from glory to glory!' Well may we leave
this country for one so much better. Well may we leave
the house we have built here, for one not made with
hands. Our friends, our treasure, our all are concentrating in that world, which is emphatically the glory
of all lands.  Willing should we be to live, and labor,
and suffer here, while God shall see fit to keep us here;
but soon shall we be done, gather up all, and fly away.
We' will work while the day lasts. The night cometh
when no man can work.' Let us labor then, not only to
enter into his rest, but also to induce as many as we
can to go with us.'He that winneth souls is wise,"
The above is from a letter to the parents of his
adopted son, the death of whom is referred to. From
another letter addressed to the same under date of April
15, 1850, I extract the following:




340           A HAPPY FRAME OF MIND.
"The awful anniversary is passed since we received
your letter. It occasioned us many painful thoughts, but
we trust they were not any of them murmuring thoughts.
It becomes us to be very humble, and to remember that
our end is near. I seem to myself as borne on the
steady, rapid wing of time, which will soon set me
down at the door of eternity. I think I have but one
thing to live for, to finish the work which the Lord has
give me to do. As I see the day approaching I endeavor
to double my diligence.  Time seems more precarious
than ever."
No part of his religious comforts, in these last
months of his life, strong and abiding as they were,
originated in a feeling of self-sufficiency or self-complacency. He rather kept his eye constantly directed to
the cross of Christ as presenting the only ground of his
hope, and he ever magnified the sovereignty of divine
grace in the salvation of guilty men. This truth may
be illustrated by a reference to the following paragraphs
which were written some months after he was laid aside
from active ministerial labor.
" God says,'I, even I, am he that blotteth out your
transgressions for mine own sake, and will not remember your sins.' What an expression!'For mine own
sake.' Not selfish; but not in any sense for our duties
or deservings; entirely contrary to them all, because
he is God, infinite in goodness and mercy. Hence the
joy the believer feels in view of God's pardoning mercy.
He (God) has done it himself, because he is good and
rich in mercy. Oh, how sweet the thought of pardon as
thus proceeding from our Father, who does it for his
own sake! He can do it and yet maintain all his justice. He does it because he is rich in mercy. We can
be willing to be pardoned on such grounds, and I know
of no other on which an ingenuous soul could be willing
to be pardoned. He could not at the expense of law
and justice. He could not to the dishonor of God. He
could not for any thing he has done. But now as God
does it for his own sake, even to show how infinite his
goodness and mercy are, how contrary he is to the




THE STATE OF HIS HEALTH.        341
devil's slanders, how totally different he is from all that
hate him would represent, we can rejoice in being pardoned. So far from desiring to withhold any good from
his creatures, as selfish ones would insinuate, he takes
occasion from the extreme wickedness of man, to show
a new treasure of his goodness in pardoning our transgressions. He blots out all that the pen of justice has
recorded against us. Yea more, he puts them away in
some hidden corner of the universe where no creature
can find them; where even he, speaking after the manner of men, forgets where they are laid.  Wondrous
grace! Yet this is the grace of God. And it is part
and parcel of that system of redemption which is the
great theme of divine revelation."
The following short letter will be read with interest
both on account of that spirit of acquiescence in the
will of God, which it breathes, and because of the
simplicity with which he speaks of the state of his
health. From its date it will be seen to have been
written some time after his confinement.
"KINGSBOROUGH,.lay 29, 1851.
" DEAR FRIEND: —YOUrs of the 20th was duly received,
and I feel much obliged to you for your kind expressions.
I had indeed an ill turn on the 20th of April, and was
laid on the bed three or four days. Since that I have
been gradually recovering.  I had before attended
church two half days, and last sabbath I attended the
whole day and heard Mr. Ingal preach twice. I am
altogether comfortable. I have no pain, no ache, sleep
well, have appetite enough, though not craving, live on
light food, and get strength every day, walk about with
a staff or without one, can walk without limping, take
a nap once a day about noon, feed the chickens, pig,
and poney; but I am weak, I ride out every pleasant
day, and sometimes take with me Mr. William Ward,
another paralytic. I can get into the wagon and out of
it without help; can drive the horse to Johnstown and
back again. For ten weeks I have not preached except




342       PASSING THROUGH AWFUL SCENES.
to those who have called upon me, with most of whom
I have conversed very freely, and with much pleasure
and profit to myself. I read little and write less; but I
have thought out many sermons-whether I shall ever
preach them in public is a secret thing. I dictate a few
letters, and some other articles, singing much mentally,
psalms. and hymns and spiritual songs, by night when
awake on my bed, and by day when I sit in my chair.
I enjoy the singing of others remarkably well. I have
invited those who fear God, to come and sing for me
the praises of God. I am looking to a better country;
have no fear of any thing but sin, which I hope is a
conquered enemy and will be utterly destroyed. I
thank you for your proposal of aid, but at present I have
all that I need. You may expect to hear from me at the
time appointed, when I shall be three score and eleven.
Your affectionate friend,
tELISHA YALE."
I will give another letter nearly entire, omitting only
a few sentences in which the reader will feel no particlar interest.
6"KINGsBoRouGH, Feb. 16, 1852.
To MR. C. H. WEsT-Dear friend: The sabbath did
not allow me to write on the 15th, but I preached in
the afternoon, being forty-nine years since I was licensed
to preach the gospel. Text, Mark vi, 11:' And whosoever
shall not receive you nor hear you, when ye depart
thence;, shake off the dust under your feet, for a testimony against them. Verily I say unto you, it shall be
more tolerable for Sodom and Gomorrah in the day of
judgment, than for that city.'
I called up inanimate things as witnesses to my
preaching the gospel. According to the figurative language of scripture, they will appear in the judgment
and, give testimony.
1. The dust on my feet and my horse's feet; 2, The
buildings; 3, The bell; 4, The candles, and lamps, and
lanterns; 5, The Bibles; 6, The primers; 7, The




AWFUL SCENES.               343
tracts and good books; 8, The confession of faith; 9,
The church covenant; 10, The church records; 11, The
coffins-900 till Dec. 31, 1851; 12, The grave stones.
OBSERVATIONS.-1. Whlat a day is co2ming! 2. What
consternation among unbelievers! 3. Will not all see why
it will be more tolerable for Sodom? 4, Once more now I
call upon you to repent and believe the gospel.
I feel habitually that we are passing through awful
scenes now, in some respects more awful than the other
world; because we shall be there what we prepare to
be here.  Four funerals among us last week (three
children and one adult). So the young die, and the old
live. Yet the old must die, and die soon. There can
be no mistake about this. I feel every day as though I
were beyond the time appointed to man upon earth,
try to be ready, and am doing, to the amount of my
strength, what I am able in my way.
Time passes on with its usually steady, unremitted
course, bearing all away to our long home. Your aunt
said this morning, when I told her I was going to write
to you,'Oh how I do want to go and see West's folks!'
I hope to be able by the time your rail road is done, to
take tea with you on the evening of some future day.
It seems to me as almost presumption to think of such a
thing. I calculate certainly upon nothing, but to take
my departure to the unseen world. That event is cerd
tain, and the' time fixed, but it is a secret. Of course
we have nothing to do with it, but to be always ready,
and to do with our might what we find to do. So I am
doing, but feel that I may be called to leave just where
it is, any work in which I am engaged. I like to live so
-on the verge of eternity, hoping to be soon with
Christ and behold his glory, with all the redeemed.
How many friends have I there! Will they not be
glad to see me come, and bid me welcome? Through
boundless grace I trust it will be so. Christ is my righteousness. In him I hope to be found: I think I shall,
I fear only one thing-a deceitful heart. God knows it,
and he can save me. Grace has always been precious to
me, since I felt myself a lost sinner, deserving to be




344         NOT A RAG OF RIGHTEOUSNESS.
cast away, unable to do the least thing acceptable to
God, and dependent on his sovereign grace. But it
seems more and more precious as I review all the steps
it has taken with me, and consider that I am now just
as dependent, and always shall be. Would I have it
otherwise? Not for worlds. It is just as God would
have it, and just as I would have it. God says:'My counsel shall stand, and I will do all my pleasure.' Blessed be his name, it is my pleasure too.
It is through grace I say this. I have not a rag of
righteousness of my own, nor the strength of an infant.
But I say, as it is written of one, Isaiah, xliv, 24:' Surely shall one say, in the Lord have I righteousness
and strength.' I am one of the ones that say thus. I
have righteousness enough, and strength enough; for it
is all the Lord's, and infinite. Oh how precious!  No
wonder that Paul said:' God forbid that I should glory
save in the cross of my Lord Jesus Christ, by whom the
world is crucified unto me and I unto the world.'  Here
I find'firm footing, solid rock.' It is this which gives
me peace in view of all my sins, weaknesses, imperfections, and the changes around me and before me. I feel
like a little child that knows just enough to run to his
father for all that he wants; only with this difference,
that I know that my Father's attributes are infinite, and
every attribute infinite love; and his covenant with me
as my God is'ordered in all things and sure.'"
Affectionate regards to you all,
ELISHA YALE."
Another letter to the same friend was written under
date of April 13, 1852, from which a few sentences will
be extracted-as follows:
"I trust I am ready through grace to go to the better
country, the heavenly, the home of all believers. But
just as the Lord sees best.' Wisdom and mercy guide
my way.' Praise the Lord, as I do, daily, for the perfect
composure with which I approach this crisis." (He
here alludes to the anticipated resignation of his pasto



MARVELOUS SALVATION.            345
ral charge.)  "The Lord keeps me in perfect peace,
because my mind is staid on him. In regard to what
will follow, the promise is just as good as in regard to
what there is before.'As thy day is, so shall thy
strength be.' Thus there is no want of any thing.'It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord
than to put confidence in princes.' Trust him with
your soul, and then you may trust him with all the rest.'I know  whom I have believed,' saith Paul.  So it
seems to me I can say: It is the Lord Jesus who laid
down his life for us. Will he not give us all we need,
since he has given himself? Has he given the greater,
and will he not give the less? Did he die to redeem us
from  hell, and does he not live to raise us to heaven?
Oh this marvelous salvation!  Well may we be filled
with wonder and delight. Too good, too great to be
believed? No, for it is of God. He is used to doing great
things. We expect him to do great things.  Salvation
is all a very great matter. Our salvation is only a small
item of this great matter. Be the benefit ours. Be all
the glory his.  Magnified is the boundless grace just in
proportion to the depth from which he raises us, and
the height to which he exalts us; just in proportion to
our worthlessness, and the price he paid for our ransom;
just in proportion to the enormity of our sins, and the
glory which he is preparing for us. Saved by grace.
How sweet the sound!  How low we lie in abasement!
How high in exaltation, our Redeemer!
But my sheet is almost filled. May you be abundantly filled with all the fullness of God, both you and yours
evermore.
With affectionate regard to you all,
I am, and we are ever yours,
ELISHA YALE."
The last letter which he wrote was addressed to his
relative, the Rev. Cyrus Yale of West Hartford, Conn.,
and was finished and mailed only the day before his departure. It will be read with peculiar interest on ac



346                 HIS ILLNESS.
count of the proximity of the date to the time of his exit.
Here we see the man as he was when he was about to
take wings and fly away. It will be perceived also
that he was the same man that he had been for many
years preceding. He had dwelt in the " land of Beulah" for a long time, and was only waiting for the call
of the Master to take him hence. This letter breathes
the same spirit that has appeared in the preceding, but
possesses additional interest from the narration which it
contains of his previous labors, and of his present illness. The letter is given entire with the exception of
a few sentences at the commencement, which have respect to certain domestic affairs, the publication of
which might be deemed injudicious.
It contains different dates, the first of which was:
January 1, 1853.
After speaking of certain changes which had taken
place in the family of his friend he adds: " My changes
are of a character widely different. During 1852 I resigned my pastoral charge; saw two houses of worship
instead of one, two churches instead of one, two ministers instead of one, and incipient steps taken to change the
name of one congregation and church from Congregational to Presbyterian, with correspondent changes in
other respects. But my great change has not yet come.
In my retirement from the work of preaching the gospel, I find myself relieved of a great burden. How
kind is our Heavenly Father!'He knoweth our frame;
he rememebereth that we are dust.' He saw me unequal to my burden, and he said,'Rest.' Yet how kind
to divide the work betwen two young men!
Friday, Jan.'7. I was hoping to furnish and send off
this letter in due time. On Saturday afternoon I heard
a sacramental lecture, our minister being absent. On
sabbath morning I preached at Gloversville, their minister being absent also. Sabbath afternoon I administered the Lord's supper alone. In the evening I attended the monthly concert in our church. Felt well, but
did nothing. On Monday I did a little business in




I FEEL THAT I AM FINISHING UP MY WORK.   347
Johnstown; felt well, but being a little out of time, I
probably ate a little too much. On Tuesday morning I
rose at five, and thought I never felt better in my life.
I bathed as usual in cold water in my room, but felt a
chill. Made haste to get warm.  During thirty-six
hours I had no appetite and ate nothing. Completely
exhausted, very little pain except from  exhaustion,
which seemed almost insupportable, attended with some
diarrhea, and the operation of a little medicine. Now
I am comfortable, but very weak. Such complaints are
rather epidemic among us, attended with very cold extremities. This has taught me how soon I may be off,
and leave all behind. I wished to have things done up
a little more thoroughly; but in the main I think all
things are done.
Saturday, 8. Hope to be well as usual in a few
days. It is well to be reminded solemnly of the end of
life, and how suddenly it may come. I have thought
much in months past of the world to which we are
going. The removal of your Mary has called my attention anew to that subject. Do we think enough of
the time to leave? Our Savior began early to tell his
disciples of the things that he should suffer. They
were amazingly disappointed, and Peter said:" I" These
things shall not come unto thee."  But our Lord
knew his business better than the disciples could teach
him. How are Christians also broken up in their calculations! We learn by slow degrees what is the great
business of life. Not to make this world our homenot to lay up our treasures here; but to trust in the Lord
and do good. Christian parents learn that the great
matter for themselves and for their children is to do all
for the Lord, and to make it the great business of life
to promote his cause and build up his kingdom. In
that we have our all. In that we find an object, large
enough for our greatest, our noblest desires, and that
for which we may lay out our largest means, and use
our most ample powers. It is living for something when
we live for God. And though I can do but little, I
delight in seeing my brethren in the ministry strong to'




348    I FEEL THAT I AM FINISHING UP MY WORK.
labor. A letter from  Brother Brace, received when
was very weak, pained me while he detailed such laborl
as were once common to him and me. It comforts ms
while I think that the'Lord lays aside his laborers, ane
goes on with his work.'                          d
How kind that he allows them to rest from their
labors! It comforts me to see my two young brethren
enter into my labors, and dividing my work between
them. Much remains to be done. I am gratified to
be allowed to see in cases how people will conduct when
I am gone-at funerals, in the house of God, at prayermeetings. I have lived to see the oldest man buried,
who was at the head of a family when I first came to
Kingsborough. A few women are older, but I am the
oldest man in the house of God, but one.  In the
prayer-meeting I look upon all as younger than I.
Those who used to meet there to pray, are all gone.
But I see how the younger ones conduct themselves.
Every man whom I hear pray, has learned to pray
since I commenced my work. And I think they will
go on, after I meet with them no more. What a precious thought! O that prayer may never cease to be
offered here as long as the sun and moon endure. Then
will come the blessing, even life forevermore. I feel
that I am finishing up my work. But 0, how imperfect has every part of it been! " To him that worketh
not, but believeth on him that justifieth the ungodly,
his faith is counted for righteousness." This is the
only foundation of my hope. All other hopes are perishing. My righteousnesses are all as filthy rags. But
Christ is "the Lord our Righteousness."  When the
next quarter returns I hope to hear from you. And if
the half year comes again to me, happy shall I be to
communicate again with you. In this letter you see
many marks of imperfection but the will must answer
for the deed. Affectionate regards to you all.
ELISHA YALE." 
This was the last letter he ever wrote, and this the
last time which he ever subscribed his name. He liter



THE EPITAPH.                 349
ally wrote it on " the verge of worlds"-though it does
not appear that he then immediately anticipated the
event, more than he had done for many months preceding. He finished this letter and went with it to the
post office, on Saturday afternoon. At evening he retired as usual to rest, as comfortable as he had been
through the day.  About 11 o'clock, he was discovered
to have been seized with an apoplectic fit. Friends were
called and remedies applied, and after about an hour
his consciousness returned. From this time he continued conscious, and possessed of the most perfect
serenity, and communicated most freely with his friends,
until near four o'clock in the afternoon of the sabbath,
when he went into another fit, and, without a struggle or
a groan, passed into that state of' celestial bliss which
he had so long anticipated. His remains were interred
on the succeeding Thursday in the village grave yard,
by the side of his aged father, and in the midst of his
people. His wish was long before expressed, that there
should be placed at his grave only a plain stone of
ordinary size, and to contain only the lines which he
had seen fit to dictate.  Many of his friends, however
particularly desire to rear a monument to his memory,
and which, notwithstanding his own personal wishes,
may perhaps hereafter be done.
The lines which he desired to have engraved upon
his tombstone were dictated at the time of his greatest
feebleness, in the spring of 1851, and recorded by his
particular request. After filling the blanks which were
then necessarily left, they are as follows:
C ELISHA YALE
Was born at Lee, Massachusetts, June 15, 1780.
Was licensed to preach the gospel Feb. 15. 1803.
Was ordained at Kingsborough May 23, i804,
Preached his last sermon Jan. 2, 1853.
Died Jan. 9, 1853,
Jehovah Jesus is my hope.
Hope thou in Jesus Jehovah."'
30








A SERMON,
PREACHED AT KINGSBOROUGH, JANUARY 13, 1853,
AT
THE FUNERAL
OF THE
REV. ELISHA YALE, D. D.
BY JEREMIAH WOOD.




Entered, according to act of Congress, in the year 1853,
BY JEREMIAH WOOD,
In the Clerk's office of the District Court for the Northern District
of New-York.




SERMON.'Thou shalt come to thy grave in a full age, like as a shock of
corn cometh in in his season."-JOB v, 26.
Human life may be appropriately compared to a
journey. On our great thoroughfares we are sometimes surprised to see such a multitude of people, all
crowding on to their anticipated place of destination.
But the world itself is one great thoroughfare; and all
its population are hurrying on, with the velocity of
time to the end of their course.  Men may sometimes
appear to themselves to be stationary.  They are sure
rounded by the same objects, and enjoy the same plea.suires, and associate with the same friends for many
successive years. And what though their whitening locks
may indicate to others that they are hastening on, with
rapid strides, to another and endless state of existence;
yet they themselves scarce realise that this is the case.
MAN IS MIGRATORY,
It is not meant that he is passing from one country
to another; but from one world to another.  Not indeed
that he is to range through immeasurable space, and fly
from planet to planet, in his survey of the magnificent
works of the great Creator. But this earth which constitutes his present habitation, like an old, dilapidated
building, is to fall into decay; and he is to pass into
other climes, and to be an inhabitant of another world.
In journeying, people sometimes endure many hardships, and encounter many dangers, and pass through
many difficulties. There may be rough roads, and hard
fare, and chilling winds, and drenching storm, and excessive fatigue.  Yet, let the way-worn traveler only




364            HUMAN LIFE A JOURNEY.
indulge the expectation of a safe arrival at home, and
the enjoyment'of its comforts; and all these things
are to him the merest trifles.
So with our journey to the grave, and to- the eternal.
world. There are hardships to be endured, there are
difficulties to be overcome, there are dangers to be encountered. But what are these?  Oh! what are these,
if our eye can but rest on those Celestial Mansions
which Christ has gone to prepare for his people; and
if we can but look to then  as our future and eternal
home?
The text directs our thoughts to the consideration of
our approaching end. "Thou shalt come to thy grave
in a full age, like as a shock of corn cometh in in his season.'  Observe,
I. That we are here reminded of a truth which is
of universal applicability.
The truth to which I refer is, that we are all coming
to the grave. It is true of the whole human family,
whatsoever their pursuits, whatsoever their character,
whatsoever their condition in life; the prince and
the peasant, the philosopher and the idiot, the learned
and the ignorant, ihe man of wealth with his millions, and the man of poverty with the merest pittance
of earthly good.
It is true that people come to it in a great variety
of ways. Some ride on in state and are clad in purple;
while others hobble on their crutches and are clothed in
sackcloth. Some wend their way with nimble step
and a merry countenance; while others wet the very
path which they tread with their tears, and the chief
music which attends their weary footsteps, are their
own deep-toned sighs and doleful groans.
Yet, in one way or another, all come to the grave.
With what startling rapidity is the grave filling up!
Filling up, too, with the great and the good. How
greatly has this list been increased within the few past
months! The statesman, and the senator, and the divine
are laid equally low in the dormitory of the dead. The
resting place of the one may indeed be marked by




TIE DESOLATIONS CAUSED BY'DEATH.    355
wealth. But, there they are, resting in the silent
sepulcher, and awaiting the archangel's summons to
awake. Ah! indeed, it is already true that the dead
far outnumber the living. But, why should we dwell
upon a truth which is so obvious to the most casual observer? And why complain, or be of a -sorrowful countenance, in view even of this prevalent mortality?
Why complain?
Is it because the senate chamber no longer resounds
with the eloquence of these departed statesmen? Because the man of God no longer occupies his accus-'tomed place in the sacred desk? Because an empty
chair is found in the domestic circle, and the lips of
him are sealed in death, who' led the devotions of the
family, and offered to God their morning and evening
incense?
It is true that these vacancies are seen, and felt, and
realized; but the stream of life is like the rolling of the
mighty waters; the current is constantly advancing; and
as those portions which are farthest in advance, glide
on and dash over the bounding cataract, and are lost in
the ocean beneath, others rush on to occupy the place
of those which have gone before. Ah! indeed, there
is a sense of desolation around the spot which has been
heretofore fillled by the unconscious sleeper-a feeling of
desolation in the heart of the bereaved companion, and
the circle of sorrowing friends. His place is vacant,
not only at home, where the lack is felt more than anywhere else; but even in the street we look for his accustomed tread, but it is not there. In the social gathering for prayer and praise we seem to wait for him to
enter; but we wait in vain. We enter the house of
God in which he was always found, but when we look
towards the seat in which he had heretofore been seen,
we are admonished that there is one less worshiper to
engage in these solemn acts of devotion. We turn towards the sacred desk from which he had for many
a successive year been administering consolation to
God's mourning saints, and beseeching sinners to cease




356     YET, WHY SHOULD WE BE SORROWFUL?
their rebellion and exercise the spirit of reconciliation.
We look; but there seem to be mourning weeds even
upon God's altar; not because the gospel has lost its
charms, nor because it has ceased to be " good tidings of
great joy;) but because the man-the man who had
plead the cause of God and wooed sinners to Christ,
has ceased from his labors, and laid him down in the
grave to rest.
Yet, why should we be sorrowful? Especially at the
removal of one who has filled up life in the discharge
of all its duties? Who has labored in the cause of his
Master until hoary age has crowned his temples?  Who
has left no part of the, great work of life undone? Who
has died in a full age, and has gone to his reward with
his crown studded with the jewels which he has gathered for his Master?
Such was the case with our departed father. He did
not lay aside his armor until he had fought the battle
and won the victory. He did not cease to labor until
the sun had gone far down beneath the western horizon.
He did not claim the reward until the race had been
fairly won. The sentiment of the text may with great
propriety be applied to him: "He has come to the
grave in a full age, like as a shock of corn cometh in
in his season."
But the language of the text not only reminds us of the
certainty of our approach to the grave; but of the
peaceful manner in which death is sometimes met.
" Thou shalt come" —intimating that he moves on and
advances nearer and nearer to his approaching end; not
as it were by constraint and with fearful apprehensions
of the future; but as if he felt that death had lost its
sting, and that there was nothing either in the grave or
Beyonid it for him to fear. Men are sometimes dragged
to the grave as the culprit is dragged to the gallows.
Indeed it is always very much against his will that a
wicked man dies. He would live always in this world,
would enjoy his farms, and his merchandise, and his
gold, and his silver. And what though he often complains of the ills of life, and mourns on accoant of its




DYING PANGS DREADED.           357
adversities; yet there is something so much more dreadful in the anticipations of the future, that he is willing
to endure them all rather than to risk the change. Oh!
how dreadful is it for a wicked man to die! He feels it to
be dreadful.  Hence it is by force or violence that
he is torn away from  his present enjoyments, and
ushered into the presence of an insulted, an offended
God. "He shall be driven from light into darkness,
and chased out of the world."  "The ungodly are like
the chaff which the wind driveth away."
But it is not thus that the Christian dies. It is true
indeed that dying pangs are sometimes dreaded even
by him. It is not to be supposed that the dying martyr takes pleasure in the rack; or that he feels no pain
when his flesh is torn fiom his bones, or his body is
dismembered by the instruments of torture.  Even
the immaculate Saviour appears to have shrunk from
his sufferings; and as his sweat of blood was running
down his agonized body, and his mind had the fullest
apprehension of his approaching conflict, he said:
"Father, if it be possible, let this cup pass from me." Nor
do we wonder that Paul should have said: "K'ot that
we would be unclothed, but clothed upon, that mortality
may be swallowed up of life."
Yet is it true, that God enables his own people to
meet even death with composure. The language of
Christian confidence, yea, of holy triumph, which the
dying saint is enabled to use, is: "0  death, where is
thy sting?  0 grave, where is thy victory?  Thancks be
to God which giveth tus the victory through our Lord
Jesus Christ."  1 have fought a good fight, I have
finished my course, I have kept the faith;  HenceJbrth
there is laid up for me a crown of righteousness, which
the Lord the righteous Judge shall give me at that day;
dnd not to me only, but unto all them also that love his
appearing.'
There is a darkness about the tomb, even to the mind
of the Christian believer; yet he finds by his own blessed experience that the presence of Christ can give light
even in that darkness. There is a light that can penetrate the darkness of the grave; and the dying believer




358           DYING GRACE TRIUMPHANT.
sings; Though I walk though the valley of the shadow
of death, I will fear no evil,for thou art with me, thy
rod and thy staff they comfort me."  The departing
saint comes to the grave as an absent son comes home
to his father's house. Then indeed does he experience
the fulfillment of the Savior's promise to his disciples;
"I' will come again and receive you to myself; that
where I am there ye may be also."
Observe,
II. That the period spoken of in the text at which
death would come, deserves to be considered.
"4 IN A FULL AGE.">
The most palpable import of the language perhaps
may be, that he would live to be an old man. To live
to an old age, perhaps is the universal desire of the
human mind: and indeed in many respects it is desirable. There is something sad in the thought that the
flower should be nipped in the bud; or that the swelling
storm should sweep away the harvest while yet in its
greenness. So is there sadness in the thought that lisping infancy or prattling childhood should be made to
feel death's freezing chill, or that athletic manhood
should be made to wither and die, even as the gigantic
oak is upturned by the sweeping hurricane, and the
towering cedar falls before the resistless tornado.
Our notions of old age, however, are all comparative.
In the antediluvian age, a man of eighty was but a
youth; and perhaps it will be so again in the days of the
millennium. In reference to this period, the promise is,
"There shall be no more thence an infant of days, nor
an old man that has not filled his days; for the child
shall die a hundred years old: But the sinner being a
hundred years old shall be accursed. And they shall
build houses and inhabit them; and they shall plant
vineyards and eat the fruit of them. They shall not
build and another inhabit; they shall not plant, and
another eat; for as the days of a tree are the days of
my people, and mine elect shall long enjoy the work of




THE END OF HUMAN LIFE.          359
their hands.'"  C Js the days of a tree are the days oJ
my people." There is nothing in the whole vegetable
kingdom which is so long-lived as a tree. Human life
is ordinarily compared to things which are most transient and fleeting-the springing grass-the opening
flower-the passing vapor. But it is here compared to a
tree. There must be a mighty difference between the
life of man as it is to be and as it is now.
Or, the language of the text may intimate that he
would die when his life had been so spent as to answer
life's great end.  There is a sense in which even a
young man may be said to be of "a full age."  One
man at thirty may have done more for God and the
world than another at sixty. Henry Martyn, and Samuel J. Mills, and Robert Murray McCheyne, and a host
of others eminent for their usefulness, died in comparative youth. Nor were Brainard, and Payson, and Nettleton, and Richmond old men. They all died with
their armor on, and were cut down in the midst of their
usefulness. Yet it was not until each had made his impress upon the world. Though not old in years, they
were of " a full age."
Again: The language of the text implies that his
death would be seasonable.   Liklce as a shocle of corn
cometh in in his season."  The corn is gathered in its
proper time. "In his season" —when it is ripe, and
ready for the garner, then is the labor of the harvest
performed. The husbandman is not accustomed to cut
down the growing corn, ere its juices have become
dried, or its kernel mature. It is true that there are
some things in the vegetable world which are not suffered to ripen at all. There are noxious plants and
destructive brambles, and worthless trees, which are fit
only for the fire. The removal of such things sometimes becomes necessary, that they may not obstruct
the growth of that which is really useful. The choking
bramble must be plucked up by the roots, and the overshadowing branches of the worthless thorn must be removed.
So it is that wicked men are often cut off in the




360       THE CHRISTIAN'S DEATHI SEASONABLE.
midst of their days. They are already ripe for ruin;
are already fit for the fires of perdition, and to cut short
their pestilential influence in the.community, God cuts
them down. True, indeed, there are some of this class
whom the infinite mercy of God spares to extreme old
age; -that his grace may be magnified in their final salvation, or his justice made still more manifest in their
condemnation. So also there are pious, devoted, active,
useful Christians who are called away in early life.
There is a mystery about such providences, which it is
impossible for us to understand, and in respect to which
we feel that " God's way is in the sea, and his paths in
the great waters, and his footsteps are not known." Yet
God calls away none of his people until their graces
are mature, and they have become ripe for heaven.
Some may have been ripened sooner than others, and
there may be reasons why God removes them from earth
and calls them home to himself, which he has not been
pleased to reveal to us. But in general the principle is
doubtless true, that the death of all God's people takes
place at the proper time.
If these things be so, then the death of the mature
Christian is no more cause of grief, than the gathering
of the ripened harvest.  Who feels to regret when the
well-loaded cart returns from the field, freighted with
its sheaves? There may be an appearance of desolation
about the naked field, and we may feel sad at the change
which is there presented to the eye, when the golden
grain has disappeared, and nought appears in its stead.
but the withered stubble and the dried-up roots. Yet, the
song of" harvest home," has always, in all generations,
been sung with feelings of gladness and joy. It is with
tears that the seed is sometimes sown; but with joy
that the harvest is reaped.
And what though sadness does steal over our #spirits
at the loneliness which hangs around the bed-chamber
and the closet of our departed friends, and the place
where they worshiped God in the public assembly and
at the family altar-yet we will not indulge our grief,
knowing that GoD has removed them hence even as the
husbandman gathers in the ripened sheaves.




THE DEATH OF THE CHRISTIAN NO CAUSE OF GRIEF. 361
And now, brethren, it is not difficult for any one of
us who have been acquainted with our departed father,
to see how well these leading thoughts apply to him.
He is dead; and in this respect has he fulfilled the universal law of nature. He has come to the grave in
peace. It can not be said of him that he was violently
hurried away from his earthly endearments and associations against his will. Indeed, he loved his friends as
well as friends should be loved. He loved the church,
and was willing to live and labor for its prosperity.
He loved his race, and for the welfare of human kind it
was that he was laborious in toil, and ceaseless in efforts,
and unremitting in his exertions.
Yet he loved his GoD more than all, and at his bidding
was he ready to rise and depart. Nor was he called
away until he had lived to the full age at which it is
common fobr man to live; he had measured his three
score years and ten, and might with propriety be said to
be an old man; yet until recently might it have been
said that " his eye was not dim, nor his nat'ural force
abated."
And as he lived to a good old age, so also did he in
his life answer life's great end. It could not be said of
him.in any sense, that he was a blank in the community.
His influence was every where felt, and it was every
where salutary. His desire always was that God might
be glorified and the world benefited through his instrumentality. To this end he lived, and this result was
realized.
Moreover it is true that maturity of the various
Christian graces marked his character in a preeminent
degree, for many of the later years of his life. It became evident to his friends that he was fast ripening for
heaven, and when death came, nothing of the work of
preparation remained to be done. He had his loins girt
about, his staff in his hand, his lamp well-trimnled, and
he was only waiting for the summons.
The estimate in which his Christian character was
held in the surrounding community may be seen by the
suggestions which different individuals were pleased to
31




362            THE SUBJECT APPLIED.
make as to the text which it would be proper to use at
his funeral. An aged father who had been familiarly
acquainted with his ministerial and personal character
for nearly half a century, suggested the following:
" Mark the perfect man and behold the upright; for
the end of that man is peace." Another person suggested the following, as a suitable and appropriate
theme: " Know ye not that there is a prince and a
great man fallen this day in Israel?" Others again had
their thoughts involuntarily directed towards the scenes
connected with the ascension into heaven of the prophet
Elijah. They seemed to be so surrounded with a celestial atmosphere, that in view of his departure they felt
disposed to cry out: "My father, my father, the chariot
of Israel and the horsemen thereof."  Either of these
would have been peculiarly appropriate, and expressive
either of - his personal character, or his prominent
position and influence in society, or the peaceful and
triumphant manner in which he came to his end.
But this congregation are doubtless expecting that I
will speak more definitely of the character and labors
of their now sainted pastor. No eulogy can benefit the
sleeping dead, and we know, indeed, that if he was
now possessed of consciousness, he would turn away
his ears when it was uttered. During all his long life
of devoted piety and active usefulness, he was never
beard to speak a word in praise of himself. Self-praise
constituted no part of his character; and this is a feeling which found-no place in his heart.
Yet we may hold up the example of the dead for the
benefit of the living. We may speak of what he has
been, during a long course of years, while engaged in
active labors for the welfare of the church and the salvation of men, that survivors may thereby be stimulated
to the same activity and zeal for the attainment of the
same end.
We propose to speak of him in respect to his personal
character; his ministerial fidelity; the results of his labors; and the peacefulness of his end.
1. His personal character.




DR. YALE9S PERSONAL CHARACTER.       363
It may be said of him  as it was of Barnabas: " He
was a good man and full of the Holy Ghost, and of
faith; and much people were added to the Lord.'"  One
prominent thing which ever marked his religious character, was the spirit of unreserved devotedness to the
service of God. This was manifest to all who enjoyed
the privilege of his acquaintance; and it also appears
from the record which he himself made respecting his
religious feelings. lIe evidently felt that he was "' not
his own; and that having been bought with a price, he
should glorify God in his body and in his spirit wvhich
are God's."
There has been found among his papers since his
death, a small manusoript volume, written by his own
hand, and bearing the following title in Latin: " Deo
devotas in vita, i7n moote, aid ete rni&tent " -the English
of which when translated is: To God do I devote mnyselj'
in life, in death, acnd to eternity.  In this volume there
is the following narrative of his early life, and of some
things connected with his ministerial labors:
"I was born at Lee, in the county of Berkshire, and
state of Massachusetts, on the 15th day of June, 1780.
I was the subject of many serious impressions in childhood and youth, in reading the primer, especially the
dialogue between Christ, a youth, and the devil; in
reading the Rev. Mr. Moody's sermon to children in a
book called the School of Good Manners; in hearing
of deaths and attending funerals; in reading Davies'
sermon on the resurrection and final judgment; and on
occasions of personal sickness.  I many times prayed
in secret, and was in the habit of praying. But I lived
a stranger to God nineteen years. When I was about
nineteen I was awakened to attend to truth, and the
main principles were fixed in my mind.
One evening in the summer of 1799, I was in great
distress in the chamber of my father's house at Lenox.
After painful struggles I found myself vely unexpectedly harmonizing in feeling with Watts' fifty-first psalm:' Show pity Lord, oh Lord, forgive,' &c. In a few days
I began to think I had experienced a change of heart.
This was first suggested to me by my friend, Stephen




364           HIS RELIGIOUS EXPERIENCE.
Wells, Jr., from a -view I had given him of my exercises.
But I was very much afraid of indulging the thought,
especially as it was first suggested by another. Yet
fi'om that time I have continued to hope, most of the
time, till this day June 15, 1825. On the 20th of October, 1799, 1 united with the Congregational church in
Lenox. under the care of the Rev. Samuel Shepard.
November 20, 1799 I first subscribed the covenant
contained in the following pages.  Five months of the
season following I taught school in Lenox.  During
that time the work of the ministry was urged upon me by
Mi's. Mary, wife of the Honl. William Walker, and by
an old disciple, Mr. Chapman. But though I desired it
I thought it impossible ever to be qualified for that work,
for want of means. But a way was opened in providence, in which it seemed possible, by the establishment
of a school under the care of the Rev. Nathan Perkins
of West Hartford, Connecticut.
On the 5th of May, 1800, I devoted myself to the
work in solemn fasting and prayer.  At that time I
wrote what is recorded in the following pages under
that date. I began to reside in West Hartford in June,
and pursued study with all my might.  i continued
in West Hartford till some time in February, 1803,
when I received from the North Association of Hartford
county, a license to preach the gospel. I preached my
first sermon in North Windsor.  Afterwards I preached
a few weeks at Newington.  The last of March I arrived.at Kingsboro'.  The next week after my arrival
some special attention to religion commenced. Mrs. Anna
Belden, the first subject. I staid till some time in May,
then was absent four weeks, chiefly in Oneida county, at
Augusta. Returned and found the good work advancing.
Spent the summer.  In autumn and winter spent some
time at Becket (Mass.) where I received a call for settlement.  But I did not think it duty to accept it. In
the winter of 1804, returned to Kingsboro'. Fromn Ma'y
5th to 17th, as the time of my ordination approached, I
set myself more carefully to search and try myself; but
did not succeed to my mind.




HIS MARRIAGE —ORDINATION-REVIVALS.    365
May 23, 1804, 11 o'clock A. M. I was solemnly set
apart to the work of the ministry, and installed pastor
of the Congregational church in Kingsboro'.
Sept. 7, 1804. I was married to Tirzah Northrup,
and soon removed to Kingsboro'.
A second revival commenced in 1813, and continued
till 1815. Another commenced in 1819, and continued
into 1820, but was not general. Another more general
commenced in June, 1822, and continued through the
year. This was the most rapid. In 1829 a fifth revival
commenced in June, and continued several months.
This was chiefly in the Bible class and sabbath school,
and was very precious. In 1831 a sixth revival commenced in July and continued till October. This was
chiefly in the Bible class and sabbath school; yet a number of heads of families, and some of the most unlikely
were brought in. As the fruit of these two revivals,
more than a hundred became members of the church
under my pastoral care.
In September or October, 1838, the most general and
extensive revival commenced that had ever been enjoyed among my people, and others in this place. In the
year 1839, eighty-three persons became members of the
c'hurch, besides many who joined Methodists and Baptists, and the Presbyterian church in Johnstown."
Mention is made in the above narrative of a covenant
into which he had entered with God; and I know not
how to give a more satisfactory exhibition of the religious character of the man, than by rehearsing it entire.
(This covenant may be found in Doddridge's Rise and
Progress of Religion, and was copied with a few verbal
alterations, by Dr. Yale, and adopted as his own).
We find it as follows:
" i secret covenant between God and mny own soul,first
subscribed JVov. 20, 1799, and transcribed for the sake
of convnienlce, NJov. 21, 1803."'
" Eternal and ever blessed God, I desireto presentmyself
before thee with deepest humiliation and abasement of
soul, sensible how unworthy such a sinful worm is to
appear before the Holy Majesty of Heaven, the King of




366               His CovENANT.
kings, and the Lord of lords, and on such an occasion
as this, even -to enter into a covenant transaction with
thee. But the scheme and plan are thine own. Thine
infinite condescension offered it by thy Son, and thy grace
hath inclined my heart to accept it. I come, therefore,
acknowledging myself to have been a great offender;
smiting, on my breast and saying with the humble publican:'God be merciful to me a sinner.' I come invited
by the name of Jesus Christ thy Son, and wholly trusting in his perfect righteousness; entreating that, for his
sake, thou wouldst be merciful to my unrighteousness,
and wouldest no more remember my sins.
Receive, I beseech thee, thy revolted creature who is
now convinced of thy right to him, and desires nothing
so much as that he may be thine. This day (Nov. 20,
1799) do I, with the utmost solemnity, surrender myself
to thee. I renounce all former lords that have had dominion over me; and I consecrate to thee all that I am
and all that I have, the powers of my mind the members of my body, my worldly possessions, my time and
my influence over others; to be all used entirely for thy
glory, and resolutely employed in obedience to thy
commands, as long as thou continuest me in life; with
an ardent desire and humble resolution to be thine
through all the endless ages of eternity; ever holding
myself in an attentive posture to observe the first intimations of thy will, and ready to spring forward with
zeal and joy to the immediate execution of it. To thy
direction also I resign myself and all I have, to be disposed of by thee in such a manner, as thou shalt, in
thine infinite wisdom, judge most subservient to the
purposes of thy glory. To thee I leave the management of all events, and say without reserve:'JVGot my
will but thine be done;' rejoicing with a loyal heart in
thy unlimited government, as what ought to be the delight of the whole material creation.
Use me, oh Lord, as an instrument of thy service.
Number me among thy peculiar people. Let me be
washed in tlhc blood of thy dear Son. Let me be clothed
with his righteousness. Let me be sanctified by his




HIS COVENANTo              367
Spirit. Transform me more and more into his image.
Impart to me through him all needful influences of thy
purifying, cheering, and comforting Spirit, and let my
life be spent under those influences, and in the light of
thy glorious countenance as my Father and my God.
And when the solemn hour of death comes, may I remember this thy covenant,'well ordered in all things
and sure,' as' all my salvation and all my desire,'
though every other hope and enjoyment are perishing.
And do thou, oh Lord, remember it too. Look down
with pity, oh my Heavenly Father, on thy languishing,
dying child. Embrace me in thine everlasting arms.
Put strength and confidence in my departing spirit, and
receive it to the abodes of them  that sleep in Jesus,
peacefully and joyfully to wait the accomplishment of
thy great promise to all thy people, even that of a glorious resurrection and eternal happiness in thy heavenly
presence.
And if any surviving friend should, when I am in
the dust, meet with this memorial of my solemn transactions with thee, may he make the engagement his
own, and do thou graciously permit him to participate
all the blessings of thy covenant, through Jesus the
Great Mediator of it; to whom, with thee, 0 Father,
and the Holy Spirit, be everlasting praises ascribed, by
all the millions who are thus saved by thee, and by all
those other celestial spirits in whose work and blessed.
ness thou shalt call them to share. Amen.
ELISHA YALE."
What a solemn transaction was this for a man to be
engaged in! And who can tell what influence it exerted upon him during the whole course of his long and
useful life?  Nor are we to regard it as an unmeaning
transaction, done to be laid aside and forgotten as if it
had not been done at all. He was in the habit frequently of calling it to mind, and ordinarily of making
a solemn and formal renewel of it, twice in each year.
His name is solemnly affixed to this covenant one hundred and two times; and connected commonly with




368           HIS MINISTERIAL FIDELITY.
some serious reflections upon the past, and sealed with
the expressive AMEN.
In respect to his personal religious character it may
be proper to say, that, though regarded by all his acquaintances as eminently holy, he always cherished a
humiliating sense of his deep.-rooted depravity, and always placed his only confidence for acceptance with
God upon the grace of Christ. On this subject we find
from his pen such expressions as these: "'June, 15,
1847. Now 67! Can it be that I am three score and
seven.years old? So it is. Yet in the review of life
in the light of God's law, I find an amazing amount of
sin —more than I can reckon up. My heart is deceitful
above all things, and desperately wicked. Yet God
searches and knows all that I know about it, and much
more. I have been looking over my sins before God.
I find that in many things, while fair and good in the
sight of men, I have been vile and bad in the sight of
God,"  Such like expressions were as common for him
as it was for him to speak; and from the products of
his pen they might be produced to any extent. Feeling
his entire dependence upon Divine grace, both for his
personal salvation and success in his efforts for the salvation of others, he was eminently a man of prayer.
Here it was. indeed, that his strength'lay. He loved
the prayer-meeting.  He loved the closet most of all.
But we have said as much on this part of our subject
as our limits will allow.  We were to speak,
2. OF HIS MINISTERIAL FIDELITY.
He might be truly said to be in labors abundant. He
*was peculiarly systematic in all his engagements, and
eminently industrious, filling up all his hours and all
his minutes.  He preached both publicly and froim house
to house, testifying to men of all classes and all grades,
C repentance towards God, and faith towards our Lord
Jesus Christ." In his religious sentiments he was a
decided Calvinist, and he was an able defender of the
system of doctrines to which that name is commonly




HIS MINISTERIAL FIDELITY.          369
applied. He had feelings of marked kindness to all,
nor did he censoriously judge those who differed from
him in religious opinions, did they but build upon
Christ, the foundation, and receive the great essentials
of Christianity; yet did he never withhold, or soften
down the truth, for the purp!:se of adapting it to the
palate, or the appetite, or the prejudices of his hearers.
In rebuking men for sin, while he was never rash, he
was always fearless and out-spoken.
His benevolence was as broad as the world.  Hence
did he take a lively interest in all those schemnes of
benevolence which had in view the evangelization of
men, and the subjugation of the world to the dominion
of Christ.  The part which he took in both forming
and sustaining these institutions, is known by all. In
this respect he may, be said to have had a world-wide
faine.  Liberal in his gifts himself, he encouraged
liberality also in others.
But in the welfare of his oz.1n people he felt a peculiarc interest.  For them he lived-lfor them he labored,
for them he prayed-for them  he studied-for them he
preached —for themr he wept. June 15, 1850, be writes
as follows:  "The hour is come.  I am  now  three
score and ten years old. During all these years the
Lord has kept me alive, Through all changes he has
safely brought me.  Well may I continue to devote myself to him, to his cause, his service, his glory. I renew this covenant this morning, with great peace, joy,
and confidence.  I trust God has in a great measure
answered the prayer of many years; " humble me."  I
do feel humbled.  Yet I know  not all that is in my
heart, and fear that pride, that imp of the devil, will
even take advantage of my present comfort and confidence, to say,  "I want to be somebody."'   0 Lord,
make me willing to be as I am, nothing, less than
nothing.  But enable me as thy, servant, to trust thee
for all, and to do thy will pleasantly, and cheerfully, and
joyfully, looking for that blessed hope and the glorious
appearing of the great God, our Savior.  I have a
little more work to do. I feel that I am finishing up.




370             HIS DISCOURAGEMENTS.
One great petition remains unanswered.  There were
three: 1st, a flourishing academy; 2d fifteen hundred
dollars a year for benevolent objects. These are answered. 3d, The salvation of all my people. This
is not answered. Far from it. Can I expect it now
after being 70 years old?  Nothing is too hard for the
Lord.  God can do it. My God wh, has heard my
other two requests, can grant this.  It is great.  But
God loves to do great things. My prayer is unto him.
Glorify thy name in the salvation of all my people.
Amen."
He labored, too, as do other ministers of the gospel,
under numerous discouragements; of these he often
speaks. These were manifold; but we will mention
but one. It was the discouragement arising from the
want of apparent success in his ministry.  There were
times during the period of his pastoral labors, when he
mourned, for several successive years, the lack of the
converting influences of the Spirit. And at one time,
instead of an increase of membership ii the church,
there was a diminution on an average of ten a year for.
six consecutive years. Oh, how was his pious heart saddened!  How did he cry as he returned into his closet,
after preaching Christ to listless hearers; "' Lord, who
hath believed our report?" Yet did he not desert his post,
nor remit his exertions. At one time he writes:. "I
stand pounding upon the rock. It does not break. But I
see not what else I can do."  And the last few months in
which he was enabled to engage in active labor, he
was-as toilsome, and zealous, and active, and faithful, as he had ever been through the whole course
of his ministry.  We were to say something,
3. OF THE RESULTS OF HIS MINISTRY.
Here we will be brief. These results can not now be
told. He has been striking upon a chord which will
vibrate through eternity. It is a solemn thought that to
some, the gospel, as preached by him, may be " a savor
of death unto death."  Oh, how  fearful the condition




A JUDGMENT SCENE.            371
of that sinner who shall face such a pastor at the bar of
God, with his heart steeled against the calls of the gospel, and his skirts crimsoned with his own blood! "Who
is the cause of the ruin of this man's soul?" inquires
the judge, with a voice which brings dismay to the
very center of his heart. "Who is the cause of this
man's ruin? Let him speak, whom I had commissioned
to labor for his salvation."  Hear the response: "Lord,
did I not labor unremittingly for the salvation of this
poor soul? Hast thou not seen the tears which I shed
on his behalf? Wast thou not a witness to the anxiety
which I felt, and the prayers which I offered? Did I
not make use of all the arguments which could be drawn
from thine ever-blessed gospel, if possible to affect his
heart and induce him to break off his sins and to accept
of Christ as his Savior?  Lord, I did tell him of a
Savior's love-I did speak to him of the fearful consequences of unbelief. I did direct his thoughts to the
awful retributions of the eternal world. I told him of
heaven. I told him of hell. And when he would not
hear or heed the warning, I felt as if my heart would
break.  0 God, what could I do more?"  Miserable
sinner! to have such an accuser at the judgment seat
of Christ!
He did desire the salvation of all his flock. But
though this desire of his heart was not realized, he was
instrumental of the salvation of some. Among his
papers there is one which appears to have been but recently written. It is as follows: "A PAsToR's REVIEW OF A
PASTORATE OF FORTY-EIGHT YEARS."'A painful thought
at the close of this period of ministerial labor is, that
many are not saved.  Though six hundred have been
added to the church under my care during this period,
most of whom appeared to adorn their profession, yet
some of them have caused sorrow, while hundreds more
have lived, and many have died in their sins. This is
for a lamentation, and will be for a lamentation. It is
as appropriate for me as it was for the Messiah, to say:'Lord, who has believed our report?' Some believed
him, yet, in general, Israel was not gathered.'He




372               THE DYING SCENE.
came unto his own, and his own received him, not.'
Having been thus grieved himself, he knows how to
sympathize with the griefs of his servants. Kind Master, while deeply humbled in view of personal defects
and official failures, thy servht seeks consolation in
thy sympathizing bosom. Thanks for the grace bestowed upon a goodly number. Let forgiveness be extended
to me in all my delinquencies, and let not theblood
of lost souls be found in my skirts. The judgment seat
appears in view. There is the judge enthroned. Before him are gathered all nations. My people and I
are among them.; some on the right hand, others on the
left. We are to be judged, and then to receive our
final doom.'Great day of dread!'"
The results of his ministry! They will never be
fully known until the destiny of these six hundred professed converts who have been added to this church
during his pastorate, shall have been revealed. Not
until the converts from heathenism, who have been
gathered in through his instrumentality, shall have been
numbered. Not until there shall have been a final sumIming up of all those instrumentalities for the salvation
of men, which he has either put in motion or sustained.
But, that his labors will tell upon the eternal destinies
of many immortal souls, there is no room to doubt. It
remains to speak,
4. OF HIS PEACEFUL END.
I feel almost disposed to regard his dying scenes as
embracing a period of nearly two years. It was in
March 1851, that he was laid aside from ministerial
labor by paralysis. Then, and ever after, he may, with
great propriety, be said to have been " on the verge of
heaven."' It is not easy to describe the peculiarly
sweet and celestial atmosphere with which he was constantly surrounded. You who sat with him in the domestic circle, or who received those pastoral messages
which were dictated by a love to souls and a regard for
the glory of God, may have some conception of it.




THE DYING SCENE.            373
For a considerable part of the above mentioned time,
however, he was able to be abroad, and to enjoy the
society of friends, He had been looking for his departure, and familiarizing himself with the thoughts of it
for many successive months. The hour at length came,
the hour of his release. And though he had not looked
for it then, any more than he had for months before,
yet it found him ready, with nothing to do but to
~" gather up his feet" and die.
There was one who was watching for his falling
mantle. The aged pastor had prayed, that the Lord
would not leave his flock without a sheperd; and he
felt that his prayer had been heard. The youthful pastor had come in to receive the dying benediction of the
ascending prophet. All was quiet. All was peaceful.
All was serene. They held converse together as did
Elijah and his pupil while they passed over Jordan to
the place appointed by God for the aged patriarch's release from his toils, and his ascension to his rest. The
prayer of both was the same: "I pray thee, let a
double portion of thy spirit be upon me." And may
we not believe the answer in both cases to have been
the same —" if thou see me when I am taken from thee,
it shall be so unto thee."  Yes; and in each case, too, the
condition was realized. All unexpectedly while they
were thus talking, did the event take place. " As they
went on and talked, behold there appeared a chariot of
fire, and horses of fire, and parted them asunder; and
Elijah went up by a whirlwind into heaven." Somewhat like this it was here. To be sure, there were no
visible appearances like those which then presented
themselves to the eyes of the youthful prophet. Nor
was the material frame of this man of God removed
into heaven; yet the attending circumstances were
such as forcibly to remind one of the scenes here described; so that the youthful survivor felt well-nigh.
compelled to cry out in the very language of Elisha;:
" My father, my father, the chariot of Israel' and the
horsemen thereof:" and while he thus spake, he:
reached forth his hand to catch his mantle as it fell.
32




374              THE DYING SCENE.
The dying scene. It was Saturday night, when all
was still and quiet, that the silent tread of God's messenger approached. He laid upon him his heavy hand,
and for awhile it seemed as if the hour had indeed
come. But he again revived, so that for several hours
he could hold communications with his friends. In
these communications he uttered some most precious
sentiments.  You have often listened to his living
words, and now his dying words (as they have beenuttered) you feel anxious to hear and remember. Some
of these words have been committed to paper by attending friends, and I am permitted to communicate them to
you.
The following took place on Saturday night, as it
has been remembered and recorded by an attendant and
friend:
"c After the return of consciousness from an attack of
apoplexy, speaking to his physician he said: Why, it
seems that all my friends are here to-night. What is
the matter?  The physician replied: You are a very
sick man, and we are here to take care of you, and we
fear that you will not be any better. It is to be feared
that it is your last attack. He replied: Why, I am not
concerned about that. Soon after, he said to the doctor,
Do you think I shall go to night? It was replied that
there was a strong probability of it. With a wonderful promptitude and cheerfulness of tone and manner,he
said: Well, let me go. I shall soon be at rest. After a
pause, he said that Romans, 4th chapter and 5th verse,
had been a source of unspeakable comfort to him for the
last four or five months. He continued: Jesus is my
righteousness. I have no righteousness of my own, nor
ever had any. He also made other remarks illustrative
of the passage quoted.
On a friend intimating that it was a great comfort to
hear him express himself as in so happy a frame, he replied: It is the Lord that comforteth. On seeing his
friends gathered around his bed, he said: Well, my
friends, if this is to be my last, I want you to remember
that there is nothing -in the whole world that is worth a




HIS DYING SAYINGS.            375
straw but Christ.  On being asked if he had a firm trust
in Christ he replied: I am not afraid to trust in Christ.
I would trust in Christ much sooner than I would trust
in- man.  Speaking to a friend, he said: I would much
rather put my trust in Christ, than in you; for you must
die, but he is an unchanging, an unfailing friend. He
then repeated the passage,'Put not your trust in princes,' &c. He also repeated a verse in the 146th Psalm:. I'll praise my Maker with my breath,' &c. And then he
asked that the whole psalm might be read as an exact
expression of his feelings.
The following remarks were also made on the same
occasion to the friends by whom he was attended:
c" You remember that the first request I made to the
church after I was laid aside, was, for their prayers, that
I might be willing to be just what the Lord would have
me to be; and that prayer has been answered. Remember the prayer-meeting; it is one of the most important
means of grace. The prayer-meeting has been one of
my chief delights. Of all public exercises this has
been to me next to the sanctuary. But the closet has been
mby paradise on earth.
I have never believed in the love of God to the extent that it exists. I have tried, but could not reach it.
The law of God is the law of love. How I love that law!
It is a transcript of his moral character. Oh, the fearful
penalties of that law of love! How it withers up my soul
when I think of the poor sinner!" (And then he wept.) "I
would not for the world have the purposes, or the law of
God, or the gospel of God, altered a particle. The Lord
Jesus Christ was the manifestation of God in the flesh. It
is no more to. say we love the law of God than to say we
love the decrees of God. I wish you to understand
that I have done nothing aright. I have all along been
trying to do right but there is no perfection. I have
seen an end of all they call perfection on earth. God's law
is wonderful, reaching not only to outward acts, but it
takes cognizance of the thoughts, feelings, motives.
God is infinite in all his attributes, and every attribute
is infinite love.




376             HIS DYING SAYINGS,
I have served the Lord fifty years, and I have no
more righteousness now than I had then; but I hope I
have made some attainments. How different is my condition from that of the Hindoo father of whom I read
lately; whose son, thinking that he had lived long
enough, took him to the Ganges and suffocated him by
filling his mouth with mud! Now I, in my extremity,
though I have no children, receive the kind attentions
of my neighbors."  A friend said: " Yes, of your spiritual children." He instantly replied: " If they are my
spiritual children, how wonderful the mercy of God that
made them such!"
"If I should live a thousand years, I should be no
better than I am now. Nothing but the righteousness
of Christ can make me any thing but a condemned sinner.d"
Sometime after midnight, a friend observed: " It is the
sabbath." Said he: " An everlasting sabbath, where
congregations ne'er break up, and sabbath never ends.
I have been expecting an everlasting sabbath."
After a paroxysm of pain, he exclaimed: " Shall I not
drink of the cup that my father giveth me? This is the
language of the Savior —how much more is it becoming
a poor sinner!"'
Patient, calm, though evidently a great sufferer, he
would say: "I wish I, could do without this groaning.
I may as well go now as at any other time, if it be
God's will."
Speaking of a brother in the church who lay at the
point of death, he inquired if it was thought that brother W. would go that night; and then commended, in a
touching manner, the long, tried, and faithful friendship
of that brother to him and the church; and spoke of it
as a delightful consideration, that perhaps they might
be permitted to go in company, as it were, to the abodes
of the blest. Speaking at another time of his critical
position, he said: "I ought not, I must not ask for any
thing; God will do all things right."  This may account for the fact that he asked no one to pray, and was
not heard to iuse the language of supplication himself.




HIS CALMNESS AND SELF-POSSESSION.     377
This may be regarded as a remarkable circumstance,
indicating in a striking manner his entire preparation
for the change, and his consequent resignation to the
divine disposal."
But though his friends were hourly watching for his
departure, it did not take place until near the close of
the sabbath. After the public exercises in the church,
his successor in the pastorate (the Rev. Mr. Wall)
came into his room just in time to receive his parting
benediction, and to witness his ascent. Mr. Wall has
kindly furnished the following account of the closing
scene. "I called on Dr. Yale about a quarter before
three P. M. I found him reclining on a sofa in the sittingroom. He was very weak, and was evidently suffering
severely; yet perfectly self-possessed. After giving me
his hand he spoke of his pain-was not so easy as he
had been-the pain had changed its locality.  Complained of a stricture across his breast. He frequently
changed his posture for relief.  On Mrs. Yale remarking that they had hoped to have been present in church
this morning, he said:'N ow, Mrs. Yale, do not say one
mournful thing. Things are just as 1 have prayed for
them. The cup which my Father hath given me, shall
I not drink it? Such was my prayer last sabbath at the
communion; and you know Mr. Wall, we must not re[ect the answer to our own prayers.' After an interval,
he remarked.'I can bear this pain, and yet I can bear
it only a little longer; but oh, the poor sinner! Who
shall dwell with everlasting burnings? This is a question
Ican not answer.' He was here so affected that he
wept-so that the last tears he shed were for sinners.
After rising from a reclining to a sitting posture, he
remarked:  "'I would not give a straw for all the religion in the world, without faith in Christ. 1 want
nothing but that. Understand me. I do not say that 1
don't want any more religion; but I want no other
thing." Again he remarked: " That passage in Romans,
iv, 5, has been very precious to me."
His last words were; " O that I could unloose this
bond!" alluding to the stricture across his breast,"




378              HIS LAST WORDS.
His last words! They have been spoken, and you
have all heard them. They were truly weighty words;
and so were very many other words which he has been
speaking for many successive years. It now remains
to be seen what effect will be produced by these words
upon the minds of those to whom they have been addressed~
Having uttered these "last words," he settled down
upon his pillow-and- " was not; for God took him."
"I heard a voice from heaven, saying unto me, write,
Blessed are the dead which die in the Lord fromr henceforth; yea, saith the Spirit, that they may rest from
their labors; and their works do follow them,"
CONCLUSION.
I have found so much to say on this occasion, so much
that I felt unwilling to suppress and found myself unable to condense, that this discourse has been uncommonly, and perhaps some may think, unreasonably long.
Yet there are still a few things remaining, to which I
must solicit your attention. And,
1. May I be allowed to address a few words of consolation to the afflicted widow?
You were permitted to journey and to sojourn with your
sainted companion, from the 7th day of Sept. 1804 until the 9th day of Jan. 1853, a period of almost fortynine years. These years have been years of rmingled
sorrow and joy. But while your path-way has been
marked with alternate light and shade, the light has
greatly preponderated. You have leaned upon his arm,
you have reclined upon his bosom-you have been
afflicted with his sorrows-you have joyed in his joys.
You have prayed with him-you have wept with himyou have suffered with him-you have hoped with him.
In prosperity, and adversity-in health, and sickness.
In all seasons of hope and discouragement, you have
had a unity of heart and a oneness of sentiment. You
now feel afflicted; and hereafter your bed-chamber,
and your dining room, and your parlor, and every other




THE MOURNER COMFORTEDa         379
part of your dwelling will put on the appearance of
vacancy, which until now, they have never worn. Yet,
remember his dying words, among the last words which
ever fell from his lips, and perhaps the very last which
he ever addressed particularly to yourself: "66 Mrs Yale, do
not say one mournfulthing;" " Do not say one nmournful thing"-" ONE MOURNFUL THING."
You surely have greater cause for joy than you have
for sorrow. Ah! indeed there is nature's tie that can
not be broken without a pang-and there is that feeling of loneliness which steals over your heart, and which
is necessarily productive of a certain degree of depression. Yet are there very many things, in the circumstances of the case, which are directly calculated
to administer consolation. May 1 just hint at a few?
They are such as the following: God permitted him to
live to become an old man; so that he has " come to
his grave in a full age, like as a shock of corn cometh
in in his season."  Had he died in the meridian of life,
and when his sun was high up above the horizon, the
case would have been quite different from what it is
now. Then, again, his death did not take place until
he had become fully prepared for it. He was by no
means taken by surprise; nor did the message find him
with anything to do, as it respected his own work of
preparation for his departure.  He had familiarized
himself as much with the thought of lying down in the
grave, as he had with that of lying upon his bed.
Then think of the calmness with which he met the
summons. No trepidation-no pleading for delay-no
doubt as to the coming future. "I am not concerned
about that."  " Well-let Ome go." "I shall soon be at
rest."
You may also be consoled with the thought that he
has not lived in vain. He has made his influence to be
felt, even in the midst of the seas, and upon the other
side of the earth. And oh! could you now look at the
crown which encircles his brow, how would your eyes
be dazzled with its lustre-studded all over as it is with
those precious jewels which he has gathered for Christ.
In him is fulfilled the promise;  "They that be wise




380          COMFORTING REFLECTIONS.
shall shine as the brightness of the firmament; and they
that turn many to righteousness, as the stars forever,
and ever."
You require no admonition' from me, to live in constant readiness to meet your departed husband in heaven.
For almost fifty-years, you have been traveling together;
and he' has come to the end of his pilgrimage, and
passed over the river into the land of promise, but a
little in advance of yourself. May we not believe that
he will be watching and waiting for your arrival? I
know that earth has its charms-Ah! yes-and heaven
has its charms too, And'whatever attractions it had
for you before, these attractions are now increased.
You are not to look for your husband in the grave; nor
dwell too much upon the epitaph which may be chiseled
upon his tombstone; but remember that his " record is
on high," and that he has actually become an inhabitant of a better world. Let your mind dwell much upon
that world; and as you think upon the life of prayer,
and piety, and humility, and faith, and charity, and zeal
and devotedness to God, which was led by him who so
long bore you company in your pilgrimage, I am sure
that you will make it your business to imitate his shining example. Live as he lived; pray as he prayed;
repent as he repented; believe as he believed; love as
he loved; weep as he wept; rejoice as he rejoiced-and
then you will die as he died, and share with him in his
eternal reward.
2. It will not be inappropriate for me to say something to my brethren in the ministry of reconciliation.
We can but feel that a very important breach has been
made upon our ranks. Our dear delparted father has been,
has always been foremost in the ranks of the hosts of'the Lord. He always had on his armor; nor did he
ever flinch in the day of conflict. He was forward in
every good work, and was distinguished for laying plans
and devising ways, in which to advance the interests of
his Redeemer's kingdom. His younger brethren always
prized his counsels, and were often quickened in duty
by his words of encouragement.




ADDRESS TO THE CLERGY.          381
But his place, brethren, we shall hereafter find vacant.
in our social gatherings, in our ministerial associations,
In our public assemblies, we may meet and depart, and
meet and depart, but his well-known voice will no
longer be heard. Yet, methinks there is a solemn lesson which we may learn from his whole history, as a
faithful and successful laborer in the vineyard of Christ;
and a solemn admonition which will be addressed to us
from the marble slab which will hereafter mark the
place of his repose. Could his tongue now be unloosed
after what he has already seen of eternal realities, how
would he stimulate his brethren in the ministry to fidelity, and zeal, and constancy in their work!
There is one sentence in that solemn covenant of his
which has been repeated, with which my mind was
particularly affected. "And if any surviving friend
should, when I am in the dust, meet with this memorial
of my solemn transactions with thee, may he make the
engagement his own, and do thou graciously permit
him to participate all the blessings of thy covenant,
through Jesus Christ, the great mediator of it." When
I first read it a thought sprung into my mind, that I was
the first survivor by whom this article was read; and
perhaps mine the first human eye, but his own, that had
ever rested upon it. Am I to regard this, then, as the
prayer of my long-tried and faithful friend, that I
would take upon myself the responsibilities and obligations of this covenant? Is there any thing unreasonable
in it? It is the solemn dedication of one's self entirely
to God. He felt himself to have been thus dedicated;
as he expressed it, on one occasion of its renewal:
" May I be the Lord's every month, every week, every
day, every hour, every minute." " EVERY MINUTE." Let
us brethren make this sentiment our own. Be. the
Lord's every minzte.
And as the veteran soldiers who have been in the
hottest of the battle for many years, are called to lay
aside their armor, their juniors who still have a place
in the ranks, and especially those who have the honor
of being leaders of the hosts of the Lord, should be




382        ADDRESS TO THE CONGREGATION.
admonished to be at their posts, with their swords always drawn and their armor always on.
3. It remains for me, now to seek to gain the ear of
that portion of this vast assembly, who have constituted
his former pastoral charge.
Dear friends, your deceased pastor has, for many
years, cherished an habitual anxiety for the salvation of
his people. The interests of your souls lay near his
heart. He did not labor to make himself rich on the
income which he received, but to make you happy by
leading you to Christ and inducing you to secure your
own salvation. He " sought not yours but you."
The salvation of souls-how earnestly did he long
for it!  When many of you had no tears to shed for
yourselves, he wept for you, and when in your impenitence, you offered no prayers for yourselves, he was
constantly praying for you. I hazard nothing in saying
that there has not been a day for nearly fifty years, in
which he has not prayed for impenitent sinners in
Kingsboro'. If it had been but one prayer a day, it
would have amounted to more than eighteen thousand
prayers. All this for sinners in Kingsboro', who will
not pray for themselves. Remember, too, that it was
for you that he shed the last tears which he ever shed
in his life; or ever will shed. He had come just to the
gate of heaven. The angels were beckoning him in.
He was just about to cast off his tenement of clay, and
his eye was already resting on the pearly gates of the
celestial city; when he again thought as he had often
thought before, of the condition of the poor sinner, and
he says: "How it withers up my soul when I think of
the poor sinner!" And then he wept.
The people of this congregation have heard from him
many a rousing sermon, and at the final closing up of
his ministry here as your pastor, he could truly say: " I
take you to record this day, that I am pure from the
blood of all men. For I have not shunned to declare
unto you all the counsel of God."
He has preached many a rousing sermon; but he never
preached with deeper tones than now.  Indeed, his




ADDRESS TO TIlE CONGREGATION.     383
tongue is still, his voice is hushed, his lips are sealed,
his eyes are closed; yet it seems to me that the very
walls of this sanctuary continue to echo those touching
appeals which, through many a by-gone year, he has
been addressing the dear people of his charge. He
has gone to give an account of his stewardship-an
account of the manner in which he has preached. And
you, hearers, will also be called to give an account of
the manner in which you have heard. What is that
account which you will give?  What attention have
you paid to his preaching? What obedience have you
rendered to the truth?
It will be a fearful thing for a man to go to the
judgment from Kingsboro', in a state of impenitence.
How will you account for those eighteen thousand
prayers? Yes, eighteen thousand twice told. How account for the thousands of sermons which he has
preached, and the many personal admonitions which
you have received? Are you ready to meet your pastor, face to face, before the bar of God? Are you all
ready?
I know that God has here given him some seals to
his ministry. He has made mention of six hundred as
having been added to the church. Some of these are
already in heaven, and some are still making their way
thitherward. Hold on, brethren, hold on, sisters, your
pastor has gone before to await your arrival. Most of
these six hundred, he has said, " appeared to adorn
their profession, yet some of them have caused sorrow."'
"Some have caused sorrow.'
He does not say who they were, or how it was done.
But if any of this class are among this congregation,
let me ask you seriously to think upon the course
which you have felt inclined to pursue. Have you
grieved the heart and brought tears into the eyes of
your pious and praying pastor, by your backslidings,
by your inconstancy, by your worldliness, by your neglect of duty, by your censoriousness, by your obstinacy,
by your want of sympathy with your brethren or interest in the welfare of the church? It is time for you to
bethink yourselves, and to return from your wanderings.




384        ADDRESS TO THE CONGREGATION.
Brethren, your former leader has been called home.
But God has been pleased in his mercy, to provide another. Your eye will now be upon him. When Moses
was about to close up his labors as the leader of israel,
he was directed to take Joshua, the son of Nun, a man
in whom was the Spirit, and to lay his hand upon him,
and set him before all the congregation. Then was he
to occupy the place in the armies of Israel, that had
been occupied by the veteran Moses. See here your
future leader; and may the youthful Joshua reap even
more laurels, and gain more victories, than were ever
gained by his honored predecessor.
" Now, the God of peace, that brought again from
the dead, our Lord Jesus, that great Shepherd of the
sheep, through the blood of the everlasting covenant,
make you perfect in every good work, to do his will,
working in you that which is well pleasing in his sight,
through Jesus Christ, to whom be glory for ever
and ever. Amen."