The Rev. Theodore Sedgwick Wright—His Testimony against Caste—HisFuneral—Drs. Cox and Patton—The Service in the House—TheProcession—The Church—The Funeral Oration—Mrs. Wright.
During my stay at this time in New York, there died in that city the Rev. Theodore Sedgwick Wright, a Presbyterian minister of colour. His attainments and talents were very respectable; and for fifteen years he had been the successful pastor of a church of coloured people in the city.
Before you accompany me to his funeral, listen to his voice. Though "dead, he yet speaketh." He had felt this cruel prejudice against the colour of his skin as iron entering his soul. Here is his touching testimony on the subject, delivered in a speech at Boston eleven years before his death:—
"No man can really understand this prejudice, unless he feels it crushing him to the dust, because it is a matter of feeling. It has bolts, scourges, and bars, wherever the coloured man goes. It has bolts in all the schools and colleges. The coloured parent, with the same soul as a white parent, sends his child to the seats of learning; and he finds the door bolted, and he sits down to weep beside his boy. Prejudice stands at the door, and bars him out. Does the child of the coloured man show a talent for mechanics, the heart of the parent beats with hope. He sees the children of the white man engaged in employment; and he trusts that there is a door open to his boy, to get an honest living, and become a useful member of society. But, when he comes to the workshop with his child, he finds a bolt there. But, even suppose that he can get this first bolt removed, he finds other bars. He can't work. Let him be ever so skilled in mechanics, up starts prejudice, and says, 'I won't work in the shop if you do.' Here he is scourged by prejudice, and has to go back, and sink down to some of the employments which white men leave for the most degraded. He hears of the death of a child from home, and he goes in a stage or a steam-boat. His money is received, but he is scourged there by prejudice. If he is sick, he can have no bed, he is driven on deck: money will not buy for him the comforts it gets for all who have not his complexion. He turns to some friend among the white men. Perhaps that white man had sat at his table at home, but he does not resist prejudice here. He says, 'Submit. 'Tis an ordinance of God,—you must be humble.' Sir, I have felt this. As a minister, I have been called to pass often up and down the North River in steam-boats. Many a night I have walked the deck, and not been allowed to lie down in a bed. Prejudice would even turn money to dross when it was offered for these comforts by a coloured man. Thus prejudice scourges us from the table; it scourges us from the cabin, from the stage-coach, from the bed. Wherever we go, it has for us bolts, bars, and rods."
And now let us attend the speaker's funeral. Professor Whipple will be our guide. As we proceed, crowds of coloured people are hastening in the same direction from all quarters. We are at the house. But so great is the throng that it is impossible to get in. Here, however, comes Dr. Cox. "Make room for Dr. Cox!"—"Make room for Dr. Cox!" is now heard on every hand. A path is opened for the great man, and we little men slip in at his skirt. On reaching the room where the remains of the good man lie, we find Dr. Patton and the Rev. Mr. Hatfield. They and Dr. Cox are there in a semi-official capacity, as representing the Presbytery with which Mr. Wright was connected. Louis Tappan, the long-tried and faithful friend of the coloured race, is there also. I am asked to be a pall-bearer: without at all reflecting on the duties and inconveniences of the office, I good-naturedly consent. Awhitecotton scarf is instantly thrown over my shoulder. There is the coffin; and there is a lifelike portrait of Mr. Wright hung up against the wall, and looking as it were down upon that coffin. But you can see the face of Mr. Wright himself. The coffin-lid is screwed down; but there is a square of glass, like a little window, just over the face, as is generally the case in America, and you can have a view of the whole countenance.
A black man reads a hymn, and, in connection with it, begins an address in a very oracular style, and with very solemn pauses. A hint is given him not to proceed. They sing. Mr. Hatfield delivers an appropriate address. A coloured minister prays, sometimes using the first person singular, and sometimes the first person plural; also talking about the "meanderings of life," and a great deal of other nonsense.
We move down stairs. The immense procession starts. Drs. Cox and Patton, Mr. Hatfield, and about half-a-dozen more white ministers, are in it. As we pass on from street to street, and from crossing to crossing, all sorts of people seem to regard the procession with the utmost respect. The cabmen, 'busmen, and cartmen behave exceedingly well. But did you overhear what those three or four low dirty men said as we approached? I am ashamed to tell, because those men are not Americans, butIrishmen,—"Here comes the dead nigger!" The boys, now and then, are also overheard counting how manywhitemen there are in the procession.
We are now at the church. After much delay and difficulty we enter. The place, which is not large, is crammed. There must be about 600 people in. Dr. Cox urges them to make room for more, and says there are not more than one-tenth in of those who wish to enter. If so, there must be a concourse of 6,000 people, and not more than twenty whites among them all!
A coloured man gives out a hymn. Dr. Cox reads the Scriptures, and makes a few remarks. Dr. Patton delivers an oration. In that oration, while speaking of Mr. Wright's anti-slavery feelings as being very strong, he adds, with very questionable taste, "But at the same time our brother had no sympathy with those who indulged indenunciation, wrath, and blackguardism. He would never touch the missiles whichnone but scoundrels use." What a selection of words in a funeral oration! In speaking of Mr. Wright's labours in connection with that church for fifteen years, he says, "Our brother had difficulties which other men have not. Two or three years ago he had to trudge about the city, under thefull muzzleof a July or August sun, to beg money in order to extricate this place from pecuniary difficulties. On one occasion, after walking all the way to the upper part of the city to call upon a gentleman from whom he hoped to receive a donation, he found that he had just left his residence for his office in the city. Our brother, though greatly exhausted, was compelled to walk the same distance down again; for—to the shame, the everlasting shame of our city be it spoken—our brother, on account of his colour, could not avail himself of one of the public conveyances. The next week disease laid hold of him, and he never recovered."
What a strong and unexpected testimony against that cruel prejudice! According to this testimony, Theodore Sedgwick Wright fell avictimto it. But who would have thought that Dr. Patton, who thus denounced the cabmen and 'busmen of New York, had at the very time the "Negro Pew" in his own church!
While on this subject, let me tell you another fact respecting poor Mr. Wright. The life of his first wife was sacrificed to this heartless and unmanly feeling. He was travelling with her by steam-boat between New York and Boston. They had to be out all night, and a bitter cold winter's night it was. Being coloured people, their only accommodation was the "hurricane-deck." Mrs. Wright was delicate. Her husband offered to pay any money, if they would only let her be in the kitchen or the pantry. No,—she was a "nigger," and could not be admitted. Mr. Wright wrapped her in his own cloak, and placed her against the chimney to try to obtain for her a little warmth. But she took a severe cold, and soon died.Hiscolour, it would seem, hastened his own exit to rejoin her in that world where such absurd and inhuman distinctions are unknown.
Dr. Patton's oration is now ended. But—did you ever hear such a thing at a funeral?—that minister in the table pew is actually giving out—
"Praise God, from whom all blessings flow!"
and they sing it to a funeral tune!
We start for the place of burial. But it is a long way off, and I had better spare you the journey. The great men fell off one after another; but my pall-bearing office compelled me to remain to the last. It was 4 o'clock P.M. before the solemnities were closed.
Trip to New Haven—Captain Stone and his Tender Feeling—Arrival in NewHaven—A Call from Dr. Bacon and the Rev. Mr. Dutton—Newspapers—TheCentre Church and Standing Order—The North Church and JonathanEdwards, junior.
Now for an excursion to New Haven. We leave by the steamer "Traveller," Captain Stone, at 61/2 A.M. Wrap yourself up well; it is piercing cold, being the 30th of March. This boat is altogether different from the boats on the Mississippi. It seems to belong to quite another species. It is, however, admirably adapted for its purpose,—that of running along a stormy coast. In the gentlemen's cabin are three tiers of berths, one above another like so many book-shelves. The engine works outside, like a top-sawyer. We shall pass "Hell Gate" directly; but don't be alarmed. You would not have known it, had I not told you. The Hog's Back, the Frying Pan, and other places of Knickerbocker celebrity, are in this neighbourhood.
Let us go to the ladies' saloon. Well! I declare! There is a coloured woman, and allowed to remain unmolested! Things improve as we approach New England, and are much better even there than they were a few years ago.
But here comes the captain muffled up. He brings with him a poor sickly-looking woman, begs the ladies' pardon, and bids her sit down by the stove and warm herself. He then tells the passengers her painful story. The night before, in New York, this woman came on board, from one of the Philadelphia boats, bringing with her a bed and a child. On being spoken to by the captain, she informed him that she was on her way from St. Louis to her home in Massachusetts,—that she had been fifteen days upon the journey, and had two children with her. On being asked where the other was, she replied, "There it is," pointing to the bed, where, clad in its usual dress, the little sufferer, released from the trials of life, lay extended in death. It had caught cold, and died in her arms in New York. She was friendless and penniless, and wanted a passage to New Haven. The captain had obtained a coroner's inquest over the body, purchased for it a little coffin, had it decently laid out, and gratified her maternal feelings by allowing her to bring it with her, that it might be buried in her village-home in Massachusetts. All this he had done without money and without price, had also given her a free passage to New Haven, and was about to forward her home by railway at his own expense! CaptainStone—"what's in a name?"—at the close of this statement had to take out his pocket-handkerchief, and wipe away a few manly tears from his weather-beaten cheeks, as he added, "I have met in my life with many cases of distress, but with none that came so much to my heart as this." His object, in introducing the woman and her case, was to make an appeal to the passengers on her behalf. He did so; and the result was a subscription amounting to about five pounds sterling, which was handed over to her. Captain Stone's was a deed worthy of a golden inscription!
It is half-past 11 A.M., and we are now at the landing-place in the harbour of New Haven, having accomplished the distance from New York, about 80 miles, in five hours! We have a long wharf of 3,943 feet to travel; and then we set foot for the first time on the soil of New England. We have been invited to make our abode here with the Rev. Leicester Sawyer, who makes his abode at Deacon Wilcoxon's, corner of Sherman-avenue and Park-street. Thither, therefore, let us go. Mr. Sawyer, whom we had before met in New York, is the author of several books, comprising two on Mental and Moral Philosophy, and was also lately the President of the Central College of Ohio. Deacon Wilcoxon and his wife are plain, homely, kind Christian people. They make you feel at home as soon as you have crossed their threshold.
Soon after our arrival the Rev. Dr. Bacon and the Rev. Mr. Dutton, the pastors of the "first" and "second" Congregational Churches in this city, honour us with a call. This is brotherly, and more than we could have expected. Dr. Bacon regrets that he is going from home, and cannot have us to spend a few days at his house. Mr. Dutton, however, presses us to accept of his hospitality. We promise to do so in a day or two. Dr. Bacon is one of the great men of New England. He is a living encyclopaedia,—a walking library. He keeps fully up with the literature and sciences of the day. I have not met a man, either in the Old World or in the New, that so thoroughly understood the state of the British West Indies at the present time as he does. He might have spent years in that part of the world, and devoted himself to its exclusive study. His position at home is high, and his influence great. The estimation in which he is held in New England may be judged of by the fact, that when, in August 1846, Dr. Theodore Dwight Woolsey had to be installed as President of Yale College, Dr. Bacon, living within a stone's throw of that institution, was the man chosen to preach the inauguration sermon.
In the middle of the afternoon, my friend Mr. Sawyer presses me to preach in his place of worship—the Howe-street Church—this evening. I consent. By-and-by I observe him very busy with some slips of paper; and I ask him what he is doing? "I am sending," he says, "notices to the evening papers, to make it known that you are going to preach this evening!" What a people the Americans are for newspapers! New Haven has only a population of about 18,000; and yet it has six daily papers—all having a weekly issue besides, two monthly periodicals, and two quarterly ones! The daily papers are, I believe, none of them more than 5 dollars (a guinea) a year, or 2 cents (one penny) per number. No paper duty, and no stamp. At the service in the evening several ministers and students were present.
The next day snow to the depth of six inches cover the ground. Letus, however, turn out in the afternoon. We will go and see the central square,—or the Green, as it is commonly called. This is a large open space like a park, surrounded on all sides with rows of stately elms, and is considered one of the most beautiful spots in the United States. And now we are in a position to take a full view. Three churches, arranged side by side on this open space, at a few rods from each other, stand before us. The central one has the most imposing aspect. It is a large Grecian building; having a portico, supported by four massive columns, from which rises a lofty bell-tower, ending in a spire. The combination of the belfry or spire with the Grecian style is a violation of propriety; butI like it. This is the "first" Congregational Church—that in which Dr. Bacon ministers. That church—not the building—is coeval with the colony, and can trace back its history for more than 200 years. It was formerly a State Church. Congregationalism was for ages the "standing order," or the established religion, in Connecticut! All the people were taxed for its support; and no man could have any share in the administration of the civil government, or give his vote in any election, unless he was a member of one of the churches. It was not till forty years after the separation of Church and State in Virginia, where the establishment was Episcopal, that the example was followed in Connecticut. Happily, however, in 1816 all parties that differed from it—Episcopalians, Baptists, Methodists, Universalists, &c., combined together, gained a majority in the legislature, and severed the connection between Congregationalism and the State! There are old men now living who then anxiously and piously "trembled for the Ark of the Lord." They have, however, lived to see that the dissolution of the union between Church and State in Connecticut, as in Virginia, was to the favoured sect as "life from the dead." The Congregationalist of the one, and the Episcopalian of the other, would alike deprecate being placed in the same position again. But this is a digression.
We are still looking at these churches. The church on our right, which is about the same size and of the same architectural character as the other, though not quite so showy, is the "second" Congregational Church, commonly called the North Church—that in which Mr. Button now ministers. This church originated in the "great awakening" in 1740, was formed in 1742, and has a history of more than a century in duration. It arose from dissatisfaction with the ministry of a Mr. Noyes, a contemporary of Jonathan Edwards, but one who had no sympathy in Edwards's views and spirit. This man was, indeed, greatly opposed to the "awakening," and refused George Whitfield admission to his pulpit. The originators of this second church, therefore, separated from the original parent, availed themselves of the Act of Toleration, and became Congregational Dissenters from a Congregational Establishment! They had of course no State support, nor were they "free from taxation by the society from which they dissented." "The foundations of this church, my brethren," said its present gifted pastor, in a sermon preached at the centenary of its formation, "are love of evangelical doctrine, of ecclesiastical liberty, of revivals of religion. Such ever be its superstructure."
Here, for a quarter of a century, lived and laboured Jonathan Edwards the younger. Perhaps you have never before heard of him; neither had I till I came to New Haven. If you won't think it too long to be detained here standing in front of the church, I will tell you a few facts respecting him. He was the second son and ninth child of the celebrated Jonathan Edwards of Northampton. His mother, too, was an extraordinary woman. You will smile at the impression she made on the mind of good old George Whitfield. He had spent two days at Mr. Edwards's house in Northampton; and he says, "I felt wonderful satisfaction in being at the house of Mr. Edwards. He is a son himself, and hath a daughter of Abraham for his wife. A sweeter couple I have not yet seen. She is a woman adorned with a meek and quiet spirit, and talked so feelingly and solidly of the things of God, and seemed to be such a helpmeet to her husband, that she caused me to renew those prayers which for some months I have put up to God, that he would send me a daughter of Abraham to be my wife. I find, upon many accounts, it is my duty to marry. Lord, I desire to have no choice of my own. Thou knowest my circumstances."
In quoting this, an American writer adds, "He had not yet learned, if he ever did, that God is not pleased to make such 'sweet couples' out of persons who have no choice of their own."
Mr. Edwards, junior, or rather Dr. Edwards, was (like his father) a great scholar and a profound divine. He was frequently invited to assist at the examinations in Yale College. On those occasions he used frequently to display his strictness and accuracy by calling out, "Haud recté" (not right). This procured him thesobriquetof "Old Haud Recté," by which he was afterwards known among the students. Some time after his resignation of the pastorate of this church he became the President of Union College. His works have recently been published in two large octavo volumes. There is a striking parallel between the father and the son. They were alike in the character of their minds and in their intellectual developments. The name, education, and early employments of the two were alike. Both were pious in their youth; both were distinguished scholars; both were tutors for equal periods in the colleges where they were respectively educated; both were settled in the ministry as successors to their maternal grandfathers; both were dismissed, and again settled in retired places, where they had leisure to prepare and publish their works; both were removed from those stations to become presidents of colleges; both died shortly after their respective inaugurations, the one in the 56th and the other in the 57th year of their age; and each of them preached on the first Sabbath of the year of his death from the same text—"This year thou shalt die!"
But we must not dwell too long on these historical incidents. I have told you something about the Centre Church and the North Church. That Gothic building on our left is an episcopal church. That white building immediately in the rear of the Centre Church is the State House, completed in 1831. It is constructed of stone and marble, and forms a prominent ornament of the city. It presents one of the best copies of a Grecian temple I have seen in the States. In the rear of the North Church, quite at the remote corner of the Green, stands a plain barn-like Methodist chapel. And, behind the whole, peeping through the elm-trees, you see the long range of buildings which constitutes Yale College. Take it all in all, a view more interesting than that from the spot on which we now stand I have never beheld.
The Spot on which Whitfield preached—Judge Daggett—Governor Yale—Yale College—The Libraries—Elliot's Indian Bible—GeologicalMuseum—Dr. Goodrich—Education and Expenses at Yale College—TheGraves of the Regicides.
Before I take you to "Yale," let me show you the spot on the Green on which, in 1745, Whitfield, being refused admission to the Congregational church, preached in the open air, under a tree, to an immense congregation,—so great at that time was the dislike to a fervid evangelical ministry. But more than a century has rolled away; and how changed is the scene!
But, observe you that feeble, tottering old gentleman coming along the avenue? It is the Hon. David Daggett, LL.D., late Chief Justice of the Supreme Court of Connecticut. He is a member, and, I believe, a deacon of one of the Congregational churches in this city. Twelve or thirteen years ago that very man, sitting on the judicial bench, condemned Miss Randall to be punished for—teaching a coloured child to read!
Now for Yale. The Rev. Samuel W. S. Dutton, the minister of the North Church, will accompany us. This institution was founded in the year 1700. It derived its name from the Hon. Elihu Yale, a gentleman, I am proud to say, descended from an ancient and respectable family in Wales. His father, Thomas Yale, Esq., came over with the first settlers of New Haven. His son Elihu went to England at ten years of age, and to the East Indies at thirty. In the latter country he resided about twenty years, was made Governor of Madras, acquired a large fortune, returned to England, was chosen Governor of the East India Company, and died at Wrexham in Denbighshire in 1721. On several occasions he made munificent donations to the new institution during the years of its infancy and weakness, on account of which the trustees by a solemn act named it "Yale College."
The college buildings—which, like Rome, were not all erected in a day—consist of four plain spacious edifices, built of brick, each four stories high, and presenting a front, including passage-ways, of about 600 feet. That neat white house on your right, as you stand before these buildings, is the President's dwelling—the very house in which resided Dr. Timothy Dwight. But you are not looking at it. Ah! I see your attention is attracted by that student sitting on the sill of the open window of his study, having in his hand a book, and in his mouth a pipe of clay; by which, with the aid of fire, he is reducing a certain tropical weed into its original chemical elements. Perhaps you think that rather undignified; and so it is. I wish you had not seen it; but worse is done at Oxford and Cambridge.
Behind this range of buildings is another, a more modern and more imposing pile. This extends in front 151 feet, is built of red sandstone, is in the Gothic style, and contains the libraries of the institution. The central building, called the College Hall, containing the College Library properly so called, measures in front 51 feet, and in depth from front to rear 95 feet, having at each corner a tower of the extreme height of 91 feet. The interior is one room, whose measurement is 83 feet by 41, resembling in form a Gothic chapel, with its nave and aisles. The nave is 51 feet high, and its breadth 17 feet. Between its clustered pillars on either side are alcoves, each 10 feet by 12, fitted up with shelves for books. The number of volumes it now contains is about 20,000. The extreme wings and the connecting wings on either side are very elegant, and fitted up for various libraries connected with the institution, such as the Students' Library, the Reading Room, the Calliopean Library, and the Livonian Library. The Students' Library contains 9,000 volumes. This beautiful range of buildings probably contains not fewer than 40,000 volumes; and ere long the number will be doubled! Little did the ten ministers who, in 1700, met together to establish this seminary, each laying down his donation of books with these words, "I give these books for the founding of a college in this colony," and who found that their joint-contribution amounted to onlyforty volumes,—little did they think what that small beginning would come to!
You are looking out for literary curiosities. Here is one—Elliot's Indian Bible! You have heard of Elliot, "the Apostle of the North American Indians." Here is a translation of the entire sacred volume into one of the languages of those people. The New Testament was published in 1661, and the Old Testament in 1663. The book before us is a copy of the second edition of the New Testament in 1680, and of the Old Testament in 1685. But where are those Indians, or their descendants? They are extinct; and there is not now a man on the whole continent of America that speaks their language!
Time will not permit me to describe the Picture Gallery, the Anatomical Museum, the Cabinet of the Materia Medica, the Museum of Natural History, and many other objects of interest. You must, however, take a peep at the Mineral Cabinet, or Geological Museum. It has been collected and arranged, with great industry and taste, by Professor Silliman. Look at this meteoric iron-stone. It fell a few years ago in Texas, and weighs 1,635 lbs.!
Our guide, Mr. Dutton, insists upon our calling at the college-room of Dr. Goodrich, one of the Theological Professors. We do so; and find him engaged in revising Webster's Large Dictionary, about a dozen volumes, for a new edition. But what a polite man! Talk of American rudeness! A reception more kind and courteous than this you have never received from any man.
Yale College is a noble institution. Oh that we had a few like it in England! The Faculty consists of 25 Professors—men who would be an honour to any country, 7 "Tutors," and 6 "Instructors." At the time of our visit there are 584 students thus classified:—
Theological Students 53Law " 62Medical " 52Resident Graduates 5
Undergraduates,—Seniors 121Juniors 90Sophomores (wise fools) 112Freshmen 99——-422——-Total 584
Candidates for admission to the Freshmen Class are examined in Cicero'sSelect Orations, the whole of Virgil and Sallust, and the first threebooks of Xenophon's Anabasis, together with various "Readers,""Exercises," and Grammars.
The whole course of instruction occupies four years, each year being divided into three terms or sessions.
With regard to expense, the annual charges made by the Treasurer are—
DOLLS. CENTS.For instruction 33 00For rent of chamber in college (average) 12 00For ordinary repairs and contingencies 2 40For general damages, sweeping, &c. 3 60For expenses of recitation-rooms 3 00—————-54 00 = £11. 5_s._
Board is obtained at prices varying from a dollar and a quarter to 3 dollars a week. To a majority of the students, the cost of board is less than 2 dollars a week, or, reckoning the dollar at 4_s._ 2_d._, less than 8_s._ 4_d._ Fuel is procured by the College Corporation, and sold to the students at cost-price. The students provide for themselves bed and bedding, furniture for their rooms, candles, books, stationery, and washing. In the several classes and literary societies subscriptions to a small amount are required. If books and furniture are sold when the student completes his course, the expense incurred by their use will not be great. The following is an approximate estimate of thenecessaryexpenses, without including apparel, pocket-money, travelling, and board during vacations:—
Treasurer's account as above 54 … 54Board for forty weeks from 60 to 90Fuel and lights " 6 " 15Use of books recited, and stationery " 5 " 15Use of furniture, bed and bedding " 5 " 15Washing…… " 5 " 15Contributions in the classes … " 5 " 6—————140 to 210
or from 29_l._ to 43_l._ No students are permitted to take lodgings in town, except when the rooms in college are all occupied.
In addition to the regular college course of four years, those who study for the ministry go through a theological course, which occupies three years more. No charges are made for tuition or lectures. For the accommodation of students of this order a building has been erected, in which the rooms are free of charge. The law department, in like manner, occupies two years, and the medical two or three.
Let us now go and see the graves of the Regicides. They are at the rear of the Centre Church. Soon after the restoration of Charles II., many of the judges who had condemned to death his father were apprehended; of whom thirty were condemned, and ten executed as traitors. Three, however, made their escape to New England,—Generals Goffe and Whalley, and Colonel Dixwell. A cave is shown in the neighbourhood, still called the "Judges' Cave," in which a great part of their time was spent in concealment. Many were their hair-breadth 'scapes from their pursuers—the Royalist party. The colonists, however, gave them all the sympathy and protection that they deserved. On one occasion, knowing that the pursuers were coming to New Haven, the Rev. Mr. Davenport preached on the text, "Hide the outcasts; betray not him that wandereth. Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler." This, doubtless, had its effect, putting the whole town on their guard, and uniting the people in caution and concealment.
Do you see that rudely-shaped, dark blue stone, about 2 feet in width, the same in height, and 8 inches thick? Do you see the inscription upon it—E W in coarsely-carved letters, and the figures 1658 over them? That is, doubtless, the headstone of Whalley's grave. The footstone is similar, having the same letters; but above them you see figures that may be read either sixteen hundred and fifty-eight, or sixteen hundred and seventy-eight—16578. The latter was the date of the General's death; and the figures, perhaps, were thus tampered with to baffle the Royalists.
The other stone, about a foot broad and ten inches high, bearing the letters M. G. and the number 80, is supposed to indicate the resting-place of Goffe. He died about the year 1680. The M, with a deep-drawn stroke under its limbs, may be taken for an inverted W; and thus, with the G, stand for William Goffe, in harmony with the designed concealment that pervades the whole. Colonel John Dixwell lived here, for seventeen years or more, under the assumed name of James Davids, and died here after an exile of twenty-nine years from his native country. He, as well as the other two judges, lived and died in the firm expectation of another revolution in England. That revolution had actually taken place in the November before his death; but, as those were the days of slow and tedious voyages, the news did not arrive till about a month after his death. A little before his decease he revealed to the people his real name and character, which had long been known to the Rev. Mr. Pierpont the minister, but requested that no monument should be erected at his grave, "lest his enemies might dishonour his ashes," but only a plain stone inscribed with his initials J. D., Esq., his age, and time of death. And here it is—that piece of red stone, about 2 feet in height and breadth, and 5 inches thick, inscribed—
DECEASED MARCH ye
18th IN ye 82d YEAR OF
President Stiles, in his "History of the Judges," says, "So late as the last French war, 1760, some British officers passing through New Haven, and hearing of Dixwell's grave, visited it, and declared, with rancorous and malicious vengeance, that if the British ministry knew it, they would even then cause their bodies to be dug up and vilified. Often have we heard the crown officers aspersing and vilifying them; and some so late as 1775 visited and treated the graves with marks of indignity too indecent to be detailed."
By those who can make a due allowance for difference of time and circumstances, the graves of these exiles will be visited with sentiments of veneration. It would have been grand to spare the presumptuous monarch; but we cannot feel surprised that he was sacrificed to the indignation of an outraged people. In these days, happily, kings and nations have learned that to take away the life of tyrannical rulers, or of resisting subjects, is but to sow the seeds of future troubles, and not to lay the foundation of permanent peace.
A Fast-Day—Political Sermons—A Church of Coloured People—TheSabbath—Morning Service—Afternoon ditto and Dr. Hawes—Prayers atCollege Chapel—United Service in North Church—The Cemetery—The"Fathers"—Professor Gibbs—Annual Election—Statistics—Arrival atHartford—Mr. Hosmer—Chief Justice—Deaf and Dumb—Charter Oak.
Good Friday was observed by the people of New England as an annual fast-day, to humble themselves on account of their national sins. It seemed, somewhat to our inconvenience, to be literally and very rigidly observed in the circle in which we moved. On that day all ministers are at liberty to preach upon politics. Accordingly, my friend Mr. Sawyer took for his text Isaiah lviii. 6: "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?" He touched upon the war with Mexico, but dwelt chiefly on the subject of slavery in America. His remarks were, however, too much mingled with party politics to make the church uncomfortable.
In the afternoon I heard Mr. Dutton, in the North Church. His text was Neh. ii. 3, and his subjectPatriotism. The existing war occupied much of his attention, and was strongly and unsparingly denounced. The maxim—too frequently heard at that time in the United States—"Our country, right or wrong," he shattered to atoms. Defensive war, however, he justified. He dwelt powerfully on the responsibility connected with the exercise of the elective franchise, and urged the duty of voting, at all times, not blindly and for party purposes, but intelligently, honestly, and piously. Exceptions might perhaps be taken by some to his views on defensive war; otherwise the discourse was excellent and seasonable. At the close of the service, we went, in accordance with previous arrangements, to be his guests for a few days.
In the evening I attended a Congregational church of coloured people.The place was exceedingly neat and clean. The minister, the Rev. Mr.Beman (himself a coloured man), gave out the well-known hymn—
"Come we that love the Lord,And let our joys be known," &c.,
which was sung beautifully. He then offered up a very judicious, sensible, and pious prayer. The meeting was one of a series of revival meetings. A large number professed to have been converted; but, such were the care and caution exercised, none of them had been admitted into the fellowship of the church. Mr. Beman was so prudent, unassuming, and devout, that I could not resist the inclination to go up, introduce myself, and give a short address. Most cordial was my reception, and great my enjoyment. At the close, one and another were introduced to me as having made their escape from Southern slavery, under circumstances painfully affecting; and they would not let me go without a promise that I would preach to them on the following Sabbath morning.
I did so, and enjoyed the service very much. As in the evening there was to be a service in the North Church, in which all the other churches were to unite, for the purpose of hearing from me a statement with regard to the history and operations of the London Missionary Society, together with some special reference to British Guiana, I said to Mr. Beman, "Brother Beman, won't you and your people go to the North Church to-night?" He hesitatingly said, "No,—he thought not." "Why not?" said I,—"you know my statements will in a great measure refer to those who are your brethren—your kindred according to the flesh." "Yes," he replied,—"we should be glad to come; but the fact is they would pack us—myself and all—into some negro pew, and we should feel it keenly."
In the afternoon I preached for Mr. Dutton, in the North Church. Dr. Bacon had that day exchanged pulpits with Dr. Hawes of Hartford. My service closing a little sooner than his, I reached the Centre Church in time to hear the latter part of his sermon. Dr. Hawes is a fine, tall man, of about 55 years of age. In personal appearance, and in tones of voice, he struck me as greatly resembling some of the sons of Caledonia. His sermon, which was read, seemed to be very good; but the delivery, even in the application, was slow and heavy. Both churches were even more beautiful inside than out, and were filled with very large congregations.
Shortly after, Mr. Dutton took me to attend the afternoon worship at the College Chapel, where a church is formed, and public services are conducted every Sabbath. It was here that Dr. Dwight delivered his well-known Lectures. There are prayers morning and afternoon every day, which the students are expected to attend. Such was the present engagement. One of the professors read a chapter; gave out a hymn, which was magnificently sung; and then offered an extempore prayer. There were between 300 and 400 students present.
In the evening Dr. Hawes accompanied me into the pulpit, and took the introductory part of the service. Most of the professors and students were present. It was a fine, though formidable, opportunity to plead the cause of the despised and oppressed sons of Afric before an audience of so much learning and intelligence. What a contrast! In 1742 the students were forbidden to attend the meetings of this church; and it was partly for once disobeying this prohibition, in order to hear the Rev. Gilbert Tennent, that David Brainerd was expelled from the college.
Nor were the sentiments I uttered new in this place. Nearly 60 years have rolled away since Jonathan Edwards the younger preached here a sermon, afterwards published byrequest, on the injustice and impolicy of the slave-trade and slavery,—a sermon which in these days would be called by many not merely abolitionism but incendiarism.
On Monday morning we were taken to see the cemetery, outside of the city. Formerly the Green was used as a burying-ground; but in the latter part of last century this field of ten acres was levelled and inclosed for the purpose; and in 1821 the monuments, with the exception of the humble stones of the three judges, were removed hither. The broken tablets and half-legible inscriptions, which constituted the memorials of the fathers and founders of this colony, were peculiarly interesting. On the 18th of April, 1638, those men kept their first Sabbath here. The people assembled under a large spreading oak, and Mr. Davenport, their pastor, preached to them from Matt. iv. 1: "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil." His subject was the temptations of the wilderness; and he recorded the remark, that he had enjoyed "a good day." The following year they met in a large barn, and in a very solemn manner proceeded to lay the foundation of their civil and religious polity. Mr. Davenport introduced the business with a sermon on "Wisdom hath builded her house; she hath hewn out her seven pillars." The most ancient record of this event is a curiosity in the history of civil government. It thus begins:—"The 4th day of the 6th moneth, called June, all the free planters assembled together in a general meetinge, to consult about settling civil government according to God, and about the nomination of persons that may be found by consent of all fittest in all respects for the foundation work of a church, which was to be gathered in Quinipiack [the Indian name of the place]. After sollemne invocation of the name of God in prayer," &c., they resolved—Alas! for that resolve! it admitted a wrong principle, and was productive, for more than 150 years, of the most withering and blighting effect upon that religion which they aimed to foster—they resolved among other things, "That church members only shall be free burgesses; and that they only shall chuse magistrates and officers among themselves, to have the power of transacting all publique civil affairs of this plantation," &c.
But why record their errors while standing over their tombs?De mortuis nil nisi bonum. Take them for all in all, they were men whom we delight to honour. Here are some of their memorials, dated so far back as 1657. Here too is the resting-place of Dr. Dwight.
As we return from this necropolis, the Rev. Mr. Sawyer points out to us the house of Professor Gibbs. "Gibbs—Gibbs," said I; "what! Gibbs's Gesenius?" "Yes," said he. "I should like to see him," I replied, "for I used at college his editions of Gesenius's Hebrew Lexicon." "Let us then call by all means," said Mr. Sawyer. We did so; and a thin, spare, sallow, sickly, withered, little old gentleman made his appearance. This was the Professor. He seemed as if all the juice and sap of his constitution had been pressed out to nourish the Hebrew roots. I expressed my pleasure in seeing him, and acknowledged the advantages I had derived from his labours. The conversation soon touched upon the Established Church of England, of which he seemed to have a great horror. "You ought to put down," said he, "that Establishment. You might very easily do it." "We should be very happy, sir, to know how," I replied. "I will tell you. Make thorough Hebrew scholars of your ministers. Let them be with regard to Biblical learning quite on a par with those of the Establishment, and it will soon fall." I answered, that upon the whole I thought they were in that respect quite in advance of those of the Establishment. But I was amused at the good Professor's simplicity. He little understood the mighty bulwarks by which that institution is defended. A little more of the article in whichhedealt would be just the thing to accomplish wonders! It was his nostrum.
To-day the annual election of the State of Connecticut is held. All the officers of state are to be chosen, and New Haven is one of the principal polling-places. But how quiet the town! The only thing that indicates an election is the presence of a larger number of people than usual; and the only display you can see is that little bit of a flag, about 18 inches square, stuck on the top of a cab, having on the word "Democracy!" Let us go into the State House, and see how it is done. Men leave their stores or their studies,—enter by one door, drop their vote into a box, and quietly return to their avocations. The students at Yale who are 21 years of age do the same, and go back to their exercises. The whole affair is managed with as much propriety as the election of deacons in the church at New Amsterdam.Thisis the working of universal suffrage in New England. Oh that all America, and all the world, were in this respect like the land of the Pilgrim Fathers!
And now we must bid adieu to New Haven. Many are the warm hearts and clear heads it contains. The population is about 18,000. There are in it—
5 Congregational Churches, and 1 Coloured ditto. 2 Episcopal ditto . . 1 " 2 Methodist Episcopal ditto 1 " 2 Baptist ditto. 1 Primitive Methodist ditto. 1 Bethel ditto. 1 Catholic ditto. — ____
13 + 4 = 17 total of places of worship.
The Salary of the Governor of Connecticut is 1,100" Lieutenant " . . 300" Rev. Dr. Bacon . . . 1,500" Rev. Mr. Dutton . . . 1,500
In the middle of the day, we leave by railway for Hartford, 36 miles off. Dr. Hawes is our fellow-traveller. Coloured people are here allowed to travel in the same carriages with others. It was not so, even on this line, three or four years ago, when the Rev. Mr. Pennington was setting off from Hartford for England. He told me himself that he was obliged on that occasion to travel in the luggage-van. On our arrival, we are met by Charles Hosmer, Esq., (a cousin of Elihu Burritt,) an old and valued correspondent of mine, and of my predecessor Mr. Wray. To both of us he had occasionally sent presents of excellent American publications. We must be his guests during the few days we remain at Hartford. Dr. Hawes and Chief Justice Williams, came in a homely way to spend the evening with us. The Chief Justice is a deacon of the Doctor's church, and a teacher in the Sabbath-school.
The next day we were taken to see the Deaf and Dumb Institution. This asylum was founded by the Rev. Mr. Gallaudet, who, becoming deeply interested in this class of afflicted humanity, visited England and the Continent with a view to obtain information as to the best mode of communicating instruction to them. I may also observe that he himself married a deaf and dumb lady, by whom he has a large family of children, now grown up, none of whom however inherit the maternal affliction. His son also has married a lady who, like his mother, is deaf and dumb. We were highly delighted with the success of the undertaking as seen in the comfort, cheerfulness, and proficiency of the pupils. In coming out, we met at the door a respectable well-dressed man and a woman, both of them deaf and dumb, who had formerly been pupils here, had formed an attachment to each other, married, settled comfortably in life, and were now coming to pay a visit to their former home.
On our return we saw the celebrated Charter Oak. The early settlers of this place had obtained from the second Charles, and that in the very year in which 2,000 ministers were ejected from the Church of England, a most favourable charter—far more so than the Colonial Office in the present day would grant. Charles, however, repented having granted it, and in 1687 sent over Sir Edmund Andross, under some pretence or other, to demand it back. It was night, and the Legislative Assembly were convened on the subject, when suddenly the lights were extinguished, and the charter was missing. For a long time it was not known, except to the initiated, what had become of it. When, however, the danger was past, the Charter was forthcoming. It had been concealed in the hollow of this old oak, which still survives. I was gratified in seeing the document carefully preserved in the office of the Secretary of State. It is dated 1662, and "in the fourteenth year of our reign," though in reality Charles had then reigned but two years.
The "Retreat"—Introductions to the Insane—Piety and Profanity—Service in the Fourth Church—Memorials of the Pilgrims—Dr.Bushnell and his Opinions—The Mother Church and its Burying-Ground—The New Cemetery—Prejudice against Colour—Mrs. Sigourney—Departurefrom Hartford—Worcester and Elihu Burritt—Boston—The Rev. SethBliss—The Cradle of Liberty—Mr. Garrison—Bunker's Hill.
Having seen the Charter Oak, let us proceed in company with the Rev. Mr. Gallaudet to the "Retreat for the Insane," of which he is chaplain. The place is delightfully situated, and severity of treatment carefully avoided. As we pass from room to room, we are very gravely and formally introduced, as strangers in the country, to the inmates. Here we are introduced to a tall muscular old lady, who has her cap fantastically trimmed with bits of ribbon of various gaudy colours. With an air of assumed politeness and dignity, she asks me if I have been to Washington. On receiving a reply in the negative, she expresses great regret, and inquires if I have seen "Dan Webster," and, without waiting for an answer, hurries on, "Fine fellow Dan,—some solid timbers about Dan,—indeed, the Yankees altogether are not to be sniffed at." I nodded the most entire assent to all she said.
We enter another room, and are introduced to a curious groupe. One woman has tied her mouth up with a handkerchief, to prevent her talking too much. She tells us that at first she had tied it over her ears, to prevent her hearing another woman's voice, who is constantly talking to herself, and making her head ache; but that she found her own tongue then going faster than anybody else's. She had therefore adopted thewiseplan of tying her own mouth. She is eloquent in the praises of the institution, and calls it "A blessed Retreat—a blessed Retreat."
We move on, and are introduced to a fine-looking woman—the wife of a respectable merchant in New York. She looks wild, and shakes her head violently. She pours upon us a flood of questions, most of which relate to her own husband, such as—When did we see him last?—How was he?—What message did he send to her? &c. Turning to my wife, she said, "You had better have staid at home, and never come to this country. This countrywasonce a great country: it is so no longer, and all through that man,"—pointing to Mr. Gallaudet. "Oh that man! what a villain he is! People out of doors don't know him; and," looking at myself, "you can't do this country better service than to make known everywhere the real character of that man. Here he keeps me a prisoner in this place for nothing at all; but I hope the State will take up the matter, and punish him well for it." I promised to make known Mr. Gallaudet's character, and bade her adieu.
We are next introduced to a student of theology, who asks very sensible and pious questions in reference to the missionary cause and the progress of the Gospel in British Guiana. This man is perfectly sane except on one point. He thinks there is a conspiracy to poison him, and that slow poison is administered to him continually in his food. Mr. Gallaudet, even by dining at the same table and eating out of the same dish, has failed to convince him to the contrary.
Now we are taken to the chapel in which Mr. Gallaudet officiates among them. On the desk is an elegantly-bound Bible, which has been presented by a former patient, who had experienced in his restoration the value of this "Retreat." The hymn-book is a collection made on purpose for the insane, everything gloomy and terrific being excluded. Mr. Gallaudet, a most intelligent and accomplished man, describes many remarkable developments of human nature which have come under his observation, comprising strange combinations of piety and profanity in the same persons. A patient, who was really a very religious man, in enumerating the many advantages they there enjoyed said, "We have a good house to live in; good rooms to occupy; good food to eat; a good doctor to attend us; a good chaplain to give us religious instruction; and" (waxing warm) "what the devil do we want more?"
In the afternoon we meet with Dr. Hawes, at the house of Chief JusticeWilliams to tea.
In the evening there is a united service in the "Fourth Church"—that of which Dr. Patton's son is minister,—to hear from me an address on the subject of missions. After which Dr. Bushnell puts to me publicly some very close and intelligent questions with regard to the working of freedom in our West India Colonies. He is evidently anxious to elicit from me that kind of information which would enable them to contradict the statements of the pro-slavery party. Young Patton is also an anti-slavery man, and will not tolerate the distinction of colour in his own church.
The next day Mr. Gallaudet and Mr. Patton call and accompany us to the Historical Room. There we see carefully kept an old chest that had come over in the "May Flower," and also the three-legged pot in which the "Pilgrims" had first boiled their food after landing on Plymouth Rock. These and many other memorials of the "Fathers" we are happy to find are very piously preserved. Then we go to a Gallery of Pictures. The admission fee is 25 cents, or one shilling; but from us, being strangers, they will accept of nothing! In the collection there was much to admire; but I could not help regretting that the canvas was made to preserve the memory of so many conflicts between England and her Transatlantic sons.
We dined at Dr. Bushnell's house. The Doctor is a very unassuming man, and a very original but somewhat eccentric thinker. He had lately published a sermon on Roads, a sermon on the Moral Uses of the Sea, a sermon on Stormy Sabbaths, and a sermon on Unconscious Influence,—all treated in a very striking manner. He had recently visited England and the continent of Europe, and had also contributed an article to theNew Englander, a quarterly review, on the Evangelical Alliance. The views of a keen thinker from another land on that and kindred topics deserve to be pondered. "The Church of God in England," says the Doctor, "can never be settled upon any proper basis, whether of truth or of practical harmony, until the Established Church, as such, is separated from the State." His estimate of "a large class of English Christians" is not very flattering. "They are good men, but not thinking men. Their piety gurgles in a warm flood through their heart, but it has not yet mounted to their head. * * * In the ordinary,i.e.in their preaching and piety, they show a style of goodishness fitly represented by Henry's Commentary; in the extraordinary, they rise into sublimity by inflation and the swell of the occasion." Towards slavery and slaveholders he manifests a tenderness of feeling at which we are surprised and pained. The proposed exclusion of slaveholders from the Alliance he characterizes as "absurd and fanatical," speaking of the subject as having been "so unhandsomely forced upon" the American brethren in London. Again, "There is too much good sense among the Christians of this country (America) to think of constituting an Alliance on the basis which denies Christian character to all slaveholders. At a future time, when slavery has been discussed long enough, we shall do so. We cannot do it now,—least of all can we do it at the dictation of brethren beyond the sea, who do not understand the question," &c.
And yet in the same article the Doctor proposes that the Christians of England and America should unite their efforts for the promotion of religious liberty in Italy, and says, "If we lift our testimony against all church dungeons and tortures, and against all suppression of argument by penalties, as cruel, absurd, anti-christian, and impious, there is no prince or priesthood in Italy or anywhere else that can long venture to perpetrate such enormities." Will they yield, Doctor, to the "dictation of brethren beyond the sea?" But this subject of American slavery is always represented by our Transatlantic friends as a thing soprofoundthat none but themselves can understand it; and yet it is evident that they understand it least of all. Hear the Doctor:—
"We do not propose, however, in this movement for religious liberty, to invite the efforts of our English brethren here against slavery. We have too little confidence in their knowledge of our condition, and the correctness of their opinions generally on the subject of American slavery. They must consent to let us manage the question in our own way," &c. How strikingly is it here seen that this slavery is the weak point and the wicked point in the American character! We liked Dr. Bushnell's company, his hospitality, his wife, his children, his domestic discipline, his church, his other writings,—everything better than the article in question, though even it contained much that we admired.
The next day we went to see the "First Congregational Church" in this place—that in which Dr. Hawes ministers, together with the old burying-ground attached to it. This was the original church formed by the first settlers, who in 1636 came from Braintree in Essex, bringing their pastor the Rev. Thos. Hooker along with them. Of him it is said, that he appeared in the pulpit with such dignity and independence as if "while engaged in his Master's work he could put a king in his pocket." Here is his tomb, dated 1647. Two eventful centuries have rolled away, during which this church has had only nine pastors; all of whom, except the last, Dr. Hawes, who still survives, died in their charge, and were interred in this place. Interments here are no longer continued; but an old bachelor, of independent means, a descendant of the Pilgrims, spends nearly the whole of his time "among the tombs" of the fathers and prophets, and,con amore, keeps the ground and the graves in the most beautiful order.
Our host Mr. Hosmer took us to see the new burying-ground outside of the city. Here the Catholics and the coloured people had each a parcel of ground allotted for themselves,—the former because theywouldnot, and the latter because theyshouldnot, mingle their dust with that of other people!
On our way back I said to my friend, "How was it that neither Mr. Pennington nor any of his people (coloured congregation) were at the meeting last night? I should have thought they would have come to hear about their own brethren in Guiana." "Why," he replied, "the fact was I did not send a notice to them on Sunday: I knew that in the 'Fourth' Church they would have been scattered all over the place; it would have been so unpleasant, and talked of for months." Here then was a man of a large heart, a friend of missions and of all that is good, one who seemed as if he could embrace the whole world in his sympathies, under the dominion of a prejudice you would have expected him to scorn!
At Hartford lives Mrs. Sigourney, the graceful American poetess. She is a pious member of one of the Congregational Churches. Mr. Hosmer kindly took us to call upon her; and we were greatly pleased with our brief visit.
At 2 P.M. we left with regret this delightful little city, and shall always cherish a grateful remembrance of the Christian kindness and hospitality with which we were treated. In all the States we met with nothing to be compared, in all that was pleasing, to the two cities of Connecticut—New Haven and Hartford.
In passing, on our way to Boston, through Worcester in Massachusetts, I cast a hurried glance at every place that looked like a smithy, wondering whether it was there that Elihu Burritt had wielded his forge-hammer and scattered his "sparks from the anvil."
We reached Boston at 9 P.M., and stopped at the United States Hotel. The next day I called to deliver notes of introduction to several of the Boston divines. Among them was one to the Rev. Seth Bliss, at the Tract Depository. Having glanced at the note, he very hurriedly said to me, "Ah, how do you do?—very glad to see you!—where are you stopping at?"—"At the United States Hotel, sir." "Oh," he replied all in a breath, "you had better come to my house,—it'll be cheaper for you,—they'll charge you 2 dollars a day at the United States Hotel,—I only charge a dollar and a half,—I have a room at liberty now. Besides, if you want to get acquainted with ministers, you can't do better than come to my house. In fact, the wags call my house the 'Saints' Rest,'—because, I suppose, they see I sell the book here." The conjuncture of "Bliss" and "Saints' Rest!" Who could refuse? We went. But I will not tell how far the accommodation tended to realize our conceptions of those beatitudes.
On the morrow we went to see Faneuil Hall, the "Cradle of Liberty." A notice was up at the door to say the key was to be found at such a store in the neighbourhood. I asked for the key; had it without a single question being put; went, opened the door myself, and staid as long as we pleased. There was no hanger-on, to try to squeeze a fee out of us, as would have been the case in a country I know.
I then went and called without any introduction upon William Lloyd Garrison, from whom I received the most kind attentions. He accompanied me to the celebrated Bunker's Hill, a scene of dreadful encounter between those who ought never to have been foes. A column of 200 feet high now stands upon the spot. It is unfortunate that the Americans have so many mementos, both natural and artificial, of their struggles with us. They tend to perpetuate an undesirable feeling.
Boston (continued)—The Old South—Unitarianism, and Connection between Church and State—A Welsh Service in an "Upper Room"—Laura Bridgman and the Wedding Ring—Oliver Caswell—Departure from Boston—John Todd and his Family—His Congregationalism—Albany and the Delevan House—Journey to Utica—Remsen and the Welsh People—Dogs made to churn, and Horses to saw Wood.
On Sabbath morning the 11th of April I preached for the Rev. Mr. Blagden, in the Old South Church. This is a large old-fashioned square building, having two galleries, one above the other, on three of its sides. It is rich in historical recollections. Here Whitfield preached. Here patriotic meetings were held even before Faneuil Hall was built; and here the British troops were quartered at the time of the Revolutionary War. Here, too, the lamp of truth was kept feebly burning when all around had sunk into darkness and heresy. At the commencement of this century, the ministry in all the other Congregational Churches in Boston had become Unitarian. In the Old South, however, there were a few people, eight in number, who formed a "Society for Religious Improvement." They could not at firstpraytogether; they only read the Scriptures and conversed on religious subjects. But they grew in wisdom, fervour, and zeal, and were eventually the means, not only of reviving religion in the Old South, but also of giving an impulse in Boston which is felt to this day. Church after church on orthodox principles has been instituted, till there are in Boston more than a dozen large and vigorous churches of the Congregational order; and the Old South, the honoured "mother of churches," has had her "youth renewed like the eagles."
But how came Congregationalism to be so deteriorated? It was owing to its having been made the State religion. All were at first taxed for its exclusive support. This was felt to be unjust and oppressive, and it brought the favoured system into bad repute. Then a modification of the law was adopted, and the citizens had their choice of systems, but were taxed for the support of some system or other. This provision, likewise, began ere long to be felt as unjust towards those who did not wish to maintainanysystem, or at least not by taxation. This law, moreover, gave a virtual support to Unitarianism. "This," says the Rev. Mr. Button of New Haven, "has been more fully illustrated in Massachusetts than in Connecticut. The repeal of the law for the compulsory support of religion in that commonwealth has proved a severe blow to Unitarianism."
After the morning service at the Old South, we turned in to see Park-street Church, another Congregational place of worship, which for the following reason I was curious to enter. A few years ago a coloured gentleman of respectability instructed a friend to purchase for him a pew in that church. That no objection to the sale might arise from any neglect of decorations, the new proprietor had it beautifully lined and cushioned. It was made to look as handsome as any other pew in the church; and, when it was finished, the gentleman and his family one Sabbath morning took possession. This gave rise to great anxiety and alarm. Niggers in the body of the church! What was to be done? In the course of the following week a meeting was held, and a deputation appointed to wait upon the gentleman, and to tell him that it was against "public feeling" for him to occupy the pew in question. The gentleman remonstrated, and pointed out the injustice, after he had purchased the pew, and incurred the expense of fitting it up, of not being allowed to enjoy it. To this the deputation replied that they were sorry for any inconvenience or loss he might sustain, but public feelingmustbe respected, and the pewmustbe given up. Against this decision there was no appeal; and the gentleman was obliged to let the pew be resold for such a price as the white aristocracy thought fit to give. On the principle that "prevention is better than cure," they have, I am told, in Boston introduced into every new trust-deed a clause that will effectually guard against the recurrence of such a calamity. But so "smartly" has it been done that, were you to examine those deeds, you would look in vain for a single syllable having the remotest apparent bearing on either black or coloured people, and you would be ready to suspect that the whole was a mere invention of the Abolitionists. Indeed, Mrs. "Bliss," at the "Saints' Rest," assured me in the most positive manner that such was the case, and that the whole of the story I have related had not the shadow of a foundation in truth. But she might as well have attempted to deny the existence of Bunker's Hill or Boston Bay. This was only a specimen of the manner in which the colour-hating party attempt to throw dust in the eyes of strangers, and deny the existence of the most palpable facts. But how runs the conservative clause which led to this digression? It is expressed in words to this effect,—That no sale of any pew is valid if two-thirds or three-fourths (I forget which) of the congregation should object to the purchaser! This was quite enough. Those against whom it was directed need not be even mentioned. It was well known that with this clause no coloured man could ever own a pew. Public feeling would piously take hold of this key, and turn it against him.
In the afternoon I heard the Rev. E.N. Kirk. The church was new and beautiful, the congregation large, and the sermon good.
In the evening I preached in Welsh to about 70 people, in a small "upper room." It was my first attempt for many years to deliver asermonin that language. Nor should I have made it, but for the peculiarity of the case. The parties were representatives of four different denominations in Wales, had formed themselves into a kind of Evangelical Alliance, and had no stated minister, but gladly availed themselves of the occasional services of any minister of evangelical views who might be passing through! Poor and few as they were, they insisted upon my receiving towards travelling expenses four dollars and a half. This was not done at the Old South, though the pastor told me they were "burdened with wealth;" nor was it done in any other instance in theAmericanchurches.
The next day the Rev. Mr. Blagden accompanied us to see the Massachusetts Asylum for the Blind. Here we were introduced to Laura Bridgman, who since she was about two years of age has been deaf, dumb, and blind. Her senses of taste and smell are also impaired. She is 18 years of age, and has been in the institution ten years. Every avenue of communication with the soul was closed—but one. The sense of touch remained; and by means of that they have contrived to reach the mind, to inform it, to instruct it, to refine and elevate it. We found her exactly corresponding to the beautiful description given of her by Dr. Howe, who is at the head of the institution. That description has so often been published in England that I will not transcribe it. Her figure is genteel, slender, and well-proportioned. She appears to be lively, sensitive, and benevolent. The place where the bright blue eyes once sparkled that are now quenched in darkness is covered with a piece of green ribbon. Conversation with her is carried on by means of the "speaker's" rapid fingering on her right hand. It was in this manner that we were introduced. She shook hands with us very affectionately, —taking hold of both hands of Mrs. Davies, and feeling all about her head, her dress, and her arms. In doing so she felt the wedding-ring, and wanted to know by means of her interpreter—her governess—why the English ladies wore a ring on that finger. (The American ladies do not observe the custom.) On my wife telling her it was to show they were married, she seemed very much amused and astonished. Here it was very interesting to observe the progress of a thought from ourselves to the governess, and from her to that "little, white, whispering, loving, listening" hand that received and communicated all ideas, until the brightened countenance and the lovely smile showed it had reached the soul. She felt a deep sympathy for Ireland, and wished to know what the English were doing for the starving inhabitants. We told her; and soon after we saw by the public papers that, subsequently to our visit, she had done some needle-work, which was sold, and the proceeds appropriated at her request to purchase a barrel of flour for that unhappy land. "How," exclaims Elihu Burritt, "she plied at morning, noon, and night, those fingers! wonderful fingers! It seemed that the very finger of God had touched them with miraculous susceptibilities of fellowship with the spirit world and that around her. She put them upon the face of His written word, and felt them thrilled to her heart with the pulsation of His great thoughts of love to man. And then shefeltfor other's woe. Poor child! God bless her richly! She reached out her short arms to feel after some more unhappy than she in the condition of this life; some whose fingers' ends had not read such sweet paragraphs of heaven's mercy as hers had done; some who had not seen, heard, and felt what her dumb, silent, deaf fingers had brought into her heart of joy, hope, and love. Think of that, ye young eyes and ears that daily feast upon the beauty and melody of this outer world! Within the atmosphere of her quick sensibilities, she felt the presence of those whose cup was full of affliction. She put her fingers, with their throbbing sympathies, upon the lean bloodless faces of the famishing children in Ireland, and her sightless eyes filled with the tears that the blind may shed for griefs they cannot see. And then she plied the needle and those fingers, and quickened their industry by placing them anon upon the slow sickly pulse of want that wasted her kind at noonday across the ocean. Days, and nights too—for day and night were alike to her wakeful sympathies—and weeks she wrought on with her needle. And then the embroidery of those fingers was sold to the merchants. Would it had been sold to England's Queen, to be worn by the young princesses on days of state! It was sold; and its purchase price wasa barrel of flour, instead of a country's harvest, which it was well worth. And that barrel of flour was stowed away without other private mark than that the recording Angel put upon it, among the thousands that freighted theJamestownon her recent mission of brotherly love to Ireland.Laura Bridgman and her barrel of flourshould teach the world a lesson worth the woes of one year's famine." Laura favoured us with her autograph on a slip of paper, which we shall always carefully preserve as a memorial of a visit to one of the greatest wonders of the age.
In another room we were introduced to Oliver Caswell. He is about the same age as Laura, and similarly afflicted, but has been in the institution only six years. His teacher told him, in the same finger-language which was used with Laura, that we came from British Guiana, and desired him to find out the place on the large globe before him. This globe was made for the use of the blind, having upon it the countries and their names in relievo. Oliver turned it round, and felt with his fingers until they soon rested on the required spot, when he seemed greatly delighted. His attainments are not so remarkable as those of Laura, for he has not been so long under tuition; but his progress is highly encouraging.