In 1758, [Oct. 22,] Mr. Prince, whose health had been visibly declining for some time, entered into his rest, leaving Mr. Sewall, after their full forty years of joint labor, again the sole pastor of the church. He continued sole pastor, assistance being provided for him most of the time, by the society, half of each Sabbath, until Feb. 25, 1761, when Rev. Alexander Cumming was installed as colleague. His pastorship was soon terminated, however, by his death, which occurred Aug. 25, 1763, at the age of thirty-six, leaving Dr. Sewallnow at the age of seventy-five-for the third time alone.

Three years after, the Rev. Samuel Blair 25 was associated with him; who in less than a year from that time was elected to the Presidency of the college of New Jersey. He however waived the election in favor of Dr. Witherspoon, who had declined a previous choice, but who it was thought would accept a second. Mr. Blair's health was feeble, and in the Spring of 1769 he took a journey to Philadelphia; and the state of his health, with some difficulty which occurred between him and his people, in reference to the half-way covenant, led him to ask a dismission. The venerable and venerated Sewall was, however, to be spared the pain of being left again alone, for after Mr. Blair had left, but pending his dismission, he himself was called to go up higher. He had, for some time, on account of his feebleness, been carried into his pulpit in an arm-chair by the sexton and another, from Sabbath to Sabbath, 26 and there—

24 Mr. Cumming was a son of Robert C., a native of Montrose, in Scotland, studied theology with Mr. Tennent; and had been colleague with Mr. Pemberton of New York, until dismissed in 1753, for ill health. He was a strong thinker on abstruse points, and especially zealous against the errors of the time.-Allen, Biog. Dic., 274.

25 Mr. Blair was the son of the Rev. Samuel Blair, was born at Fog's manor, in 1741, graduated at Coll. New Jersey, 1760, was tutor there about a year, and was then ordained as a Presbyterian. On leaving Boston he resided at Germantown, Pa., where he died suddenly in September, 1818, aged 78.-Allen, 95. Wisner, 32.

20 Wisner, 32.

as is related of the beloved disciplehe sat while he uttered his message which would issue in this: "Little children, love one another." On the evening of his eightieth birth day, he preached to his people a faithful and appropriate sermon. The next Sabbath he had a shock of the palsy which confined him to his house and caused him much suffering, though without depriving him of the use of reason; and enabled him to illustrate faithfully the power of the religion which he had preached and practised so long.. On the 27th of June, 1769-in seven weeks more he would have been eighty-onehe peacefully breathed his last.

Amid the tears of a bereaved church, and a mourning community, his remains were deposited, with due solemnities, in the Sewall Family Tomb " in the Granary Burying Ground, where they still await the resurrection of the just.

Dr. Sewall's wife had preceded him to this tomb, and he left but one child behind him, a son, Samuel, who was born in 1715, graduated at Harvard College in 1733, was for years a deacon of the Old South Church, where he and his father before him had been baptized, and died in 1771, leaving a son Samuel, who became the third Chief Justice of the Supreme Court of Massachusetts, bearing that name.28

Dr. Sewall's character is well outlined by Dr. Eliot,29 who, in early life must have known him, thus:

He was a man who seemed to breathe the air of heaven, while he was here upon earth; he delighted in the work of the ministry; and when he grew venerable for his age, as well as his piety, he was regarded as the father of the clergy. The rising generation looked upon him with reverence, and all classes of people felt a respect for his name. He was a genuine disciple of the famous John Calvin. He dwelt upon the great articles of the Christian faith in preaching and conversation; and dreaded the propagation of any opinions in this country, which were contrary to the principles of our fathers.

27 Bridgman's Pilgrims of Boston, 130. 28 Sprague's Annals, i: 280.

29 N. E. Biograph. Dict., pp. 422, 3.

Hence he was no friend to free inquiries, or to any discussion of theological opinions, which were held true by the first reformers. His advice to students in divinity was, to read the Bible always with a comment, such as Mr. Henry's, or archbishop Usher's, and to make themselves acquainted with the work of his great predecessor, Mr. Willard, whose body of divinity was then in great repute. Though he so often preached the doctrines of the gospel, yet he never entered into any curious speculations; his object was to impress upon people what they should believe, and how they must live to be eternally happy. His sermons were pathetic, and the pious strains of his prayers, as well as preaching, excited serious attention, and made a devout assembly. His character was uniform, and the observation has often been made, if he entered into company something serious or good dropt from his lips. His very presence banished away every thing of levity, and solemnized the minds of all those who were with him.

Although Dr. Sewall was more remarkable for his piety than his learning, yet he was a friend to literature, and endeavored all in his power to promote the interest and reputation of the college. He was a very good classical scholar. He could write handsomely in Latin when he was an old man, and had read many authors in that language. Most of the works of the great divines of the preceding century were written in Latin, as it was a kind of universal language among the literati of Europe.

His donation to the college of money to be appropriated to indigent scholars, has been of considerable use. He gave this during his life, and was among the first to repair the

loss of the library, when Harvard Hall was consumed by fire, by making a present of many valuable books. This devout man gave much alms to the people. He possessed an estate beyond any of his brethren; but he always devoted a tenth part of his income to pious and charitable uses.

The following is a list of Dr. Sewall's publications.

1716. Sermon on Family Religion.

1717.

66

1717. 1718.

1724. 1727.

66

66

1727.

1727. 1727.

1728.

1728.

66

1730. 1733.

"Death of Rev. E. Pemberton.
66 of Hon. Wait Winthrop.
entitled "a Caveat against Covetous-
ness."

at Annual Election.

on Sudden Deaths of Thomas Lewis and Samuel Hurd.

at Boston Lecture, on death of King George I.

on Occasion of the Earthquake.

(Second) on the same occasion.

at the Boston Lecture.

on a day of Prayer for the rising Generation.

on ye Death of Hon. Samuel Sewall. at Ordination of Stephen Parker, E. Hinsdale and J. Seccombe, as Missionaries to the Indians.

on the death of Rev. Pres. Wadsworth. at Boston before the General Court. at Thursday Lecture. 1741. Two sermons on the Holy Spirit convincing the world of Sin, Righteousness, &c.

An interesting article on "Confessions of Faith" in the Congregational Quarterly for April, 1862, closes with this inquiry: "How shall our Congregational churches bear the fullest and most thoroughly accurate testimony for the truth and against error, without imposing unwarranted terms of communion upon the disciples of Christ?" We answer at once-Make use of creeds in scripture language.

The history of creeds is the most doleful chapter in the annals of the Church. Pope Dogma has as often been antichrist as Pope Polity. From the Council of Bishops in the Palace of Constantine to the Assembly of Divines in Westminster Abbey, there is an almost unbroken chain of "Confessions," each link the nucleus of a sect, and the battle-field where lie the wrecks of churches and the dry bones of a lifeless Christianity. The historian may love to trace the growth of theological science; but no Christian can read with delight of "the petty skirmishes and passionate partizan conflicts of sectarianism, dogmatism, and bigotry. Contemporoneously with philosophico-theological dogmas arose the Hierarchy. But this giant evil did not strangle the manufacture of symbols nor the infinitesimal division of "Since the Council of Nice, (wrote Hilary 1) nothing else has been minded but creed-making. New creeds come

sects.

again burst forth in a manifold effort to reduce religion to a science; and to-day Christendom is flooded with formularies. Many of these differ only in phraseology; but this slight difference fosters sectarianism :—by perpetuating prejudices and apparent distinctions, they tend to separate Christian communities not so much from the world as from one another. For the moment we begin to dogmatize we begin to differ. Thus sects are multiplied; denominations are demanding "well accented denominational symbols ;" and the day does not seem far distant when every local church dissenting from all others, will possess its own peculiar articles of faith. Ought Christ to be so divided? In our view, this creed-making is pernicious and unjustifiable. It gives rise to half the opposition the world makes to religion. Primarily designed to keep out heresy, it is now the main pillar on which infidelity relies for ultimate success. It stirs up controversy instead of brotherly love; it provokes to jealousy rather than to good works. Many an article of faith is an intellectual proposition or a definition by the schoolmen, intended rather to separate us from somebody else, than to lead us to Christ. The age has become more theological than religious. So habituated are we to dogmatic forms and expositions, it is difficult to arrive at an unbiased judgment of many Scripture passages. Obviously no human creed can be a perfect mirror of Divine truth. There are parts of revelation which will not be shut in by definitions. No church dare say that its Confession of Faith is not open to correction and amendment. What Synod or Saint has drawn up "the clearly defined and the accurate dogma?" What Formula has placed "every doctrine in its right relations and proportions?" Is not many a

creed heretical, according to Coleridge's conception of heresy "a lifting up of some dogma or opinion into improper conspicuity?" In the Confession of Faith ratified by the Presb. General Assembly in 1821, original sin is emphasized as if salvation hung on its belief; in that adopted by the General Assembly (N. S.) in 1859, the vital doctrine of regeneration is only incidentally and blindly alluded to. "The words of truth and soberness" are invariably colored and distorted by passing through earthen conduits. But this is not all. The Bible is practically put into the background. It is simply appealed to; not carried in our hands as the only certain lamp unto our feet. How many church members square themselves by their creed instead of Scripture ? How often has the former crowded out the latter, as the crucifix has become to the Papist more precious than the Saviour? How many do not in fact believe the atonement, but only an explanation of the atonement as laid down in their Articles of Faith? And how many demand a subscription to their version of the truth before a believer in Christ is allowed to come to the table of his Lord? It has come to this that tenets shaped by philosophy are made the standard whereby ministers must solemnly judge Christian character. Lyman Beecher, Albert Barnes,

2 How strikingly near we Protestants come to the fundamental canon of Rome! "The Catholic Christian (said Bossuet) forms not his faith by reading the Scriptures: his faith is already formed before he begins to read: reading serves only to confirm what he before believed; i. e. to confirm the doctrine which the Church had delivered to him." Conference avec M. Claude, p. 330. Compare also the language of the Pusyite Keble: "Catholic tradition teaches revealed truth; Scripture proves it. The true creed is the Catholic interpretation of Scripture, or scripturally-proved tradition. Scripture and tradition are the joint rule of faith."

3 We have a sketch (taken down at the time) of a sermon on Eph. iv. : 3-4 preached by Dr. Wilson at Philadelphia, June 1st, 1817. The subject is "Mutual Forbearance," and strangely opens thus: "Every man has a right to put his own construction upon the word of revelation. Several persons may do this, and they would have a right, as certainly it would be expedient for them, to exclude such as put a different construction upon Scripture."

4

and Rowland Williams were not tried by the bible. Minds free and lofty, having crossed the dogmas of a particular church, have not only been denied all Christian privileges but have been hunted down and stigmatized. They may have been as genuine believers as the Philippian jailer, but having conscientious scruples about assenting to "each and every doctrine" in a creed, have found no communion on earth. He who has dared to think for himself is cast out of the synagogue by the majority who may be orthodox only because they passively submit to opinions made ready to their hand. John Foster said: "I acknowledge myself not convinced of the orthodox doctrine of eternal punishment;" and he was averse to everything institutional in religion, excepting public worship and the Lord's Supper. Great and good as he was, he could not have been received into our Congregational Churches without omitting a part of the creed, or forcing him to bend his conscience. Yet perhaps no man in Old England or New, has done more solid work in the vineyard of Christ. Ought we not to remember that "men are often much better than their creed? That is, the doctrines on which they live are much nearer the truth than those which they profess." To our mind it is clear, that to impose any human instrument, however good or venerable, as a condition of church communion, is an unwarranted assumption of ecclesiastical power. It is papal. The article, above referred to, shows plainly that such was not the practice of our Pilgrim Fathers.

4 At the trial of Dr. Williams Mr. Stephens maintained (and the judge sustained him,) that the XXXIX Articles, the Rubrics, and the Formularies were the true and only standard. "The Bible, of itself, has no authority in this court, except that which the law gives it." Whereupon The Londonderry Standard says: A precious description of Protestantism it is which, in its highest ecclesiastical court, scorns private judgment, kicks out the Bible as an illegal intruder, and concentrates all religious authority into a formula declared to be only a clause in an act of Parliament!"

5 Life and Correspondence, i: 42, ii: 263. Hodge on Ephesians, iv : 14.

We therefore in these latter days commit a double sin by our creed making: we dig a trench between us and our sister churches, and surround with a great gulf that table which does not belong to us, but to Him who said, "whosoever will, let him come."

66

The manifest evils of church confessions have led some to reject them altogether. "A long course of experience (said Robert Hall) has clearly demonstrated the inefficiency of creeds and confessions to perpetuate religious belief. The spirit of error is too subtile and volatile to be held by such chains. Whoever is acquainted with ecclesiastial history must know that they have occasioned more controversies than they have composed." "Formulæ and symbolical books (said Neander) cannot bring into the hearts of men vital Christianity; but they far rather introduce in its stead a dead, delusive and limiting substitute." Others are satisfied with a very brief creed or an individual confession. Edwards drew up this "covenant form of a public profession of religion which he stood ready to accept of from candidates for church communion": "I hope I truly find in my heart a willingness to comply with all the commandments of God which require me to give up myself wholly to Him and to serve Him with all my body and my spirit. And I do accordingly now promise to walk in a way of obedience to all the commandments of God as long as I live." He declares, however, that he "should not choose to be tied up to any certain form of words, but to have liberty to vary the expressions the more exactly to suit the sentiments and experience of the professor." Rev. William Jay, at his ordination, instead of subscribing the usual

7 Works, ii: 262.

8 Church History, Preface to IIId Part. See also Sir Wm. Meredith's petition to House of Commons in 1772. "The only influence which creeds and confessions exercise over me (said Moses Stuart,) is to modify my phraseology."

9 Works, i: 61. Summerfield, "full of the Holy Ghost," recommended that some canons in New York should be spiked.

"Confession," made a brief and general statement of his views. St. Peter's Church (Presb.) Rochester, N. Y., use the Apostle's Creed. Yale College Church exacts of its communicants an assent to only such articles of faith as lie at the foundation of Christian experience.

The first confession of Christian faith, upon which the Church built its symbolism, was the answer of Peter to the question of Christ. (Matt. xvi: 16.) 10 But what foundation is that for the erection of such a barricade at the door of our churches as the Westminster Confession? The solemn avowal of the Ethiopian eunuch, "I believe that Jesus Christ is the Son of God," was enough for Philip. The doctrine of "eternal sonship," if true now was true then; but neither that nor election was a sine qua non of baptism. To apply to creeds of human origin the phra ses "form of sound words" and "form of doctrine," is a misapplication of Scripture worthy only of a mediæval monk." "Certainly it cannot be shown that either Christ or His apostles gave any direction respecting the formation of creeds."" While, then, we reject as unauthorized all human standards (for creeds are used as such,) we believe it is convenient and expedient to have a common formula. But what shall it be? It is not enough for men to say-" My religion is between the lids of the Bible"; for that may not be true of some dishonest ones who seldom read it. They must subscribe with their own hands the infallible standard understandingly. They should receive heartily as “the true sayings of God” those prominent, condensed, yet clear passages of Holy Writ which lie at the foundation of Christian experience. This will furnish a platform on which all true Christians can stand together. For however varied theology may be, religious experience is mainly uniform. All praying men come down while on their knees 10 Guericke's Church History, § 39. 11They were obedient to the Gospel as a rule of faith and doctrine." Hodge on Romans, 6: 17. 12 Prof. Tappan in Bib. Repos. Oct. 1845.