A
DISCOURSE,
COIMMEMORATIVE OF THE HISTORY
OF THE
CHURCH OF CHRIST IN YALE COLLEGE,
DURING THE
FIRST CENTURY OF ITS EXISTENCE.
PREACHED IN THE COLLEGE CHAPEL,
NOVEMBER 22, 1857.
WVITH NOTES AND AN APPENDIX.
BY GEORGE P. FISHER,
LIVINGSTON PROFESSOR OF DIVINITY.
NEW HAVEN:
THOMAS H. PEASE.
T. J. STAFFORD, PRINTER.
1858.








Ix preparing this Discourse, I have examined all the documents within my reach, whether printed or manuscript, which bear onl the subject.  My labor, however, has been lightened by the assistance of
those who have had occasion, before me, to traverse parts of the same
field. In particular, I am indebted to the Sketch of the History
of Yale College, by Prof. Kingsley, the Historical Discourse of President Woolsey, and the Article on the History of Revivals in Yale
College, by Prof. Goodrich. In a number of instances, in statements
of fact, I have scarcely varied from  their language.  Important aid
has also been derived fi;om  the volume of Historical Discourses by
Dr. Bacon, which are as felicitous in style as they are instructive in
matter; from the three Historical Sermons of Dr. Dutton; fiom Prof.
Silliman's Historical Discourse; from Sprague's Annals of the American Pulpit, Tracy's History of the Great Awakening, Park's Life of
Hopkins, and other works which need not be specified. My thanlks
are likewise due to President Day, Dr. Taylor, Professors Goodrich and
Ollnsted, and others gentlemen, who have kindly communicated to me
their personal reccollections. Above all, I desire to express my obligations to Mr. Edward C. Herrick, who has given me, at every step, the
benefit of his abundant knowledge and accurate judgment.
G. P. F.
YALE COLLEGE, Jan. 6, 1858.








DI SC OUR SE.
DEUTERONOMY, xxxii. 7.
REME.MBER THE DAYS OF OLD, CONSIDER THE YEARS OF MANY GENERATIONS; ASK
THY FATHER, AND HE WILL SHEW THEE; TIIY ELDERS, AND THEY WILL TELL THEE.
THE Church of Christ in Yale College is one hundred
years old. Its founders have long been numbered with the
dead. Many of the great and good men who have since taken
part in its affairs, have likewise gone to their rest. But they
all deserve to be remembered in the place where the benefits
of their self-sacrifice continue to be enjoyed. An occasion is
offered us to recall their services and to acknowledge the
goodness of God, in a thankful review of the past.  From
examples of holy love and enlightened zeal for the truth,
even if shaded by some error and uncharitableness, would
I-e have ns draw fresh incitement to fidelity in the work
which IHe has given us to do.
In this feeling, I have explored the sources of information on the subject, and having, in the spirit of this ancient
commandment, made inquiry of the fathers and elders, I
now invite you to consider with me " the years of many generations."
The Church in College was established during the admninistration of President Clap, and chiefly by his exertions.
The period in which he held his office, extending from 1739
to 1766, was one of earnest religious excitement throughout New England.  The origin of the Church is partly
due to the commotions of the time, and with them its




6
early history is closely connected. Their nature and their
beating on the events which chiefly concern us at present, it
will require but few words to explain.
The opening of the eighteenth century found the piety of
the New England churches in a low condition. This decline
of religion began with the first generation that followed the
original settlers. Their situation in the wilderness, far from
the seats of civilization, their frequent wars with the savages,
and their perpetual conflict with the rugged soil, go far to
account for the degeneracy observed in their immlediate descendants. By the civil constitution adopted in lMassachusetts, and, for a while, in the colony of New Haven, the
right to vote and to hold civil office, was confined to church
members. The desire for these political privileges at length
became so urgent that the churches were prevailed on to recognize as members, all who had been baptized in infancy,
and to permit them, also, on a formal assent to the creed
and covenant, to bring forward their children for the same
rite.  Afterwards, the practice became prevalent of inviting
persons to the Lord's Supper, as a means of conversion. Customs of this nature, springing from the union of church and
state, were efficient causes in producing the religious declension to which we advert.  A great majority still adhered to
the Calvinistic doctrines as taught by their fathers and embodied in the Confession of the Westminster Assembly. But
of such even, it was true to a large extent, that their Calvinisml was more a lifeless tradition than a vital, intelligent
faith. There were doubtless many exceptions; but ministers and people, taken as a whole, had lost their Christian
earnestness. In this state of things, there had gradually
come to exist a class, how numerous it is difficult to say, who
departed more or less widely from orthodox opinions. They
indicated their position either by observing silence in respect to the distinctive truths of the Gospel, or by preaching
on them in a vague and ineffective manner.  Such themes
as the Condemnation and ruin of maln, his need of Regen



eration by the Spirit of God, the Divinity of Christ and Redemption by His Sacrifice, they left in the background, for
the reason that they felt a degree of skepticism on these
points; and hence preferred to dwell in their discourses on
the duties of man to his neighbor. Though united together
by no formal bond or badge of union, and differing from
one another in theological views, some having gone much
farther fiom the current belief than others, they had a ground.
of sympathy in their common opposition to Calvinism and,
their general habit of feeling.  And they were called by'
their opponents, without proper discrimination, Arminpians,
Now add to these two parties a third, which arose later under
the lead of President Edwards, who,w as graduated hereabout twenty years before President Clap was placed: at the
head of the College. Its members were the most able and
thorough adversaries of Armininanism; but in the process of
defending the established faith, they were led to recast it in
new forms and to change its aspect. Their system thus originated, was termed the New Divinity, and in later times has
received the name of New England Theology. The younger
President Edwards has enumerated ten " Improvements " on
the theology of the day, made by his father and his father's
followers. In truth, however, their distinction, especially at
the outset, was not so much in the circumstance that they
broached new opinions, as in the fact that their views were
the result of independent reflection, and were maintained on
philosophical grounds. The boldness with which they declared in the pulpit the terror of the Gospel, and the force of
their appeals to the conscience, in contrast with what had
been usual, made their sermons exciting and effective. It
was they who welcomed Whitefielcl most warmly, and were
most active in the great Revival of 1740. The religious agitation was fomented by certain preachers who, under the
impulse of misguided fervor, travelled from place to place,
intruding into parishes, and denouncing as unconverted men
the ministers who did not choose to approve their fanatical




proceedings. In consequence of these movements, violent
controversies arose, churches were divided, and the government of this Colony by interposing to check these evils, only
increased the disturbance.
The College was compelled to share in the universal commotion. Its officers and students had attended worship from
the beginning with the first Ecclesiastical Society in New
Haven. Very early in the Records of College, I find a notice of negotiations with that society in regard to seats for
the students and the rent to be paid for their use. The pastor of the First Church, who had been ordained in 1716, the
Rev. Joseph Noyes, was thought to be an Arminian in sentiment; and his style of preaching was far from being forcible, or attractive to the generality of his hearers.*  A large
number of his parishioners, who wanted a sounder and more
animated preacher, had lately withdrawn, and laid the foundation of what is now the North Church and Society, of
which Dr. Dutton is the present pastor. In the long contest attending this division, " whatever Christian virtues
were in exercise,, those of long suffering, meekness and charity were far from being very conspicuous."  President Clap
was a Calvinist, though at first by no means so strenuous in
asserting his views as he became afterwards, under the pressure of opposition and when he deemed the truth to be exposed to more imminent danger. His strong dislike of the
new measures adopted in the revival, had even brought on
him the charge of being inclined to Arminianism.  But in
common with most of his associates in the government of
College, he was dissatisfied with the doctrines of Mr. Noyes,
and still more with his want of life in the pulpit. The same
discontent was felt by the students and by many of their
parents, so that the institution was beginning to suffer in the
eyes of the public from its relation to the First Church and
its unpopular pastor.
* See Appendix, No. I.




9
In this emergency, President Clap, with the sanction of a
majority of the trustees, determined to form a distinct congregation within the walls of College. There is no room for
doubt that this purpose was urged forward, if not suggested,
by the difficulties we have just described. But it is equally
certain that the President and his colleagues did not resort to the plan merely to get clear of a temporary trouble.
They were fully convinced, and justly too, as the event has
shown, that the proposed arrangement would prove to be
of permanent utility. And they were not precipitate in the
steps they took to carry their resolution into effect.
In 1746, the Corporation voted "that they would choose a
public Professor of Divinity in the College, as soon as they
could procure a sufficient support." The same year, the Hon.
Philip Livingston of Livingston Manor, a member of his
Majesty's Council for the province of New York, having had
four sons educated at the College, gave the sum of twentyeight pounds, ten shillings sterling, to the President and Fellows, to be used as they should deem most for the advantage
of the Institution. The Corporation, judging " that it would
be most for the benefit and advantage of the College to have
a Professor of Divinity, and that if the beginning of a fund
for his maintenance was once laid, it was probable that generous donations might be made in addition thereunto," voted
"that the said sum be sequestered and appropriated for a
fund for the maintenance of a Professor of Divinity in the
College," and that in commemoration of Mr. Livingston's
generosity, the Professor on the foundation be called and
known by the name and title of Livingston Professor of
Divinity. Again, at a meeting held inl September, 1752,
the Corporation adopted the following preamble and resolution: "Whereas, a Professor of Divinity in this College
would upon all accounts be advantageous, and the present
state of the town of New Haven renders such an officer more
necessary: —Resolved, that we will endeavor to get a support for a Professor of Divinity, as soon as may be, by all such




10
ways and means as prudence shall direct." At a later meeting the same year, they proceeded to elect a Professor, and
made choice of Rev. Solomon Williams of Lebanon, inviting
him  to enter on his office as soon as they could procure
"sufficient means for his support."  On account of his age
and infirmities, he declined the appointment. The General
Assembly at their session in October of the next year,
ordered a contribution throughout the churches in aid of the
new project. Having recounted the religious end for which
the College was founded, they say: "And whereas, the
settling a learned, pious and orthodox Professor of Divinity
in the said College, would greatly tend to promote that good
end and design; and whereas, the present incomes of said
College are but in part sufficient to support such a Professor,-this Assembly being desirous to promote and encourage such a good design, do hereby grant and allow of, and
order a general contribution to be made in all the religious
societies in this colony, and recommend the same, both to
ministers and people, and order that the money raised thereby be remitted to the President of said College, to be improved by the Corporation towards the support of such Professor." The income of one half of the College lands in the
county of Litchfield, which had been leased out for a long
term, was devoted to the same object; a donation was also
made by Mr. Gershom Clark of Lebanon; and the sums thus
obtained, together with the gift of Mr. Livingston, made up
the requisite amount. At about the same time, the Corporation ordained that every person chosen a Fellow, President,
Professor or Tutor in College, should publicly give his assent
to the Westminster catechism and confession of faith and
should renounce all principles contrary thereto, and undergo
besides such an examination as the Corporation should order.*
At a special meeting held on the 21st of November, 1753,
* This test was changed in 1778, on the accession of President Stiles, into
an assent to the Saybrook platform, and was wholly abolished in 1823.




the Corporation also requested the President to comlmence
preaching at once, in the College Hall, at which all the students should be required to attend; and they engaged themselves to assist him, each of them promising to supply the
desk for at least one Sabbath. The Rev. Solomon Williams
was invited to remain and inaugurate the new service on the
next Lord's day. On that day, accordingly, public worship
was held for the first time on Sunday within the walls of the
College. Nothing now remained but to find a suitable person to fill the new chair. In Septemlber, 1755, the Corporation fixed on the Rev. Naphtali Daggett, pastor of a church
at Smithtown on Long Island, as a candidate for the office.
tie arrived in New Haven and began to preach in the following November. On the 3d of March, 1756, the President
and Fellows mlet, and proceeded to examine Mr. Daggett at
great length, "as to his principles of religion, his knowledge
and skill in divinity, cases of conscience, scripture history
and chronology, antiquity, skill in the Hebrew tongue and
various other qualifications for a Professor," in all which
points he gave full satisfaction. On the next day, he
preached in the College Hall a discourse on the passage in
I Cor. ii. 2, " For I determined not to know anything among
you, save Jesus Christ and Himn crucified." He then avowed his assent to the Westminster catechism and confession of
faith, and to the Saybrook platform; declared his belief that
the Apostles' creed, the Nicene creed and the Athanasian
creed agree with the word of God; assented to the ninth of
the thirty-nine articles of the Church of England, being that
which relates to Original Sin; and ended by presenting a
full confession from his own pen, which covers five large,
closely written pages on the book of Records. Having set
forth his positive views, he concludes this document with
renouncing and abjuring, in detail, "all the errors and heresies, which commonly go under the name of Arianism, Socinianism, Arminianism, Pelagianism, Antinomianism, and




12
Enthusiasm."':  HIe was then solemnly inducted into his
office and a charge was addressed to him, and another to the
assembled students who were to come under his pastoral
care. It is a sign of the gratification with which the advent of the new Professor was hailed, that in the salutatory
oration on the ensuing Commencement, he was specially addressed in terms of high compliment. Various efforts were
made by the Ecclesiastical Society in town to bring the College
back to their congregation; and an arrangement was made
by which Professor Daggett preached half of the time for
several months in Mr. Noyes's pulpit, and the students attended worship with the First Church, as before. But the result
of the experiment not being satisfactory to the Corporation,
the service in College was soon resumed, and since that time
has been kept up without interruption. The next step was
the formation of the Church. The Corporation at their meeting on the 29th of June, 1757, received a petition signed by
the tutors and several of the students, stating their desire "to
attend upon the ordinance of the Lord's Supper under the
administration of the Rev. Professor and to walk together in
stated Christian communion.'"t  The signers of the petition
were the original members of the Church. They were the
three tutors, 3/Mr. Richard Woodhull, Mr. Seth Pomeroy and
Mr. Nathan Williams; one resident graduate, lIMr. John
Devotion, who afterwards became the pastor of a church in
Saybrook; and eight undergraduates. These undergraduates, (of whom all but two became ministers,) as they were
afterwards designated, were the Rev. Noah Williston of
West IHaven, the Rev. Jonathan Leavitt of Charlemont,
Mlass., the Rev. Bulkley Olcott of Cllharlestown, N. II., the
Rev. Roger Viets, Episcopal clergyman at Simsbury, the
Rev. Benjamin Boardman of Haddam, Edmund G. Rawson
and Lemuel Barnard, Esqs., and the Rev. Richard C. Graham
* See Appendix, No. II.
f The entire petition may be seen in the Appendix, No. III.




13
of Pelhaml, Mass.*  The Corporation immediately voted to
grant the request made to them, and to organize the petitioners into a church, which was done on the following day,
the 30th of June.  The College assembled, and listend to a
sermon from Professor Daggett, on Matt. v. 14, —" Ye are the
light of the world.  A  city that is set on a hill, cannot be
hid."  The President then, in the name of the Corporation,
made a formal address, first to the Professor and then to
the communicants, declaring them  a church and installing
him  as their pastor.t
These ceremonies took place in the apartment known as
the College Hall.  This was the dining-roomr  of the original
College edifice,-a long, narrow, wooden building, standing
on the front of the College yard, just at the corner of
Chapel and College streets.  Could one who was present on
that occasion, revisit this spot, after the lapse of a hundred
years, he would find little to remind him  of the scene.  At
about the time of which we speak, the grounds belonging
to the College had  been enlarged by the buying of land to
the north and west; but even after this purchase, they included less than half of the present square.   Scattered
over what is now the College Green, were several shops and
dwelling houses owned by citizens of the town; and the
lot on which was afterwards placed the President's house,.
was the property of Dr. Benjamin Franklin.  The oldest
edifice now  standing, the South  3Iiddle College, was just
finished.  On the completion of the outside of it, in 1752,
* The Lord's Supper was first administered on the third day of the next July.
The first person admitted to the church by profession of faith, Mr. Oliver Noble,
was received on the 17th day of the same month. He afterwards became a
pastor, first in Newbury, Mass., then in Coventry, Conn., and finally in Newcastle, N. H., where he died. He published two discourses, one on the subject
of Sacred Music, and the other occasioned by the Boston Massacre.
~ See Appendix, No. IV.: The first house built for the President, was on or near the spot where the College Street Church (Rev. Mr. Strong's) now stands. The building referred to
above, the second house built for the President, is now the Analytical Laboratory.




14
the President and Fellows walked into it, in procession, and
the Beadle, by their order, made in Latin  the following
proclamation:   "Whereas, through  the  favor of Divine
Providence, this new College house has been built, by the
munificence of the colony  of Connecticut:  in  perpetual
commlemoration of so great generosity, this neat and comely
building shall be called Connecticut Hall.">   It shows the
power of the people in such matters, that this nanme was
gradually dropped, although Dr. Dwight exerted himself to
retain it, and also desired to have the building erected near
it, North Middle College, known by the name of Berkeley
lHall.t
New Ilaven, a century ago, lay, for the most part, towards
the water; and that portion  of the town now  comprising
Chapel, Court and Elm  streets, and extending from the Green
as far as State street, did not exhibit more than twenty houses.
On the Green, stood the Court House with two or three other
public buildings of diminutive size, together with the solitary
meeting-house  having  the  ancient burying-ground  in  the
rear.:  The College faculty present at the establishment of the
church, was composed of the President and three Tutors, no
Professor having been known until the appointment of 3Mr.
Daggett.  At first, one class had been  entrusted  to each
tutor, and he had continued to instruct it through the four
* See Appendix, No. V.
f It is to be regretted that we have no monument of this kind to commemorate the noble prelate, whose interest in the College is one of the most agreeable facts in its early annals. President Clap appears to have been disposed to
accord with Berkeley's speculations on the subject of matter. " This College,"
says the President, "will always retain a most grateful Sense of his Generosity
And Merits; and probably a favorable Opinion of his Idea of material Substance; as not consisting in an unknown and inconceivable substratum but in a
stated Union and Combrination of Sensible Ideas, excited from without, by some
Intelligent Being." The rejection of the Bishop's ingenious theory is happily
consistent with the exercise of gratitude for his beneficence.
t The new meeting-house stood near the S. E. corner of Elm and Church
streets, on a site at resent covered by St. John's buildings.




15
years. But soon after the accession of President Clap, a
change was made, in consequence of which classes remained
but three years under their respective tutors. The fourth
year, they were taught by the President, chiefly in Logic,
Metaphysics and Theology,-a course of study going under
the general name of Divinity. Civilians were not added to
the Corporation until mnuch later, and that body consisted
of ten ministers, of whom eight attended the exercises on
the occasion to which we refer.
It is time for us to explain how these proceedings of the
College were regarded abroad. No sooner was it known to
be the design of the President to institute a church, than a
great outcry was raised against the measure. It was contended that the College was included in the first Ecclesiastical
Society of New Haven, and that the establishment of a separate religious society, by an act of the Corporation, was illegal and disorderly. The act of toleration, passed in 1708,
had given to dissenters fiom Congregationalism, the liberty
to unite in chlrches by themselves; and after the year 1729,
such dissenters were no longer taxed for the support of the
established worship. But seceding Congregationalists and
Presbyterians were still obliged to pay a tax to the parish,
and by a law passed in 1742, were forbidden to employ a
minister without the consent of its pastor and a majority of
its members. An ordained minister who should preach without such permission, might be arrested and carried out of the
colony as a vagrant. Under this law, the Rev. Samuel Finley, afterwards President of the College of New Jersey, was
twice seized, once in Milford and again in New Haven, and
carried out of Connecticut in the custody of the sheriff. In
1743 the ancient act of toleration was repealed in such terms
as to leave Congregational dissenters wholly without protection. None had been more decided in opposing them than
President Clap;* and he was now  charged with doing
* See Appendix, No. VI.




16
himself what he had so loudly condemned in others. IIHe
was also accused of going counter to the ecclesiastical constitution of the colony, by establishing a church without the
advice and consent of the consociation of the district. Legal prosecution even, was threatened to bring the College
back to its former place of worship. Under these circumlstances, the President issued, in 1754, a pamphlet entitled T/he
Religious Constitution of Colleges. In a temperate argument,
conducted with much ability, he aimed to show that a college
by its own nature, and Yale College in particular, by its charter,
has all the attributes and powers of a religious society. In
support of his position, he appealed to the acknowledged
character of the English Universities and to the highest English authorities. IIe referred to the fact that the founders
of the College were ministers, whose main design was the
promotion of religion. Among the proofs which lie brought
forward and which went far to sustain his view, was the following preamble to the original charter given in 1701:
"Whereas several well disposed and public spirited persons,
of their sincere regard to and zeal for upholding and propagating of the Christian Protestant religion, by a succession of
learned and orthodox men, have expressed by petition their
earnest desires that full liberty and privilege be granted
unto certain undertakers for the founding, suitably endowing and ordering a collegiate school, wherein youth may be
instructed in arts and sciences, who, through the blessing of
Almighty God, may be fitted for public employment, both
in church and civil state: to the intent, therefore, that all
due encouragement may be given to such pious resolutions,
and that so necessary and religious an undertaking may be set
forward, supported and well managed;-be it enacted," etc
He also cited from the doings of the Trustees at their first
meeting after obtaining their charter, this formal expression
of their object in the undertaking:. "Whereas, it was the
glorious, public design of our now blessed fathers, in their
removal from Europe into these parts of America, both




17
to plant, and, under the Divine blessing, to propagate in this
wilderness, the blessed reformed Protestant religion, in the
purity of its order and worship, not only to their posterity,
but also to the barbarous natives: in which great enterprise
they wanted not the royal commands and favor of Iis 3Maj esty,
Charles the Secondcl, to authorize and invigorate them,we their unworthy posterity lamenting our past neglects of
this grand errandcl, and sensible of our equal obligations,
better to prosecute the same end, are desirous in our generation to be serviceable thereunto. Whereunto the religious
and liberal education of suitable youth is, under the blessing
of God, a chief and most probable expedient. Therefore,
that we might not be wanting in cherishing the present observable and pious disposition of many well-minded people
to dedicate their children and substance unto God in such a
good service; and being ourselves with sundry other Reverend elders, not only desired by our godly people to undertake as trustees, for erecting, forming, ordering and regulating a Collegiate school for the advancement of such
education: but haviong also obtained of our present religious
government, both full liberty and assistance by their donations to such a use; tokens likewise that particular persons
will not be wanting in their beneficence; do in duty to God and
the weal of our country, undertake in the aforesaid design."
At the same time, the Trustees took special care that the
Reector should so instruct the students as to establish them in
"the principles of the Christian Protestant religion."  By
evidence of this sort, the President defended the right of
the College to determine for itself what religious instruction
its members should receive, and to maintain separate worship
within its walls.  I-Ie vindicated the expediency of' the
measure by alluding to the perils to which the students were
exposed fiom the prevalence of religious error, and to the
manifest propriety and advantage  of an arrangement by
which the preacling could be adapted, in matter and style, to
the condition of a commnunity so peculiar.  In 1755, Presi2




18
dent Clap publislled a second pamphlet, entitled, A brief Vindication of the Doetrines received and established in, the
Churches in Nlew England, intended to prove that the resolutions of the corporation in 1753, making all candidates for
office in College subject to a religious test, were in harmony
with the views of its folunders.  A pamphlet was published
against the President by Dr. Benjamin Gale of Kuillingworth,
entitled A letterS fiom  a Gentlemcen inz thre East to his rifendc
in the TVest. To this, a reply was written by President Clap,
and printed anonymously.  An acrimonious controversy followed.  Several additional pamphlets appeared friom the pen
of Dr. Gale, which were answered by the Rev. John; Graham of Woodbury.  In contending that the College, in virtue of its nature, is a religious establishment, the President
had frequently spoken of it as' a religious society of a superior nature," and of its members as superior in capacity and
rank.  These expressions were deemed quite offensive, and
were made a subject of bitter censure by his opponents. But
the ablest of all the pamphlets on their side, was the reply
to the President's Essay on New England orthodoxy, from
the pen of Thomas Darling, Esq., Chief Justice of the Court of
Coommon Pleas, and an upright and distinguished gentleman of this town.  It is worthy of remark, that a few years
before, Judge Darling had been a tutor in College, and with
his associates, Chauncey Whittelsey, afterwards minister of
the First Church in New  Haven, and John Whiting, had
joined President Clap in a declaration against Whitefield, in.
which they condemned some of his proceedings.*-   At that
time, the President, with his conservative cast of mind, had
been alarmed at the novel ways of the New Light preachers, as they were calledl;t but becoming more alive to the
evils of Arminianism, he grew  more reconciled to them.
* For a further account of this Declaration, see Appendix, No. VII.
q "New Lights-a name generally given to zealous people, who appeared to
love animated, heart-searching and experimental preachers." This definition is
given by Trumbull, who was himself a New Light.




19
HIe also saw an improvement in their manners, and found
that the advocates of the New Diviiiity were not disposed to
surrender the great doctrines of the Gospel, but to stand by
them  with more vigor than their opponents.*  The Mr.
Graham  of whoim  I have just spoken, was of that party,
and had preached the sermon at thle organization of the
separate church in New Haven.  Before I conclude this
notice of President Clap, I should mention that he gave a
lot of land, and obtained funls by subscription ifor the
erection of a house upon it, for the use of the Professor.  It
was built in 1.757; and in the summer of that year, the President, in the presence of an assembly of gentlemryen, "with
all proper formalities," put him  in possession of the new
dwelling, so long as he should remain faithful to the established standards of faith.t IHe also procured the building of
a new Chapel, now the Atheneuum, which was opened in 1763
for Collegiate exercises, by a sermon from Professor Daggett;
and towards evening, on the day of dedication, "' two English
orations were delivered by two of the pupils belonging to the
College.:"  The many improvements made by the President,
and especially his great victory inthe conflict before the General Asembly for the independence of the College, shed a lustre upon his administration. But they operated at the time to
raise up against him numerous enemies, who excited grievous
disorders in College, and cast a cloud over his last days.
Though he was a man of imperious will, I have the authority of President Woolsey for saying that " probably no
college officer in New England has ever devoted himself to
his College with more untiring zeal and disinterestedness,
and on the whole with more success, than President Clap."
We have now gone through the storm in which the church
was planted and the story of its future growth is more pleas* For a more full explanation of President Clap's views, see Appendix, No.
VIII,
t This ancient house is still standing on York street, south of Chapel street.
i Connecticut Gazette, July 2, 17063.




20
ant.  Let us turn to contemplate, for a moment, the life and
character of the first Pastor.  Dr. Daggett was a native of
Attleborough, M[assachusetts; he was born September 8th,
1727; and was graduated at this College, with honor, in
1748.  I-e had been  a minister at Smithtown five years,
when he was called to his place here.  lie is described by
one who knew lnim,  as being in person "of about the middle
height, strong framed, inclining to be corpulent, slow in his
gait and soniewhat clumsy in his movements."  I-e was a
man of respectable abilities; well read in theology, but not
learned in other branches of knowledge.  It was the practice of Dr. Daggett and of his successors, down to a recent
period, to preach a course of sermons on systematic theology.
These were mingled with  miscellaneous discourses, and extended through the four years,-it having been the design to
comnbine in one department the functions of Pastor and
Teacher of Divinity.'>  Although chosen to defend a theological interest, it is a noteworthy fact that Dr. Daggett kept
entirely aloof from  controversy, and contented himself with
discharging his official duties in College.  His serInons are
stated by Dr. Dwight to have been, in the estimation of the
older part of his hearers, "'judicious, clear,  solemnn  and
impressive."t  It was complained, however, that his preaching lacked inspiration, and that his discussions were too dry
and abstract to interest the young.  Such mlurmurs were
owing in part to the rise of a new  school, composed of
such men as Trumbull, Dwight, and the elder Bnckminster,
who devoted themselves with zeal to thle study of Rlhetoric
"'The Professor of Divinity preaches Sermons in the Chapel every Lord's
Day, in the Course of a body of Divinity, Doctrinal and Practical; and occasional Discourses or Lectures at other Times; and frequently gives private
Counsel and Instruction." —President Clap's flistory of Yale College, p. 81.
t "The Professor [Daggett] was an instructive and excellent preacher: his
sermons were enriched with ideas and sound divinity; were doctrinal, experimental and pungent. He was acceptable to the legislature, clergy, and people
in general."-Tratmbitll, History of Connecticlnt, Vol. 2, p. 326.




21
and Literature, and by their more brilliant writing, made
the style of the former period seem  spiritless.  That Dr.
Daggett was not destitute of wit, may be inferred fiom  a
passage in his account of the dark day of 1780, published
in  one  of the newspapers at the time.  " The appearance," he says, "was indeed uncommon, and the cause unknown; yet there is no reason to consider it as supernatural
or ominous.  It is therefore hoped that no persons, whether
of, a vapoury constitution of body, or an enthusiastic turn
of mind, will be in the least terrified by it; or inspired to
prophesy any future events till they shall come to pass."
On the resignation of President Clap in 1766, he was chosen
President pro temnpore, and continued to act in that capacity
until three years before his death.  One of the most miemorable actions of his life was the part he took in defending
the town against the British, on the 5th of July, 1779.  A
large force under General Tryon had landed the evening before, in the south part of West HIaven.  To give the inhabitants time to remove their goods, a volunteer company of
younog men, of whom  many were students, marched out
under the command of James Hillhouse,< to check their
approach.  As this gallant corps of youth was passing
West Bridge, they were overtaken by Dr. Daggett on horsebacl, riding at a furious rate.  Having addiressed them   a
few patriotic words, he rode on in advance, and took his station on a hill a little apart from the rest. Here, as he was
attempting to gain a covert of bushes, he was surprised
by the advance of the enemy, fired upon, and soon taken
prisoner,-not, however, until he had discharged his musket
at thenl firom  a distance of only twelve rods.  With difficulty, they were induced to spare his life.  HIe was cruelly
X The Hon. James Hillhouse was a graduate of the College, in the class of
It773. He was a statesman of the school of Washington, and his eminent services to his country form a part of our public history. I-Ie was a most valuable
friend to the College, and served for half a century in the office of Treasurer.
Mr. Hillhouse died in 1832, at the age of 78 years.




22
beaten, robbed  and  compelled  to march  into town under a
burning sun.  He was then released, but never fully recoverecl from  the effect of his sufferings.+  Itie had resigned the
Presidency in April, 1777, but he continued to perform  the
duties of his Professorship  until his death, which occurred
after a short illness, November 25th, 1780.  The funeral of
Dr. Daggett was attended  by a great concourse  of people.
A sermon was delivered on the occasion by President Stiles,
and a Latin oration by one of the resident graduates.
A  few months after the death of Dr. Daggett, the Corporation imet to deliberate upon the choice of a successor. The
two candidates were lMr. Abraham  Baldwin, then a Tutor in
College, and Rev. Samuel Wales.  Mr. Baldwin was elected,
but having been called to preside over the new University of
Georgia, he declined  the  appointment.t  At a subsequent
meeting  in September 1781, IMr. Wales was therefore chosen
to fill the vacancy, and  was inducted  into  his office on the' Dr. Daggett's own account of this affair may be found in Barber's Historical
Collections of Connecticut. Two silver cups which had been presented by President Clap in 1757, for the communion table, were carried away by the British on
the occasion described above. In 1782, several members of the church united
in giving two cups to take the place of those lost. On the list of these donors,
as recorded by Dr. Stiles, are the names of Samuel Austin, Abiel Holmes, Jedediah Morse and Richard Salter Storrs. On the same page of the Church Records, is the following notice of a donation made for another purpose:  "Dec.
13, 17S1. At the public Thanksgiving there was a Contribution amounting to
S~8. I. 6., Silver Money, in the College Chapel, for the sufferers at New London
lately burned by the enemy."
"iMr. Baldwin was invited to Georgia to preside over the University of that
State; but the institution not being organized, he entered on political life. In
1785, he was chosen a delegate from Georgia to the old Congress. In 1787, he
was sent a delegate to the Convention in Philadelphia, which framed the present
constitution of the IUnited States. On the adoption of the Constitution, he was
a member of the House of Representatives till 1799; when he was transferred
to the Senate, wlhere he continued till his death. He was born in New Haven,
September, 1754, and died in the city of Washington, March 4, 1807. Among
other preachers in the College Chapel during this vacancy in the Professorship
of Divinity, was Mr. Joel Barlow, then a candidate for the ministry, more extensively known as the author of the Columbiad."-Prof. Kingsley.




23
12th day of the following June.*  This eminent divine was
born in Raynham, lMass., in -March, 1748, and belonged to
the class of 1767, which includes on its list the distinguished
nanmes of John Trumbull, Governor Treadwell and Nathanael
Enimons.  HIaving taught for a while in Dr. Wheelock's Indian school at Lebanon, and served for a year as Tutor, he
was ordained in 1770, at Miilford, Connecticut.  There he continued, with thle exception of a short time, when he held the
office of Chlaplain in the Revolutionary army, until his election to his office in College.  Dr. Wales is described as intellectual and imposing in his personal  appearance, as grave in
his deportment, and as conmbining in his religious character
warm emotions with dcleep principles. Ile belonged to the new
school, which set a high value on literary culture, and hence
possessed the graces of style that were missed in his predecessor.  All agree in ascribing to Dr. Wales a singular power of eloquence.  His discourses were the result of elaborate
study, and were solid and edifying, as well as attractive. But
his career of usefulness was short.  He was soon attacked
with a nervous disease, which gradually became an incurable
epilepsy.  While in the pulpit, he was not unfrequently seized
with a paroxysm of his disorder, and obliged to suspend the
service.  A voyage to Europe, undertaken for the benefit of
his health, proved ineffectual; and after enduring much suffering for several years, being at times deprived  of reason,
he died on the 18th of February, 1794.  The funeral sermon
was preached by Dr. Dana, and his eulogy was pronounced
in Latin by President Stiles.t  In his epitaph, which is also
believed to have been written by Dr. Stiles, he is said to have
The meeting of the Corporation for the examination of Dr. WVales, was held
at Hartford on the occasion of the Annual Election. He was examined not only
with reference to his proficiency in theology, but also in other branches of science, including Natural Philosophy.
q. In this discourse, President Stiles " announced his text (I Sam. xxv. 1) in
the original Hebrew, and the discourse itself was in Latin; the last exhibition
of the kind, probably, in New England."-Iingsleyfe's Life of Stiles, p. 60.




24
filled the Professorship of Divinity in the College   " witl distinguished reputation and honor, for almost twelve years;
eminent for superior abilities, solemnity in pulpit eloquence,
fbr clear and just views in theology, and a most venerable
piety."
During the prolonged illness of Dr. WVales, it became the
duty of the Plesident, with such assistance as he might procure, to supply his place.  At his election in 1777, Dr. Stiles
had likewise been appointed Professor of Ecclesiastical History, and he was accustomed to deliver, each week, a lecture
on that subject in  the Chapel.  While  possessing  decided
points of excellence, as a preacher, his constant impulse to
communicate his stores of learning, made him  less fitted for
the pulpit than for the  chair of instrluction.4'  It having becomle clear that Dr. Wales would never  be able to resume
his office, the  Corporation  had  proceeded, in  September,
1793, to choose a successor.  Dr. Lathrop, of West Springfield, Mass., was elected, but declined the call.  After the accession  of Dr. Dwight to the presidency,  several attempts
were made, without success, to fill the vacancy.t  The duties
of the place continued to be discharged by the President, at
the request of the Corporation, annually repeated, until the
* The theological character of Dr. Stiles is discussed in the Appendix, No. IX.
It is an ancient custom for the President, on Sunday, to sit in the pulpit with
the Professor of Divinity. The Biographer of Dr. Stiles observes of him: "On
the Lord's day, he was peculiarly attentive to the preservation of order and decency; and to this end, strictly enjoined it on the Tutors to visit the chambers
of the students on' that day. When the Professor of Divinity began his sermon
in the Chapel, the President rose and cast his eyes, with minute attention, over
all the students, first on one side of the Chapel, and then on the other, to see
that they were properly seated and decently attentive.  By such vigilant inspection, he preserved a stillness and solemnity, which the eminent talents of the
Professor might not, alone, have uniformly insured."
The persons successively chosen to the office, at this time, all of whom, for
various reasons, declined the appointment, were the Rev. David Parsons, of
Amherst, Mass., Rev. John Gemmil, of Pleasant Valley, Pa., Rev. Charles
Backus, D. D., of Somers, Conn., and M1r. Henry Davis, then a Tutor in College.
Mr. Davis was prevented from taking the office, only by ill health.




25
year 1805, when lie consented to take the Professorship of
Divinity, in connection with the office to which he had first
been chosen.: Previous to this time, he had preached on
Snuday mornings, from brief notes, the sermons comprised
in his theological system. These he now wrote out and deliveredl to successive generations of students, until the end of
his life. They underwent, however, much revision froml time
to time; and his miscellaneous  discourses, which were
usually given  in the afternoon, and were fiom  the first
more fully written, continued to multiply.  The recitations
of the Senior class before him on Saturdays, always related
to some theological topic; and on the evening of Satuclday,
it was his habit to attend the devotional meeting established
under President Stiles, in 1780. The great merits of Dr.
Dwight are never questioned: his character requires no eulogy; and I shall simply state the impressions I have gained
from the perusal of his theological writings, and from the
reports of those who enjoyed his teaching.  With the name
of President Dwight, we always associate the conception of
a large, well balanced, well furnishecl mind.  HIis reading,
especially in youth, was extensive; and would have been
more thorough, had not his eye-sigiht been early impaired;
and his travels, together with his chequerecd experience, as
legislator, chaplain in the army, and parish minister, had
shown him many phases of life.  His temper was ardent to
a fault, but at the same time generous and magnanimnous.
He was, in a degree, conscious that nature had marked him
for a leader, and qualified him for a wide influence: and this
just feeling of superiority lent power and dignity to all his
performuances.  Says one who is able to testify on this point,
as few are,-" he was prelminently a conscientious, disinterested man, under the influence of a deep and earnest piety,
without the least pretense or affectation of sanctity.  His
character has often presented itself to my admniration and
* For remarks on the progress of the New Divinity, see Appendix, No. X.




26
love, but never so impressively as under the aspect of so
much greatlness, controlled by so mruch  prilciple."a'
The sermons of Dr. Dwight, if they seldom  strike out
trains of original thought, present in a lucid form, and defend
by apposite and fervid argnment, the great substance of
established truth.  If lie does not, like his illustrious ancestor, President Edwards, display the genius of a discoverer in
the department of religious science, lie is fiee fromn the
faults into which the discoverer is liable to fall.  His wrlitings are not marred by exaggerated statements or one-sided
views of Christian doctrine.  They are so judicious and
moderate in handclling difficult and controverted themes, so
cancdicd in dealing with error, so affectionate in their tone,
and withal so complete in the range of topics discussed, that
notwithstanding all that has been written since, I know not
where to find a system of theology more worthy to be read.
Of the influence of Dr. Dwight within College and abroad,
there will be an occasion to speak in another part of the discourse.  The effect of his exertions and example in elevating
the current style of preaching, may be mentioned here.  i-te
broke up the metaphysical mode of discussion so prevalent
at that time in the pulpit, and introduced a more popular
and instructive method of address.  In this needed reform,
which brought religious truth to bear oii all classes of the
community, he did more, perhaps, than anly of his conteimporaries.  The death of Dr. Dwight occurred on the 11th of
January, 1817. A discourse was preached to the immense
assenibly gathered at his funeral, by the Rev. Dr. Chiapin, of
Rocky IIill; and a montlh later, an appropriate eulogy was
pronounced on his life and character, by Professor Silliman.
At the next Comnmencemenit, my honored  predecessor,
Dr. Eleazar T. Fitch, who was then a resident graduate
of the  Andover Theological Seminary, was elected to
the Professorship of Divinity.  He was inauguratecd and or* From the Rev. Dr. Taylor's Letter in Sprague's Annals of the American
Pulpit.




27
dained, on the 5th of November, 1811.  The sermon on that
occasion was preached by the Rev. Dr. Elliott, of East Guilford, (now MIadison,) a member of the corporation.  In consequence of the increased number of students, the old chapel
which had been used for public worship more than sixty
years, was found to be too small to accommodate theml; and
the present edifice was erected, and dedicated on the 27th of
November. 1824.  Dr. Fitch closed hlis long and able minlistry by resigning his office at the Commencement in 1852.
During the thirty-five years in which he sustained the pastoral
office, there were admitted to the church by profession, four
hundred and forty persons, and by letter, nine hundred and forty-five, —in all, thirteen hundred andc eighty-five communicants.* It is convenient to iuention in this place, that the Confession of Faith and Covenant now in use, were introduced
when Dr. Dwight became the pastor.t The previous confession, which was drawn by President Clap, was equally short
and simple.  The practice of incorporating an entire system
of theology into the creeds of our Congregational Churches,
came into vogue with the dissensions that followed the great
Revival. Our Church has happily kept clear of this pernicious
and unjustifiable custom.  While it has properly required of
its teachers at their ordination, a full and satisfactory stateiment of their belief, it has only exacted of its communicants
an assent to such articles of faith as lie at the foundation of
Christian experience.  In this way, it has excluded froom
colmlunion few, if any, real believers.  On this catholic
and only lawful basis, may it always continue to stand!
Thus far your attention has chiefly been directed to the
external affairs of the Church, and to the succession of its
pastors.  We turn now to contemplate the events that per* Could Dr. Fitch be persuaded to publish his Discourses, they -would be
seen (aside from their importance as contributions to theological science) to
have a homiletic value, excelled by no similar work ever produced in this
country.
~ They may be read in the Appendix, No. XI.




tain more closely to its spiritual life and history. Numerous
revivals of religion, extending backward in a series over
more than a century, deserve particular notice.  The first of
these, of which -we possess an account, occurred in 1741,
about fifteen years before the Church was organized.*  It
was occasioned in part by the labors of Whitefield.  This
celebrated man madce his first visit to New HI-aven the preceding year. IHle preached several times, and in one of his
sermons, as he reports in his Journal, " spoke very closely to
the students, and showed the dreadful ill consequences of an
unconverted ministry."  The interest in religion excited by
his preaching, continued to increase after his departure.  In
MAarch, 1741, the iRev. Gilbert Tennent, the celebrated revival preacher of 7New Jersey, came to this place and remained for a week, preaching often in [Mr. Noyes's Church, and
two or three times in the College HIlall.  " Every one in College,"' says an eye-witness, " appeared to be under a degree
of awakening and conviction."  It mwas observed that the
old distinction of higher and lower classes, was entirely broken over; and the more zealous students visited every room,
conversing on the subject of religion with the ntmost fr'eedomn and plainness.  Among the persons thus visited was a
Senior, who thou gh belonging to a church, had clbeg'un to feel
that he had never experienced the power of religion in his
heart.  In a narrative written long afterwards, he says of his
visitor, then a inembner of the Junior class: "I was not at a
loss as to his design in making me a visit then, determining
that he came to satisfy himself whether I were a Christian
or not.  And I resolved to keep him in the clark and to prevent his getting any knowledge of my state of religion.  I
was therefore wholly on the reserve, being conscious that I
had no religious experience or religious affections to tell of.
- There was a revival in New Haven in 1736. Among the persons then converted was Aaron Burr, afterwards President of the College of New Jersey, who
iwas at that time pursuing his studies here, as a resident graduate.- Bacon's Historical Discourses, p. 206.




29
In his conversation with me, he observed that he believed it
impossible for a person to be converted, and to be a real
Christian, without feeling his heart at some times at least,
sensibly and greatly affected with the character of Christ,
and strongly going out after him, or to that purpose. This
remark struck conviction into my mind."  The result was
his conversion, and the formation of a religious character
whose purity has seldom been equalled.  For the writer of
this narrative was Dr. Samuel HIopkins, Author of the System of Divinity.  And the young man who ventured thus to
address him was DIavid Brainerd.  A few months before entering College, while walking in a solitary place in the evening, meditating on religious truth, the mind of [Brainerd
had been illuminated  with new views of the Divine excellence, and lie had caught sight " of a glory in the character
of God and in the way of salvation by the crucified Son of
the Most High," lwhich he had never before discerned.  In
tllis experience, which grew more refined and exalted, he
went on for a few years, until overcome by the hardships of
his missionary service among the Indians, lie laid down his
life at the age of twenty-nine. The extent of this first revival,
as well as its results, are thus described by President Edwards. "' It was for a time," he says, "very great and general at New Haven, and the College had no small share in it.
That Society was greatly reformed; and the students in yeneral became serious, many of them remarkably so, and mruch
engaged in the concerns of their eternal salvation.  However undesirable the issues of the awakenings of that day
have appeared in others, there have been manifestly happy
and abiding effects of the impressions Inade on niany of the
menlmbers of' that College."  More than half of the students
in the three upper classes devoted themselves to the ministry;
and it is said that a large part of those who selected other
employments,  were distinguished through life as the friends
of vital religion.
In the year 174S, Whitefield made his second visit to New




30
HIaven. The extravagance of some of his itinerant imitators
whoml he was supposed to encourage, together with the unljust and imprudent remarks which he had published concerning the clergy and the colleges, had given great offense
to many good mnen. The General Association, on learning
his intention to travel through thle State, passed a vote of
disapprobation, and requested the ministers not to admit him
into their pulpits.  Accordingly lie was not invited to preach
in MrI1. Noyes's Church. But he prieached from  a platform
raised in front of dMr. Pierpont's bouse" in Elm street, to a
vast concourse assembled from  this and the neighboring
towns. It is probable, however, that the opposition Iade to
him, and the contentions that had sprung up in town, prevented his discourse from producing the wonted effect.
The next revival took place in 1757, soon after the commeincement of Dr. Daggett's ministry.  HI-ow extensive it
was, the iRecords do not enable us to determine.  On account of the controversies attending the formation of the
church, but i-'ew of the students then in College came forward to join it.  Of the one hundred and fifty-seven persons
in the four classes, only eleven were at any time connected
with the College Church, although not less than one-third of
the whole numuber, aftel wards became ministers.
I have ascertained that, in 1764, Whitefield visited New
Haven for the third time, and, as is supposed, preached in
the College Chapel. An extraordinary event had occurred
just before his arrival.  Some Frenchmen residing in town,
who had remained neutral in the war between England and
France, in which the Colonies were actively engaged, had
taken mortal offense at the conduct of certain wild students.
Determined on revenge, they gained admission into the
kitchen whlere the food for the commons was prepared, and
contrived to mix arsenic with a dish that was to be placed
on the table.  A great number of the students were seized
* Which stood on the spot now occupied by the house of Mrs. Judge Bristol.




31
with severe illness; but by immediately resorting to medical
aid, most, if not all, recovered.  It was remembered  that
Whitefield  made  this singular  occurrence an  occasion  of
giving a solemn admonition to his hearers, and a considerable number were brought to repentance.*   After he had
taken leave of the students, "such was the impression he had
made on their minds, that they requested the President to go
after him, to entreat for another'quarter of an hour's exhortation!'  I-Ie  complied with the request, and the effect was
what he called'the crown of the expedition.' "'t
* The fact of Whitefield's third visit, was first brought to my notice by the
brief memoir of Dr. Isaac Lewis, in Sprague's Annals of the American Pulpit.
Dr. Lewis was one of the persons thus affected by Whitefield's discourse. He
frequently narrated the circumstances; and the text of his funeral sermon
(which was delivered in 1840 by Rev. Noah Coe) was I Cor. iii. 11; "the same
text with that upon which Whitefield preached the sermon in Yale College
Chapel, which had been the means of awakening his mind to religion more
than three quarters of a century before." Mr. Coe states that Dr. Lewis used
to repeat the text as Whitefield pronounced it with his Welsh accent:'For
other foundtclash-on can no man laa [a as in lad] than is laad,' etc. An account
of the poisoning of the students' food is given in the following extract from a
letter to Dr. Stiles, from his father-in-law, iMr. John Hubbard. This letter is
dated at New Haven, 16th of April, 17 64. "Last Saturday, being at court, about
noon, we were surprised by a very melancholy story from College. Eighty-two of
the students were seized with violent vomiting, great thirst, weakness in the extremities, and some with spasms and other symptoms of poison. By the use of
emetics, oleaginous and mucilaginous draughts, they are recovered, saving that
some are yet weak in their joynts, and affected in their eyes. The Physicians
conjecture it to be arsenic mixed with the cake on which all breakfasted. The
French people are very generally suspected. There has been as yet no enquiry
by the civil authority, hoping that something may transpire that may be taken
hold of."
It seems strange that Whitefield preached in the College Chapel, after the
condemnation pronounced upon him by the faculty. Yet, twenty years had passed
away since "the Declaration" against him had been published; the College had
meantime come into sympathy and cooperation with the NTw Light ministers,
and Whitefield about this time made peace with the faculty of Harvard.
Hence, as it would appear, his relations to the Rector had become so amicable,
that the latter invited him to preach. It is pleasant to be assured that this
Apostle in love and zealous labor left his benediction on our College.
t Belcher's Life of Whitefield, p. 380.




32
For about fifteen years after this, we have no knowledge
that there was any  special attentiveness to religion  here.
But we find the following passage in the diary of Dr. Stiles,
written in 1781, while he was acting as Professor of Divinity:  "Praised  be God! I have reason to hope the blessed
Spirit hath wrought effectually on the hearts of sundry, who
have, I think, been brouglht home to God, and experienced
what flesh and blood  cannot impart to the  lunman imincl."~
Under the labors of Dr. Wales, a revival of religion began
in 1783, of whllich an account is given by Dr. HIolmes, in his
life of President Stiles.  "In the  course of this sumnner
(that of 1783,) considerable additions," he says, "were made
to the College Church.  It had never been so large since its
foundation, as it was rencldeed  by  these accessionls.  The
President and tlhe Professor of Divinity had previously entertained  great solicitude  fol this little flock, which  was
almost entirely composed  of members of the Senior Class,
who were soon to leave the University.  The admission of
eighteen  new  members from   the other classes within  one
month, was justly  viewed  as a very interesting and joyful
event.  The writer, at least, must charge himself witlh impiety, should lie forget an event of which li he was an eye-witness, and which he is certain caused many thanksgivings to
God.t"
After the persons converted in this revival had gone from
College, there followed a long period of gloom in its religious
* Dr. Stiles has left in the Book of Records of the Church, the following
statement of the number of members present on several occasions, when he administered the Lord's Supper:-1780, Dec. 3, to 12 communicants; 1781, Jan.
7, to 15; March 4, to 13; April 1, to 13; May 6, to 9; July 1, to 17; Aug. 5,
to 14:; Sept. 2, to 14; Dec. 2, to 17; 1782, Jan'y 6, to 13; March 3, to 15;
April 7, to 16; May 5, to 9." On the accession of Dr. Wales, the whole number of church members, including the College officers, was twenty-one.
t Holmes's Life of Stiles, p. 286. After recording in the Church Records
the names of ten persons admitted, on profession of their faith, at the Communion, July 27, 1783, Dr. Wales appends the ejaculation: " Triuni Deo Gloria
et Laus!"




33
affairs. The war of the Revolution had left the piety of the
country in a very depressed condition. The shallow and contemptuous infidelity of the French school was widely diffused;
and was mingled in the cultivated class with the more plausible theories of English Deism, and with the skeptical speculations of Hurne. Unbelief had become prevalent and respectable in College. The number of professed Christians
had dwindled to eight or ten; and on one occasion, but a
single undergraduate communicant, Mr. Shubael Bartlett, of
the class of 1800, was present at the communion. It was in
this state of things that Dr. Dwight assumed the presidency,
and began to exert his commanding eloquence to stay the
progress of error. He preached to the candidates for the
Baccalaureate in 1797, his celebrated sermons on the " Nature and Danger of Infidel Philosophy."  With fair and
strong argument, he attacked the foundations on which the
infidel schemes were built, blending his reasoning with powerful invective and pathetic appeals to the conscience and
heart. These masterly discourses turned the tide of feeling
against the opponents of Christianity. Not only in College,
but throughout the country and in Great Britain, where they
were soon republished, they greatly strengthened the cause
of religion. At the same time, in consequence of a religious
awakening in the surrounding region, the number of pious
students was somewhat augmented. The spring of 1802
marked the commencement of a great revival in College.
The attentiveness to religion soon became general. Says the
Rev. Dr. Porter, of Farmington, who was then a member of
the Junior class: " Those were truly memorable days. Such
triumphs of grace, none whose privilege it was to witness
them, had ever before seen. So sudden and so great was the
change in individuals, and in the general aspect of the College, that those who had been waiting for it, were filled with
wonder as well as joy, and those who knew not'what it
meant,' were awe-struck and amazed. Wherever students
were found, in their rooms, in the Chapel, in the Hall, in their
3




34
walks about the city, the reigning impression was,'surely
God is in this place.' The salvation of the soul was the great
subject of thought, of conversation, of absorbing interest;
the convictions of many were pungent and overwhelming;
and the' peace in believing' which succeeded, was not less
strongly marked.  Yet amlidst these overpowering impressions, there was no one, except a single individual, who, having resisted former convictions, yielded for a short time to
dangerous temptations, in whose conduct anything of a wild
or irrational character appeared."'  The same state of feeling
continued over the vacation and during the summer.  Of the
two hundred and thirty students then in College, about onethird  were converted, among whom was the distinguished
Secretary of the American Board  of Missions, Jeremiah
Evarts.  About thirty-five of these entered the ministry."'
The limits of the discourse forbid that I should describe
at length the numerous revivals which have occurred, at
intervals  of a few  Sears since  the  beginning  of the
present century.  The leading events connected with them,
have  been  before narrated  in  an. Article  by  Professor
Goodrich.  Under the preaching of Dr. Dwight, came another revival in 1808, occasioned very much by his affecting
sermon on the young man of ANain, whomrn the Saviour raised
from  the dead; still another in 1812-13, when Elias Cornelius was the first of twenty converts; and two years afterwards, a fourth revival, when not far from  eighty students
began the Christian life.  Thie immediate cause, in the last
case, of the great change, was the reading at Sabbath evening prayers, of an account of the death of Sir Francis
Newport, since published in the form of a tract.  It was then
the custom for the members of the Senior class, in their or* It is a noteworthy fact that immediately after the converts in this revival left
College, and new classes entered in their place, the Church was again reduced
to the number of twelve or fifteen members. The circumstance shows how
speedily the religious aspect of College may be entirely altered by the departure
of one company of students, and the arrival of another of a different character.




35
der on the catalogue, to read at prayers on Sunday night, a
short sermon, or other piece, selected by the faculty.* "'The
person" (I quote from Dr. Goodrich) "' to whom the duty fell
that evening, was very far from being seriously inclined; but
the solemn recitals of the narrative, which he had never before
seen, affected his mind so deeply that he read with increased
emotion as he advanced, and at last ended in a faltering accent and with tears.  Such an exhibition of feeling, where it
was least expected, operated at once, with a kind of electric
power, on the whole body of the students.  Nearly every individual in College became anxious for the salvation of his
soul; and those who had been most thoughtless, seemed to
be most affected." The revivals in 1820, 1825, and 1827,
added largely to the number of Christian disciples; but perhaps the most memorable reformation of this sort in the history of the College, occurred in 1831, when the attention to
religion was universal.  At that time, not less than seventyfour were added to the College Church, and about thirty to
other Churches: while the number of converts in town of
every denomination, was estimated at nine hundred.t  The
revivals in College, both ancient and recent, have been under the guidance of experienced and discriminating men.:
They have not been seasons of mere agitation; but times
when religious instruction  has been  carefully  imparted.
They have been proved to be genuine by the improvement in morals, which  has invariably  followed in their
train. And they have supplied the Churches of the land
with a body of ministers, whose ability and devotion to their
* In early times, it was the practice of both resident graduates and undergraduates to commit sermons to memory, and "pronounce them publicly in the
College Hall."
{ Further details of this revival are given in the Appendix, No. XII.: It was the custom of Dr. Dwight to insist on the spirit of obedience as the
principal evidence of a genuine conversion to God, and to discourage a reliance
on excited emotions. "To form that spirit and direct it aright," says Professor
Goodrich, " was the great object of his instructions to young believers." He
taught them to find satisfying proof of their sincerity by living a holy life.




36
work are beyond a question. If in later days the revivals
have not been of so marked a character, they have been
more frequent; and the Church has seldom, for any length
of time, been as large, either absolutely or relatively to the
whole number of students, as it is now. The series of revivals to which I have adverted, has shown the importance of
the Church, and its value to the College. The union of
Christian students in this way, secures concert of action; the
entire community, by hearing the same teaching from the
pulpit, which may be adapted to its special condition, is in
a state to be more easily affected by the Gospel; and a common sentiment, when it is once aroused, can be far more safely guided.
In recounting its religious history, it is proper to notice
what the College has done for theological science. The
fathers of New England theology-Edwards, Bellamy, Hopkins, West, Smalley, Emmons, and Dwight-went forth from
Yale.*  The first and most eminent of these, after taking his
degree, remained here for several years as resident graduate,
and afterwards as Tutor. Here, in his own judgment, his
religious life began: here his principles were formed, and he
received the discipline which prepared him to take the highest rank in the field of intellectual science. Bellamy, who
was converted soon after leaving College, and Hopkins,
were pupils of Edwards. From Hopkins,'West derived his
theology; Smalley studied with Bellamy, and Emmons with
Smalley. These men, and especially the foremost one among
them, who gave the impulse to all the rest, have strongly influenced the thinking of the age. Whatever is distinctive
in American theology as contrasted with the general theology of the Church, may be traced to them. And they
have not acted upon this country alone. The two men, who,
X The younger Jonathan Edwards is the only one of the leading expounders
of the New Divinity who was educated elsewhere. He was a graduate of Nassau Hall.




37
considered as theologians, have perhaps enjoyed the highest
consideration among the later English divines,-Chalmers
and Andrew Fuller, acknowledge that they were taught
their science by President Edwards. No work on systematic
divinity has had such currency and authority in Great Britain, at least outside the established Church of England,
as the Sermons of Dr. Dwight. In that country they have
passed through not less than forty editions. So much has
been done by the school of divines educated at this College,
in moulding theological opinion. The leaders of the various
parties in theology among us, who have contended in recent
times, were most of them instructed by Dr. Dwight, and
profess to deduce their views from his teaching. Yale College has borne a theological stamp from the outset. Its chief
design was to furnish the churches with competent ministers
of the Gospel. For a long time, theological studies, including the Hebrew language, held a prominent place in the undergraduate course. The President was a teacher of Divinity,
and the first professorship created was in that department.*
For a long period, after the need of a more extended course
of preparation for the ministry began to be felt, Dr. Dwight
taught classes of resident graduates,who were looking forward
to the sacred office. And, at length, in pursuance of a design
which he had long cherished, and by the aid of a benefaction
given at his request, the means for theological training were
enlarged by the creation of a separate department,-the Corporation founding their act on the declaration so often made
before, that, " one of the principal objects of the pious Founders of this College was the education of pious young men
for the work of the ministry."t  In the Seminary thus originated, about six hundred young men have received instruction, of whom a large part are laboring with zeal and success
in the Western States.
The large concern the church has had in the educational
* See Appendix, No. XIII.  f See Appendix, No. XIV.




38
influence which the College has exerted abroad, entitles this
topic to special attention.  The founder of Dartmouth College, Dr. Eleazar Wheelock, who was an advocate of the
New Divinity, and an effective preacher in the great revival,
was graduated here in 1733. The persons most efficient in establishing New Jersey College, including its first three Presidents, John Dickinson, Aaron Burr and Jonathan Edwards,
were graduates of Yale.*  The first President of the University of Georgia, Josiah Meigs, was educated and had served
as Professor, in this institution. The first President of Williams College, Dr. Ebenezer Fitch, who was also an active
agent in founding it; the first two Presidents of Middlebury
College; the first President, and all the Presidents but one
of Hamilton College; the first President of Wabash College,
the first President of Jacksonville College; the first President of Beloit College-leaving out others of whom I cannot speak with entire certainty-were graduated at Yale, and
were most of them, if not all, members of the College Church.
Jacksonville College was established by a colony of seven
young men from this Theological Seminary.  Yale has furnished forty Presidents to thirty different Colleges, and one
hundred and fifteen Professors, of whom some have gone to
nearly every State of the Union.  In building up  special
schools of theology, also, many who are indebted for their
religions training to this Church, have had a conspicuous part.
Not to speak of the first instructors of our own institution,
it is sufficient to advert to the labors of Stuart and Griffin
at Andover, of Beecher at Cincinnati, and of Nettleton and
* Dr. Stiles took a deep interest in the establishment of Brown University,
and the charter of that venerable institution was drafted by a committee consisting of him and Mr. William Ellery. According to Professor Kingsley, "it
is highly probable, from internal evidence, that the charter was drawn principally by Dr. Stiles; Mr. Ellery having little concern in preparing it, except to
see to the correctness of the legal language. Whoever drew it, he had previously before him the charters of Yale College, and was familiar with the questions which had arisen with respect to them." " It is, undoubtedly, in many respects, one of the best College charters in New England."-Life of Stiles, p. 35.




39
Tyler at East Windsor.  And I would not, in alluding to
what the College has done for education, omit the name of
Thomas Hopkins Gallaudet, whose views of Christian duty
were gained under the preaching of Dr. Dwight, and to
whose benevolent activity the various establishments in different States for teaching the deaf and dumb, owe their existence.  Could we get at the history of the countless academies scattered over the length and breadth of the land, we
could better appreciate the vast aid which members of this
congregation have rendered to the cause of piety and learning, during the century that is past.
Still more, on this occasion, are we called on to notice the
part taken by this Church, and by the College before the
Church was formed, in the work of Missions.  The first nmissionary to the Stockbridge Indians, the pious John Sergeant,
was educated here, was converted in College, and after he
had completed the course, remained four years in the office
of tutor.  IIis successor at Stockbridge was Jonathan Edwards, who found time in the leisure hours of three months,
while diligently preaching to the savages, to compose the
treatise on the will, which has caused him to be regarded by
the ablest men of the age as " a prodigy of metaphysical acumen."  John Brainerd, who followed his brother David in
laboring with  self-denying love among the Indians in New
Jersey, was also a gradcluate of this College in the class of
1746.*  The whole number of Yale graduates who have been
engaged in Home Missions, has not been ascertained; but
you cannot travel far in any of our new States without meet* Israel Brainerd, another brother of David Brainerd, entered Yale College,
but died before the time for his graduation, and is buried in the cemetery at New
Haven. President Edwards says of him, " that he was an ingenious, serious,
studious, and hopefully pious person; there appeared in him many qualities
giving hope of his being a great blessing in his day. But it has pleased God,
since the death of his brother [David,] to take him away also. He died at New
Haven, January 6, 1748, of a nervous fever, after about a fortnight's illness.',
-Life of Breainerd in Edclweards's Works, Vol. X, (Dwight's Ed.) pp. 4 and 6.




40
ing with men who were trained either in the College or the
Seminary. Among the pioneers in different portions of the
foreign field, may be mentioned Meigs, one of the first missionaries to Ceylon, Thurston and Whitney, of the first conmpany that went out to the Sandwich Islands, Champion, one
of the band who commenced the mission in South Africa,
and Parker, an early and efficient missionary in China. The
whole number of foreign missionaries from this College, has
been about fifty;* and if this number appears not so large
as it should be, it deserves to be remarked that many of the
persons on the list have been eminent for their talents and
scholarship, and are such as would have attained to high distinction, had they chosen to stay in their own land. I need
only remind you of Azariah  Smith, and the wonderful
energy displayed by him  in his missionary career; of the
saintly Stoddard, who joined our Church by profession of
faith, while a member of College; and of Eli Smith, who
earned, while doing his appropriate duties, so honorable a
place in the esteem of scholars.  Several of the younger
missionaries on this list who are now living, have been encouraged by their instructors here, to undertake their work,
on account of their high intellectual, as well as spiritual excellence. In their connection with this Church, in their endeavors to benefit their fellow students, they had shown an
uncommon power to do good, and a readiness to exert it.
In regard to the education of ministers, their total number,
since the foundation of the College, is upwards of sixteen
hundred and fifty, or more than a quarter of its graduates.
As might be expected from the state of the clerical profession in former days, compared with other pursuits, the proportion of ministers, though gradually falling off even then,
was larger the first seventy years than afterwards. Beginning with 17T5, and casting the time since into sections of
fifteen years, we find the ratio of ministers to have been
* For a list of the missionaries educated at Yale College, see Appendix, No. XV.




41
highest between 1820 and 1835.  But in the period ending
with 1850, the ratio was above that of the period which
ends with 18209 and equal to the average of all these periods
added together, if we leave out the fortunate epoch I have
mentioned, which terminates in 1835.* Since 1850, our
means for a calculation are inadequate; but the number of
ministers appears likely to increase, rather than grow less, for
several years to come. From the statements just made, it
will be seen that the College is not heedless of the chief end
for which it was established.
In bringing this historical sketch to a close, permit me to
say how strongly I have been impressed with the progress of
the College during the last century. I do not refer to the increased number of students, or to the richer advantages for
culture afiorded them; but to the striking improvement in
the morals of College, and in the general tone of sentiment
and behavior.t  Let us thankfully acknowledge that the
present is a great deal better than the past. While there is
room for much further advance in this direction, it is still
true that much has been done already.  The Pastors and
members of this Church, in their successive generations,
have not labored here in vain. It is a popular idea that a
College is more wicked than other places, and a company of
students more corrupt than other classes in society, and that
a Church in College is of necessity, or in point of fact,
grossly deficient in godliness. Such ideas are wholly groundless. These current notions spring out of fallacies, which
might be easily exposed. The career of the men who have
been trained in this College, and in the College Church for
the past hundred years, one would think, might serve as an
answer to such injurious charges.
In this survey of the past, two thoughts have struck my
mind with new force. The first is, the great privilege we
have in being connected with the Church in this ancient seat
* See Appendix, No. XVI.   t See Appendix, No. XVII.




42
of ecrnting.  We labor for Christ in the place where the
honored men who have passed before us to-day-Dwight,
Daggett, Clap, Stiles, Wales-gave their lives to the same
cause. I-Iere their prayers went up to Heaven on behalf of the
generations that were to follow, when their work should be
over. Their footsteps have worn the ground where you daily
tread. And your walks go near their graves. IHere Jonathan Edwards meditated on the glory and sweetness of the
Saviour; and here a long line of holy men, from Brainerd to
Stoddard, have communed with Heaven. There is no room
which has not been filled with the voice of supplication;
none which has not witnessed the consecration of some youthful heart to God. HIow many hundreds who had looked for
nothing here but human knowledge, have drank at that
deeper fountain which quenches the soul's thirst forever,the well of water, springing up unto everlasting life! How
many earnest lives have had their germs in purposes formed
on this hallowed spot! Run your eye over the catalogue of
the Church, and you will fall on many a name identified with
the progress of science and religion. There, on one page of
the old register, stands the record, in the hand-writing of
Ezra Stiles: "'James Murdock of the Sophomore Class, admitted;" and on the same leaf, in the hand-writing of Timothy Dwight, the record: " 1798, April 30th, Lyman Beecher
of the Junior Bachelor Class,-baptized at the same time."
Regarding our Church as one, from the beginning to the
present, we might address it in the manner of Paul to the
Thessalonians: "from  you sounded out the word of the
Lord not only in Macedonia and Achaia, but also in every
place your faith to God-ward is spread abroad." Now, will
you not deem it a privilege to be connected with such traditions? Is it not a blessing for which we ought to be thankful to God, that we are animated to duty by such examples?
Is not our hope of doing good, strengthened at the recollection of what the Spirit of God has wrought here, in other
days? No sooner does a student join the College than he




becomes an object for whom petitions have been sent up to
Heaven, for many generations. For the pious men before us,
have commended the institution to the care of God in future
times, and have implored Him to bless with His grace all who
should resort to it.
-But our responsibility is equal to our privilege. It is incumbent on the older members of the Church to remember
that they belong to a religious institution, and to improve the
uncommon opportunities for serving Christ put within their
reach. An instructor in this School of the Church is not a
mere teacher of a given branch of science. He holds a peculiar relation to the kingdom of Christ, and if he be a sincere
disciple of the Saviour, he will be interested in the spiritual
good of his pupils, and will pray, in the social meeting and
in the closet, for their salvation. What the Church in College is to be for the century to come,-what the College is
to do for the cause of vital Christianity in the country and
through the world,-depends very much on the character of
those who are now on the stage and concerned with its management. The future, in a large degree, is in their hands,
and will take form according to the type of piety, the degree
of fidelity, the warmth of zeal, which they shall manifest.
When we stand before the bar of God, may it not be laid to
our charge, that we have taken the high places of usefulness,
but have been cold, inactive, servants of our Master! "Unto
whomsoever much is given, of him shall much be required."
The obligation resting on the younger class of Christians
here, is hardly less serious. Let none complain of the temptations of College life, when so many in years gone by, have
overcome them, and been shining examples of Christian excellence. There have been many to adorn the profession of
the Gospel, and many have been signally blessed in their efforts to bring their associates to God. Some have been long
remembered here for the beauty of their personal character
and their earnestness in urging the claims of religion on
the attention of others. Not a few of these, having finished




44
their work on earth, have departed to their reward. " Wherefore, seeing we also are compassed about with so great a
cloud of witnesses, let us lay aside every weight and the sin
which doth so easily beset us, and let us run with patience
the race that is set before us!"
And let me speak a faithful word to those who are not
of the Church, but are living here without God. You
enjoy the advantages of a public education in a Christian institution. The call of God in the Gospel, week after week, is
repeated in your hearing. In countless ways, He is directing a constant appeal to your sense of obligation, and striving to move you to forsake your sins and return to -Iim. To
make your way through all these influences and to come out
with a heart unreconciled to God, is a fearful thing. Beware
lest this great neglect of duty end, at the judgment, in your
condemnation! Do not, by hating the light or by virtually
despising it, bring on yourselves a burden of guilt which you
will not be able to bear! But begin this day to seek the
kingdom of God and His righteousness! Hear the admonition of His prophet; —" Seek ye the Lord while He may be
found, call ye upon Him while he is near!"




APPENDIX.
No. I.
TRUMBULL says of Mr. Noyes: "though he had the gift of prayer,
and was edifying in that part of worship, yet he was unanimating and
unpopular in his preaching. His zealous and Calvinistic hearers did
not consider him as so faithfully and plainly preaching the doctrines
of human depravity, of regeneration by the supernatural influences
of the Divine Spirit, and of its absolute necessity that men might be
saved, of effectual calling and justification by faith only, as a minister
of the gospel ought by all means to do. They did not conceive
him, as making proper distinctions between true and false religion,
and preaching in such a manner as had a tendency to show to hypocrites and secure sinners their danger and misery. From the manner of his preaching, especially on Sacramental occasions, suspicions
arose that he did not hold the real divinity of the Saviour." (Trumbull, Vol. II, p. 340.)  Dr. Bacon says of Mr. Noyes's preaching that " it
was dry in style, dull in delivery, and at best non-committal in respect
to those ever litigated doctrines which are the grand objective motives
of Christian piety." (Bacon's Historical Discourses, p. 229.)* Dr. Bacon adds, (p. 233:) "that he was an Arminian, never was proved and
certainly cannot be disproved."  It should be remembered that Dr.
Trumbull would be inclined to regard as Arminians all who looked
upon the Revival with distrust. And his Calvinism was of such a nature that (as he once said) he considered Baxter an Arminian. The
charges of doctrinal unsoundness preferred against many of the New
* "I have heard the story that President Clap once undertook to expostulate with Mr. Noyes for not preaching better.' You do not know,' said Mr.
Noyes,'what an ignorant people I have to preach to.'' Yes, I do,' said the
President,' and I know that as long as you preach to them in this way, they
always will be ignorant.' "-Dr. Bacon's Historical Discourses, p. 240.




46
England clergy at that time by active promoters of the Revival, rested
on suspicion and inference.  It belongs to some future historian to
inquire more strictly than has yet been done, into their justice. Says
Dr. Stiles in his Rhode Island Sermon, (1700:) " Many great and
pious men are alarmed at a supposed prevalence of Arminian principles through the churches of New England: and others suppose Calvinism greatly erroneous. Under these banners they respectively enlist, combat, conquer and are conquered.  The pretext of these names
serves to lecitirnate mutual aspersions which neither party deserve.
To me it appears that these jealousies are founded almost entirely on
mistake: nor am I aware of any very essential or general alteration
of the public sentiment on what we all agree to be the fundamental
principles of revelation. From some considerable acquaintance with
the ministers of New England, I cannot perceive any very essential
real difference in their opinions respecting the fundamental principles
of religion.  I may be mistaken-but their different manner and
phraseology in explaining the same principles appears to me to be
their chief difference."  (p. 51.)  Yet about thirty years afterwards,
in 1788, Dr. Stiles writes in his birth-day reflections:'New Divinity
excesses on the one hand, and Socinian errors, on the other, chequer
the state of the churches."  His friend, Dr. Chauncey, lived to publish
a book in favor of Universal Salvation; and the next generation witnessed the full development of Unitarianism in Boston.  While the
leading promoters of the great Revival were sometimes unjust in charging particular individuals with holding, especially with consciously
holding, important errors, they must be allowed, I think, to have sagaciously discerned the tendencies at work in the religious community.
i' Many of the leading clergy," says Mr. Tracy,, "were accused of Arminianism.:They indignantly denied the charge. The truth seems
to have been that they were moderate Calvinists in their doctrinal discussions, but Arminian in their practical applications," — in the actual
impression made by their discourses.*:
* Tracy's History of the Great Awakening, p. 209.




4-7
No. II.
The closing passage of Dr. Daggett's voluminous confession of faith,
exhibits the principal subjects of dispute in those days, and is here
printed, as an interesting monument of the times.
"I sincerely renounce all the Errors and Heresies which commonly go under the
Name of Arianism, Socinianism, Arminianism, Pelagianism, Antinomianism and
Enthusiasm. -Particularly, I renounce the Doctrines or Propositions following.The happiness of the Creature is the only or ultimate End of the Creation.-The
only, or ultimate End, a Creature can or ought to propose to himself, is his own
Happiness.-All Rational Creatures shall finally be happy.-Sin deserves no
Punishment, barely in Point of Justice.-All the End of Punishment is the
Good of the Creature.-Adam was not created in a State of perfect Holiness,
but only hi-d a Power to act virtuously if he pleased.-God created Adam with
Dispositions or Inclinations to Sin. —A Disposition or Inclination to Sin, is
no Sin, if it be not gratified.-.Every man is born into the World, in as
perfect a State of Holiness and Rectitude, as Adam was created in. —lan's
Duty or Obligation to Obey the Moral Law, is abated in Proportion to their
Power.-Nothing can be a Man's Duty, which is not always in his Power.Adam in a State of Innocency, was liable to Sickness, Wounds and Death.The Miseries and Calamities of human Life, are no Argument of a Sinful
Nature or State, but are brought upon Mankind, considered as innocent
creatures, for the Tryal of their Virtue, and to lessen their Temptations.Every Man has a Power to work all that change in himself that is necessary to
Salvation.-God cannot certainly foreknow the Actions of free Agents.-The
Decrees of God destroy the free Agency of the Creature.-Christ is only an
Angel or Arch-Angel, or Some glorious Creature.-He did not suffer the full
and proper Punishment due to the Sins of Men.-The principal Design of
Christ's coming into the World, was to teach and cultivate moral Virtue.Christ's moral Virtue, together with our own, is the principal Ground of our
Justification and Acceptance with God.-WVe enter into a justified and sanctified State by a visible Profession of Christianity.-The Heathen may be saved
by living up to the Light of Nature, without any Knowledge of Christ.Under the Gospel Dispensation, Mlen are not obliged to yield a Perfect
Obedience to the moral Law, but only to act according to the power they
now have.-The Elect are justified from Eternity.-Saving Faith consists only
in Men's believing that they shall be saved by Christ. —We have Reason in
these Days to expect immediate Revelation of some Truths and Duties, beside
or distinct from, the Revelation contained in the Scriptures. We may expect
to obtain a full and perfect Knowledge of the good Estate of the Souls of others
in this life.
All these last-mentioned Doctrines or Positions, and all others, that have a




48
necessary Connexion with, or Dependence upon them, I Disbelieve, renounce
and reject, as false, erroneous, and contrary to the Sacred Oracles; hurtful to
Religion, and dangerous to the Souls of Men. And I shall ever use all proper
Measures to confute, and prevent the spreading of these, and all such like
Errors; as well as to promote, maintain, and propagate all those Doctrines and
Truths I have now professed; and that not only from the common Obligation
lying on all Christians to believe and maintain the Truth; but also from the
special obligations I am under hereto, as Professor of Divinity in this College.
NAPHTALI DAGGETT.
No. III.
The following copy of the Petition for the formation of the Church,
is taken from the Church Records:
To the Rev'd the President and Fellows of Yale College in New Haven:
Whereas this Rev'd Corporation, of their paternal care and Goodness, have
Settled a Professor of Divinity in this Ecclesiastical Society, whom we receive as
an able and faithful Minister of the New Testament, we, the Subscribers, Members of this Society, having been admitted Members in full Communion in sundry Churches, and consenting to the Ecclesiastical Constitution of the Churches
of this Colony, as agreeable to the Word of God in Doctrine and Discipline, are
desirous to attend upon the Ordinance of the Lord's Supper under the Administration of the Rev'd Professor and to walk together in stated Christian Communion and holy Subjection to all the Ordinances of Christ, and desire the
Approbation and Sanction of this Rev'd Body.
RICHARD WooDHULL. JOHN DEVOTION.   BULKLEY OLCOTT.
SETH POMEROY.       NOAH WVILLISTON.  ROGER VIETS.
NATHAN WILLIAMS.  JONATHAN LEAVITT. BENJAMIN BOARDfMAN.
GRINDALL RAWSON.   LEMUEL BARNARD.  RICHARD C. GRAHAM.
No. IV.
The address of President Clap to the Professor, sets forth, in a few
words, the grounds on which the authority to organize the Church was
defended.  The College is spoken of as an "Ecclesiastical Society,"
being constituted such by the charter which permitted its existence as
a " Sacred School" for the promotion of learning and religion.  The
President and Fellows are a number of ministers " specially delegated
to have the oversight and government" of the institution. Provided
the approval of the Corporation is obtained, there is therefore nothing




49
to preclude members of College from uniting in a Church.  And being
a body of ministers, resembling a perpetual council, the Corporation
can also give, on behalf of the churches, their sanction to the proceeding.  In this latter capacity, the Corporation may ordain to the
work of the ministry, persons who are called to give religious instruction in College,-as was done in the case of Presidents Day and
Woolsey.
The addresses to Dr. Daggett and to the Communicants, were as
follows:
TO THE PROFESSOR.
REV'D SIR:
You having been formerly ordained a Minister of our Lord Jesus Christ,
with Power to administer all the Ordinances of the Gospel, and having been
since introduced into a special, sacred Office-Relation to this Ecclesiastical
Society: —and there now appearing a sufficient Number of qualified Subjects,
desirous to have the Sacred Ordinances administered to them in this Place;
We, the President and Fellows of this College, being a Number of Ministers
especially delegated to have the oversight and Government of this sacred School,
do approve of your administering all the Ordinances of the Gospel, to the Members of this Society, who are Subjects qualified for them; depending upon it,
that you will do it with the utmost care and Fidelity, according to the Institution of our Lord Jesus Christ.
TO THE COMMUNICANTS.
YOUNG MEN AND BRETHREN:
We are glad that you have heretofore made a public Profession of
Religion, given up yourselves to God, and attended-upon the sacred Ordinances
of the Gospel; and that you are now desirous to attend upon these Ordinances
in such a Manner, as may be most for your Edification, as Members of this
religious Society.
We approve of and ratify your Confederation for that end, and your acting as
the Brethren of a particular Church, under the Administration of the Rev'd
Professor of Divinity, and the Inspection of this venerable Corporation.
We depend upon it, that you continue steadfast in the Belief of the great
Doctrines of the Gospel, according to your former Profession;-and that you
will be more and more fixed and resolute, by the grace of God, in the Practice
of Holiness, and all the Duties of Religion. And we earnestly exhort you to
attend upon all the sacred Institutions of the Gospel, in the Exercise of Faith,
Repentance, Love, and all those Graces, which God requires, that so you may
receive and enjoy the great Benefit and Advantages, which are exhibited by
them. And as you make a distinguishing Profession of Religion beyond others,
so let your Lives and Conversation be in a peculiar Manner holy and exemplary;
4




50
your Light ought to shine with a peculiar Lustre in this Fountain of Light and
Knowledge, that others, beholding your good Conversation, may glorify your
Father which is in Heaven.
And let all the Members of this Society of Religion and Learning, by having
the Ordinances brought near to them, be put into a serious Frame of Mind, to
search their own Hearts, and examine into the State of their Souls, and
earnestly endeavor after those Qualifications, which are necessary to your enjoying Communion with God, both in this World, and that which is to come.
No. V.
Trumbull says of the South Middle College: "' It was built of brick
and made a very beautiful appearance.  It was, at that time, the best
building in the colony."  (History of Connecticut, Vol. II, p. 312.)
Perhaps the curiosity of some who read this Discourse will be excited by the following passage from President Stiles's diary:
"Aug. 20, 1783. Yesterday I was told a curious anecdote,-that the large,
folio English Bible belonging to the College Hall and used by President Clap at
morning and evening prayers, lay immured in the wall by the chapel [Athenaeum] pulpit. That Mr. S- M- when an undergraduate here, about 1762
or while the chapel [the Athenieum] was building, as one of his villainous
tricks, did, one night when the masons had left their work, make a hole in the
brick work of the wall and there put in the President's Bible, and covered it up
so with brick and mortar, that the masons never perceived it, and went on with
their work, and finished it. That it lies under the pulpit window." *  * " And
so the old Bible remains immured there to this day. It is now whispered as a
secret, as he is ashamed of it. But I have it certain,-and yet doubt it."
No. VI.
Among the events which had given notoriety to the President's position on this subject, was the expulsion from College of David Brainerd,
and afterwards of the brothers, John and Ebenezer Cleaveland.  I
have been put in possession of documents which enable me to throw
some additional light on these transactions.*
* The case of Brainerd is narrated in Edwards's Life of Brainerd,-also in
Bacon's Discourses, (p. 245 et seq.) To the judicious statements of Dr. Bacon
on this unfortunate affair, there is little to be added.
The case of the brothers Cleaveland is given in Trumbull, Vol. II, p. 79, et
seq. In respect to them, my information is more full.




51
In May, 1742, a few months after the fanatical Davenport came to
New IIaven, and when the disorders occasioned by him were probably
at the height, the General Assembly adopted the following Report of
their committee appointed to consider the state of the College:
May 1742.-The Comtee. appointed to take into consideration that paragraph
of his Honour's speech (made to this assembly) relating to the unhapie circumstances of the Colege, pursuant to the order of this assembly, have made Inquiery of
the Revd. Rector of s'd Coledge and of others likelie to Inform us respecting
the State thereof, and after deliberation, take leave to report to your Honour
and to this Honorable Assembly, as followeth.
That sundry of the Students of s'd Colege have, as the Revernd. Rector Informeth us, by the Instigation, perswation and example of others, fallen into
several errors in principal and disorders in practice, which may be verry hurtfull to Religion and some of them Inconsistant with the good order and government of that Societie - Particularly -
1. Some of the Students have fallen into the practice of Rash Judgeing and
censuring others, even some of the Governours, Teachers and Instructors of the
Colege, as being unconverted, unexperienced and unskillful guides, in matters
of Religion, and have thereupon contemtuously refused to submit to their authoritie, and to attend upon and harken to theire Religious Exercises and Instructions, but rather to attend upon the Instructions and directions of those to
whom the care of Instructing sd. Students is not commited.
2d. Some undergraduate Students have made it their practice by day and
night, and sometimes for several days together to go about in the Town of
Newhaven, as well as in other Towns, and before greate numbers of people, to
teach and Exhort, much after the same manner that ministers of the Gospel do
in theire publick preaching.
3d. That much pains hath been taken to prejudice the minds of the Students
against our Eclesiastical Constitution, and to perswade them to dissent and
withdraw from the way of worship and ministry established by the Laws of this
Government, and to attend on private and Seperate meetings, and that sundry
of the Students have so don, in contempt of the Laws and authoritie of the
Coledge.
4th. That these things have occationed greate expence of precious time by
disputs among the scholers, and neglect of theire Studies and Exercises at Colege, and have been a hinderance to the flourishing of Religion and vital Pietie
in that Societie, and, if Tolerated, may defeate the good ends and designs of its
Institution.
Your Comtee. thereupon, are humbly of opinion, that it is of greate Importance, both to our civil and Eclesiastical State, that the true principals of Religion and good order be maintained in that Seminary of Learning.
And that it be Recommended to the Revd. Rector, Trustees and others concerned in the Government and Instruction of the Colege, to be very carefull to




52
Instruct the Students in the true principals of Religion, according to our confession of faith and Eclesiastical Constitution; and to keep them from all such
errors as they may be in danger of Imbibeing fTom Strangers and foreigners,
and to use all such proper measures as are in theire power, to prevent their being under the Influence and Instruction of such as would prejudice theire minds
against the way of worship and ministry Established by the Laws of this Government, and that order and authority be duly maintained in that Society: and
that those should not Injoy the privileges of it who contumatiously refuse to
Submit to the Laws, Orders and Rules thereof, which have been made or shall
be made according to the powers and Instructions given in theire Charter, but
we think it highly reasonable that all proper meanes be first used with such
Scholers, that they may be reclaimed and redused to order, before they be dismissed the Colege as Incorageable.
There is every reason to credit the statements concerning the condition of the College made in the foregoing document.  It is true that
there had been a real religious awakening, (and this fact the Act of
the General Assembly fails to notice;) but it is equally true that the
irregularities mentioned had come with it.  The expulsion of Brainerd occurred shortly before the passage of this Act.  He was then a
member and the foremost scholar of the Junior class. Though a truly
devout young man, he had, in common with others, become infected
with " an intemperate and imprudent zeal and a degree of enthusiasm"
which (I use the language of Edwards) " crept in and mingled itself
with the Revival of religion."    None perceived this afterwards more
clearly than himself. He confessed it with sorrow; and when he lay
on his death-bed, he ordered the diary he had kept during this period
to be burnt, alluding, as a reason, to " the imprudences and indecent
heats " to which he had then been subject.  Brainerd went to the separate meeting in town, contrary to the express command of the Rector; and on one occasion, after Tutor Whittelsey " had been unusually pathetic in his prayer," he tarried with two or three of his friends
in the College Hall; and in reply to one of them who asked his opinion of Mr. Whittelsey, he said: " He has no more grace than this
chair."  The expression was overheard and came at length to the ear
of the Rector, who obliged the friends with whom  Brainerd was conversing, to testify "what he had said and of whom he had said it."  He
was also accused, by one person, of making an insulting remark concerning the Rector's course in fining the students " who followed Mr.
Tennent to Milford."  Such a remark, however, he could not remem



53
ber to have made.  On these grounds, he was expelled from  College.
At the commencement in 1743, he presented a confession, (the same
confession, in substance, he had offered, as he states, once before,)
avowing that he had done great injustice to Mr. Whittelsey, and expressing his penitence for all the offenses of which he stood accused.
"The governors of College were so far satisfied with the reflections
which Brainerd had made on himself, that they appeared willing to
admit him again into College, but not to give him  his degree till he
should have remained there at least twelve months." It should be observed that the controversy on the affair had become a public one,
and that Brainerd, although he freely and nobly acknowledged his offense, did not conceal his opinion that the governors of College had
done him a hundred-fold greater wrong than he had done them.* He
always felt that the means taken to convict him, by compelling his
friends to disclose a private conversation, were unjustifiable.  There
are none at the present day, who do not admire the loveliness of
Brainerd's character, after the " gust of inconsiderate zeal and a spirit
of censoriousness caught by his quick sympathy witi  others," had
passed away.  On the other hand, the Rector and Tutors (to borrow
Dr. Bacon's accurate description of their motives) "were very naturally dissatisfied with that sort of piety, which was inconsistent not only
with what they esteemed decorum, but with the order of College, and
with a due attention to the daily duty of study.  They were alarmed
at the growing propensity among the students to violate not only the
rules of College, but the law of the land, by running away fiom the
appointed place of worship to the separate meeting. They probably
had an eye on Brainerd as one who would be likely by his religious
zeal to come into conflict Faith their authority.  And very likely they
were quite willing to be rid of him, and to inflict a signal blow upon
the intemperate spirit of the times, by dealing sternly with him for
that calumnious censure of his superior."
The expulsion of John and Ebenezer Cleaveland occurred  about
three years after that of Brainerd.  In the town of Canterbury, Conn.,
where the Cleavelands lived, the Ecclesiastical Society or Parish had
- This feeling is implied in the remarks in his Diary, at the end of his confession, as there recorded. See Edwards, (Dwight's Ed.,) Vol. X, p. 107. Do
these remarks form a part of the confession as presented to the Rector? If so
they were not adapted to conciliate him.




54
called the Rev. Mr. Cogswell, a licensed candidate, to be their minister. A majority of the church had been opposed to the measure,
and being dissatisfied with Mr. Cogswell, had withdrawn and established a separate meeting, in a private house.  For the reason, as was
alleged, that they were unable at once to obtain a licensed or ordained
preacher, their meetings were conducted by a layman named Solomon
Paine. These meetings were attended, during a part of their College
vacation, by tile brothers Cleaveland who, together with their parents,
were members of the church.  On their return to New Haven, at the
beginning of the term, they were called to account by the faculty.
They were required, on the penalty of expulsion, to confess publicly,
in the Hall, that they had violated the laws of God, of the Colony, and
of the College. As they declined to do this, the threatened sentence
was carried out.  Their conversations with the Rector and Tutor
Whittelsey, at various interviews prior to the expulsion, were faithfully
written down by the elder of the two brothers.  A copy of the Record
has been kindly furnished me by his grandson, the Rev. Dr. Cleaveland, of this city. A single passage is selected to illustrate the style of
these colloquies. It is preceded by the petition which was presented
by John Cleaveland, after several ineffectual discussions had been held
with the faculty.
" To the Revd. and Hond. Rector and Tutors of Yale College in New Haven.
Revd. & Hond
"It hath been a very great concern and trouble to me, that my conduct in
the late vacancy [vacation] has been such as not to maintain interest in your
favor, and still retain the great privileges that I have enjoyed for three years
past under your learned, wise, and faithful instruction and government. Nothing'of an outward nature can equally affect me with that of being henceforward,wholly secluded from the same.
"' Hond. Fathers, suffer me to lie at your feet, and intreat your compassionate
forgiveness to an offending child wherein I have transgressed.
Venerable Sirs: I entreat you, for your paternal wisdom and clemency, to
make in my case such kind allowance for the want of that penetration and solid
judgment expected in riper heads-as tender parents are naturally disposed in
respect of their weak children. But more especially I beg to be admitted in
the humblest manner to suggest as a motive of your compassion to the ignorant,-that I did not know it was a transgression of either the Laws of God,
this Colony, or the College, for me, as a member, and in covenant with a particular church, as is generally owned to be a church of Jesus Christ, to meet
together with a major part of said church for social worship. And therefore,do beg and intreat that my ignorance may be suffered to apologize. For in




55
respect to that fact, which to riper heads may appear to be a real transgression,
I can assure you, Venb e Sirs, that I have endeavored to keep and observe all
the known laws and customs of College unblamably. And I hope I shall for
the future be enabled so to do, if. I may be restored to a standing again in my
class. Thus begging your compassion, I subscribe, your humble servant and
obedient pupil,
New Haven, Nov. 26, 1744.                          JOHN CLEAVELAND.
The Rector and Tutors regarded the above confession as good for nothing,
because it cast no censure on the separatist meetings, or on the person, who
possessing neither an academic degree, nor a ministerial license, yet presumed
to conduct them. The young men were told that they would be disciplined
still farther.
John. Sirs-I should be glad to know what the Scriptures say, as to the call
of a person to preach.
RHector. The Scripture saith, " How can they preach, except they be sent?"
and " no man taketh this honor to himself, but he that is called of God, as was
Aaron."
Johnz. Has that text in Hebrews a reference to ministers being called in
gospel times?  [His reason for putting the question, was his apprehension that
the Apostle's design was to set forth that all the High Priests before Christ were
types of him, hence arguing, that if the types were called of God, so eminently
must the antetype be thus called. And this he thought evident from the verse
following. "' So also Christ glorified," &c.]
Rector.  Yes, —to be sure.
John. If the call of Aaron is a rule for us to try others by, whether they
are called of God, I suppose it be necessary to know in what manner Aaron was
called of God:-but of this I am ignorant.
Rector. He was called by Moses. But it is not necessary that ministers under the gospel should be called in the same method that Aaron was. As Aaron
was called of God, so must all gospel ministers; and there are rules in the
Gospel how they shall be introduced.,John. Is there any other rule of introducing a minister, but by the laying
on of hands of the Presbytery?
Rector. No.
John. Then he that preaches before he is ordained, or hath had the laying
on of hands of the Presbytery, is a bold intruder into the ministerial function.
[The Rector had said that such as preached without a license were so.]
Rector. The Church of England do make this an objection against the Presbyterians; but it is supposed by our divines, that such as have power to ordain,
have authority to license before ordination.
Jolhn. If the matter is brought to the opinion of divines, we suppose we can
instance some likewise. We have been credibly informed that in some parts of
the province of the Massachusetts, the candidates are very seldom examined
and licensed before they have a call to settle.




56
Rector. I believe you'll rarely find an instance, [or to that effect.]
John. I can instance some, and one in Connecticut; a man of liberal education.-But the Rector put an end to the talk.
Rector. All that so do, are bold intruders, who do that which they have no
business with. And therefore, since you went to such a meeting to hear a layexhorter, which was entirely wrong,-in case you do not make a full recantation, we shall proceed to expel, [or to that effect.]
Ttdor. Have you anything more to offer?
Ebenezer. I have something to offer. When I was at home, I was under
the care of my parents, and they told me, if I did not meet where they met, I
could not expect they would maintain me at College; and the meeting not appearing contrary to the word of God, I thought it my duty to obey my parents in
this thing.
Rector. If you went in obedience to your parents, this extenuates the crime,
for it's a good thing to reverence your parents. However, we are not to make
their judgment a rule of our proceeding; but shall proceed according to what
appears right to us notwithstanding.
John. Sir, I find it to be a matter of impossibility to serve two masters, and
am brought into a perfect dilemma; for if we don't make a full recantation, we
must be expelled College, and if we do make such an one, it will be so grievous
and contrary to the mind of our parents, they will not support us at College.
So that, whether we confess, or do not confess, we are under a necessity of
leaving College.
Rector. As you say-it is a very difficult thing to serve two masters, when
they dictate contrarily, and therefore you must choose which of the two you
will obey for the future.
John. Sir, if you will overlook this, we will for the future endeavor to persuade our parents to let us go to such meetings as are not contrary to the mind
of the authorities of the College.
Rector. I don't know but I may, if you will openly acknowledge your fault
in the Hall.
John and Ebenezer. We don't see it to be our duty to make an acknowledgment.
And so we were dismissed for this time. Some time after this, John, of his
own accord, went to the Rector, and the following conversation ensued.
Rector. Well-what?
John. Sir, you have granted to us some time to consider which of the two
masters we shall choose to serve in this concern. We have thought of the matter, and do think it was our duty in that case to obey our parents, and therefore
can't go from the same. And having an opportunity for one of us to go
home, I have come to know if one of us, at least, may have the liberty, as
well before, as after we are expelled?
Rector. What do you mean by going home? I don't understand you, &c,,
&c.




57
The views of the College government are  fully presented in the
Admonition which preceded the Act of expulsion:
YALE COLLEGE, NOV. 19, 1744.
Present, the Rector and Tutors.
Upon information that John and Ebenezer Cleaveland, members of this
College, withdrew from the public worship of God in the meeting-house in
Canterbury, carried on by Mr. Cogswell, a licensed and approved candidate
for the ministry, preaching there at the desire of the first Parish or Society in
Canterbury, with the special direction of the Association of the County of
WVindham;-and that they, the said Cleavelands, with sundry others belonging
to Canterbury and Plainfield, did go to, and attend upon a private, separate
meeting, in a private house, for divine worship, carried on principally by one
Solomon Paine, a lay-exhorter, on several Sabbaths in September or October
last:
The said Cleavelands being several times sent for, acknowledged the facts as
above stated and justified what they had done, and gave in the reasons given in
writing by the said Separatists for their separation aforesaid;-the most material
of which are these, viz: that the first society in Canterbury keep up only the
Form of Godliness, and deny the life, power and spirituality of it, and had
given Mr. Cogswell a call in order for settlement, whom they, the said Separatists, had declared to be destitute of those essential qualifications, that ought
to be in a minister of Jesus Christ, and therefore can't join with the Society in
that choice, but look upon it their indispensable duty to choose one after God's
own heart; one that will be able to comfort the wounded with the same
comfort, wherewith he himself is comforted of God, and not a blind guide, for
then will the blind lead the blind into the ditch of God's eternal wrath; and
many of the said society speak evil of those things which they the said Separatists, receive and hold to be the effects of the Holy Ghost;-whereupon
they look upon it a loud call to them to come out from among them, etc.; and
do appoint the house of Samuel Wadsworth to be a place to meet in by themselves, to serve the Lord in spirit and in truth.
And the said Cleavelands say that this being the act of the major part of the
members in full communion within the said society, is a sufficient warrant for
them to join with them.. They also say that the said Solomon Paine has
sufficient knowledge and ability to expound the Scripture, and to preach the
gospel, and therefore has a right to do it, and therefore they say that in
withdrawing from the public worship and attending upon the preaching of the
said Solomon Paine, they have not acted contrary to any divine or humane
laws.
Whereupon it is considered by the Rector and Tutors,
1st, That we, depending in this matter upon the unanimous judgment of the
association in the County of Windham, do judge that the said Mr. Cogswell is
sufficiently qualified to be a minister of the gospel and therefore the reflections
cast upon him, as aforesaid, are groundless.




58
2d. That if there were any reasons why the said Separatists should not choose
to receive IMr. Cogswell as their minister, or if it should be doubtful whether it
is convenient that Mr. Cogswell should be ordained, where so great a number
are against him, (which things properly belong to the hearing and judgment of
a Council,) yet we can't see that this could be any justification of their setting
up a separation in the mean time.
3d. That neither the major part of the members in full communion, nor
any other person in any parish or society, have any right or warrant to appoint
any house or place for worship on the Sabbath, distinct and separate from, and
in opposition to the meeting house, the public place appointed by the General
Assembly and the Parish, but on the contrary all such places and separate
meetings are prohibited by the ancient law of this Government.
4th. The principal reasons assigned for this separation manifestly import
that spirit of uncharitable censuring and rash judging of men's hearts and
spiritual state, which has so much of late prevailed in the country, and which
is plainly prohibited in the word of God.
5th. That there is scarce anything more fully and strictly enjoined in the
Gospel, than charity, peace and unity among Christians, and scarce anything
more plainly and frequently forbidden than divisions, schisms and separations,
and therefore nothing can justify a division or separation, but only some plain
and express direction in the word of God, which must be understood as a
particular exception from the general rule, and it appears to us that there is no
direction or warrant in the word of God, to set up a separation upon the reasons
there assigned.
6th. That if it could be supposed that they had a warrant to separate from the
Meeting House, Preacher and Congregation, where they belonged, and attend
upon some lawful minister in another place,-yet this could not justify them
in attending upon the ministry or preaching of a lay Exhorter, who has no
right, license or authority to preach, and particularly of one who is a common
promoter of separation, and disturber of the Christian peace, not only in
Canterbury, but also in Windham, AMansfield and other places.
7th. That this practice of setting up lay Exhorters, which has of late prevailed in the country, is without any Scripture warrant, and is subversive of
the Standing order of a Learned Gospel Ministry, and naturally tends to
introduce spiritual pride, enthusiasm, and all manner of disorders into the
Christian Church.
Whereupon it is considered and adjudged by the Rector and Tutors, that the
said John and Ebenezer Cleaveland, in withdrawing and separating from the
public worship of God, and attending upon the preaching of a lay exhorter as
aforesaid, have acted contrary to the rules of the Gospel, the laws of this
Colony, and of the College, and that the said Cleavelands shall be publicly
admonished for their faults aforesaid, and if they shall continue to justify
themselves, and refuse to make an acknowledgement, they shall be expelled.
A True Copy, Examined by 3Ir. CLAP, Rector.




59
In 1745 the two Cleavelands sent a petition to the General
Assembly, praying that they rmight be restored to their privileges in
College; but their petition was dismissed without any action upon it
in either house.*
The Diary of John Cleaveland, kept from Jan. 15, 1742, to May 11,
1742, gives us an insight into the character of that group of pious
young men among whom  Brainerd was conspicuous.  The following
are abbreviated selections from this Journal:
In his first entry he says, —" This night after prayers in the Hall; Jonest
prayed very affectionately in Hall's room. After I came home, Williamst
and I sang a hymn. Then five more came in, and we sang another hymn.
After they went, Williams and I had a confidential discourse on religion.
When he was gone, we prayed. I led, but was exceedingly blind in spiritual
things."
Jan. 16th. He mentions that Mr. Clap expounded on Christ as a Mediator
between God and man, and as both God and man. He heard Strong say that
Mr. Stoddard of Woodbury is come out very bright in the work of the Lord,
and, as lie used to say it was the work of the Devil, now he says the Devil is in
those who oppose the work.  " Mr. Clap prayed this night better than I have
heard him, since I have been in New Haven."
Jan. 17th, Sabbath. "Heard Mr. Noice [Noyes] all day,"-gives the texts.
"It was so cold that many students left before the sermon was over."  There
seems to have been a private meeting for religious services in the evening.
Jan. 18th. "Lord,@ primus, was called before the Seniors for carrying
himself unbecomingly." J. C. spent the evening with Elyll and the Lymians,~T
and discussed with them the question of removing out of the College, if they
could see the way clear, and could have some ministers on their side. He
afterwards talked with Mr. Mix on the same subject, that is, getting out of
Commons."
Jan. 19th. IHas had a great many errands put upon him, and a very bad day
X For an account of this petition, see President Woolsey's Historical Discourse, p. 108. " They make the whole question turn upon the respective
rights of the church and congregation in choosing a minister; that being the
point on which a majority of the church had separated from a majority of the
congregation in this instance."
+ Isaac Jones, grad. 1742, d. 1784.
i Warham Williams, grad. 1745, d. 1788.
~ John H. Lord, grad. 1745, d. 1796.
I Simon Ely, grad. 1745.
At Daniel Lyman, grad. 1745, d. 1788. Elihu Lyman, grad. 1745, d. 1758.




60
to do them  in. Darling sent him to Widow Allin's;-on his way back, Fisk,*
priimus, met him  and sent him  off to Tod's for a horse; when he got back
with the horse, he sent him  to Capt. Munson's for something else; and at
night after prayers he had to go to Seykes' to get a pair of shoes for Dor.t
Jan. 20th. Mr. Clap preached in the Hall on 2 Peter I. 10;-the doctrine,-'" it
is our great and indispensable duty to make our calling and election sure."  I
think he preached the best that ever I heard.  He seemed to  preach
experience.
Jan. 21st. "Mr. Case was persecuted by the people of Milford. He was put
in prison."  J. C. states that there was to be a "corte" in regard to the
matter, and that he and others of his class applied to Mr. Whittelsey for
permission to attend it. The answer is not given. The " corte " however was
deemed so important that the meeting in the College was omitted. That
night Williams [Warham Williams, aft. Tut. et Soc.] and Field, [Sam']
supped with J. C. After supper they sang some of Dr. Watts's hymns.
Ja~n. 221nd. Observed as a day of prayer by some of the scholars, especially
the Seniors. Mr. Humphrey preached at night in the Hall. J. C. complains of
spiritual dullness.
Jan. 23d. Mr. Clap expounded in the Hall on the free will of man. A
religious meeting in the evening in Hawley's room.  [Joseph Hawley, grad.
1742.]  J. C. hears good  news from  Norwalk  and  from Weathersfield
in regard to the revival of religious feeling, and wishes he might have such
news every day.
Jan. 24th, Sabbath. Mr. Noyes and Mr. Whittelsey preach. " At night MIr. Clap
prayed above an hour, as I judge; and I was as stupid as stupidity itself, all the
while he prayed." After that there was a prayer-meeting, in which the
students prayed in class order. "This day I heard of Mr. Graham [John
Graham of Southbury,] Mr. Bellamy [Joseph, D. D.,] and Mr. Mills, coming to
New Haven to preach.
Jan. 25th. He and Draper [Nathl.,] who was one of his room-mates, have a
scuffle,-a good natured one, it seems; —yet he condemns himself for it.
Draper and he have a serious talk afterwards. He hears that Mr. Robbins
preached a fast at the Waterside, and that he may preach next day.
Janc. 26th. " Much disturbance in this town."  In the evening, Sir Woodbridge, [probably Timo. Woodbridge, grad. 1732, Tut. 1737-1739,] preached in
the Hall. He mentions a warm dispute on religious topics, which occurred the
same evening. He seems to have been living with a Mr. Mix, who spoke lightly
of Brainerd and others of that sort, and talked of the work in the land as the
work of the Devil. He adds that he was very plain with Landlord Mix.
Jan. 27th. " This day has been a grumbling day among us. There has been
preaching nearly all day at Mr. Cook's, about twenty rods from the College.
* Samuel Fisk, gr. 1743, d. 1749.    f Edward Dorr, gr. 1742, d. 1772.
It E~~~~~~~dwadDrg.14,d  ~




61
Mr. Mills preached two or three sermons.  Mr. Clap would not let us go to hear
them."  " Some of the Seniors and some of the Juniors went notwithstanding."
J. C. adds: "I was almost resolved to go, let what would fall; but I had not
the courage to do it."  After prayers that night Lyman, Williams and J. C.
went to visit Russell [Wm. Russell, aft. Tut. and clerg. d. 1774] and Sturgeon
[Wm. S., aft. clerg.,] and spent the night with them.
Jan. 2Sth. In the evening he heard Mr. Whittelsey preach; thinks he is a
very good orator, but, as a preacher, does not like him much. After the meeting, he went to Fowler's room, [Jos. Fowler, grad. 1743, d. 1771,] where they
and Tracy [Samuel] sat till twelve o'clock, discoursing on religion and in
prayer.
Jan. 29th. He complains of stupidity and bewilderment in religious things.
Moves into College,-drinks tea with some of his classmates, settles with his
late room-mates, Betts [ThaddeuslB.,] and Draper, [Nathaniel.]  " This day," he
says, "the separate party were set off by the Court;-have liberty to meet by
themselves, and have appointed their meeting at Mr. Lieut. Mix's."
Jan. 30th. Exceedingly dull in his feelings all day. He is put into commons.
Janz. 31, Sabbath. Mr. Noyes preaches in the morning from Matt. xxv: 46.
In J. C's. opinion, he did not stick very closely to his text. In the aft. Mr.
Whittelsey preached on the spiritual death that possesseth the hearts of all men.
After evening prayers, he and Clarke [Jos. Clarke, grad. 1745] went to Lieut.
Mix's, and heard Mr. S.  "He preached exceedingly well."
Feb. 1. Begins with fervent and pious aspirations. He then states that Mr.
Clap has that day given them a lecture on the subject of the' New Lights,' as
they were reproachingly called. " I think he said they had taken oath against
the religion of the country,-that the colony would not bring up scholars to
swear against the religion of the Colony. Le said that our religion is the true
religion of Jesus Christ, and we should find it so, if we would compare it with
the word of God."
Feb. 2. Complains of dullness.  Sings hymns with Leavitt and Williams.
Feb. 3. Talked with Strong, printus [prob. David Strong,] and with Rossiter,
[prob. Asher Rossiter, grad. 1742,] on religious themes. Hle writes to his father,
and "lays open his case."
Feb. 4. He hoped to hear Mr. Robbins preach.  But Mr. R. failed to come.
Mr. Noyes preached.
Feb. 5. " This day, being Friday, Mr. Clap fined Holey five shillings for speaking the truth in the Hall; and the truth was, that he staid at home, because of
the coldness of the air and of the preacher."
[This Holey, who had to pay, and probably paid cheerfully for his saucy excuse, was the Joseph Hawley, already named.  He died in 1788.]
" This night," adds the Journalist, " I was called before the gentlemen Sophomores, for scandalously reproaching of them, and was very smartly reproved
by them. But they got nothing by it, neither did I."
Feb. 6. Mr. Clap expounds on Justification.  A prayer meeting is held by




62
Seniors in Hawley's room. Woolsey sends J. C. on an errand. Lyman, secounclus,
LDaniel] has a kind of battle with Felps, [Alexander Phelps, afterwards Tutor.]
Feb. 7. Sabbath. Mr. Noyes preaches and administers the Sacrament. J. C.
very cold in spirit in time of worship. Mr. Clap in the afternoon. A meeting in
the evening, at which Cook and Russell prayed. They agree to have a meeting
every night.
Feb. 8. Stormy day. First nightly class meeting for prayer. Spends the
evening at Bradley's, talking with Strong on religion.
Feb. 9. This morning a Moravian followed the Rector into the Hall, and, when
prayer was over, asked leave to preach. This was refused. He began however
to speak, but the students did not stay to hear him. At evening the same Moravian came into the students' meeting. One of the Seniors asked him to pray.
After prayer, he read a verse in Titus and began to preach from it. While this
was proceeding, Mr. Whittelsey sent a message to disperse them. The Moravian stopped, blessed his audience, and as he went out of College, shook the
dirt firom his feet.
Feb. 10. WVhittelsey of Wallingford preaches, but does not end so well as he
begun. -A council held in the Library respecting Mr. Pierpont. Mr. Noyes and
Mr. Pierpont dispute.
Feb. 11. The council in the Library breaks up: Mr. Robbins is turned out of
their meeting; the case comes out against Mr. Pierpont and his brethren.
Mr. Robbins preached in the afternoon (at the separatist meeting, of course.)
J. C. does not hear him. " At night," however, he says, he " broke out and went
and heard him preach on Gen. 19: 17, and, he spake as a man sent from God to
warn me of my sin and danger," &c.  [This Mr. Robbins was, probably, the
minister of Branford, with whom J. C. studied divinity after his expulsion from
College.]
Feb. 12. The Seniors declaimed. " This day we were taken up into the large
garret to be tormented by the Sophomores, and three of my class were fined for
unmanners."
Complains of coldness in his heart.
Feb. 13. Mr. Clap expounds on Church discipline. J. C. talks with Mr. Winchell.
Feb. 14. Mr. Whittelsey of Milford preaches in Mr. Noyes's place.
Feb. 15. Writes a letter to Mr. Mills, and one to Zera Lothrup.
Feb. 16. ]Writes to his parents. Spends the evening with Williams, tertius,
[Warham Williams,] in Mr. Whittelsey's room. He deplores his own religious
declension.
Feb. 17. Mr. Clap preaches in the evening. J. C. knows not what to do with
himself, —so heedless is he.
Feb. 18. He talks with Lockwood, [Samuel, afterwards Socius and D. D.]
He gets a letter from Canterbury, written by Sir Lewis, informing him of the
conversion of his brothers and sisters. [This Lewis, who is mentioned several
times in the Journal, was probably Thos. Lewis, of the class of 1741. Sir was




63
the academical title of resident graduates. Lewis was teaching school in Canterbury, but still had his name on the College books and catalogue.]
Feb. 19. Juniors begin to declaim the second time. J. C. gets a letter from
home. He talks with Leaming about his deadness.  [Jer. Leaming, clergyman,
grad. 1745, d. 1804.] J. C. attends on the buttery.
Feb. 20. As having care of the buttery, it was his duty to ring the morning
bell. But he did not wake in season, and the Rector called him " Sleepy-Head."
" This morning Rector Clap expounds on Adoption, Justification and Sanctification."
In the afternoon J. C. is with Brainerd, primzus, [David Brainerd,] and hears
heavenly news from Canterbury of his brother and sister. At a later hour he
has a serious talk with Lockwood, [Samuel, aft. clergyman, Socius, D. D.]
Feb. 21. Mr. Noyes preached better than usual. Mr. Whittelsey in the afternoon: preached very well, the best sermon which J. C. had heard from him.
Feb. 22. More stupid than ever. In the afternoon J. C. and Ely [Simon Ely]
took a circuit round by Bradley's and so to Jones's, hoping to hear Mr. Umphreys, [Daniel Humphreys, grad. 1732, d. 1787.] They were disappointed.
Mr. Humphreys was sick. So Brainerd, primeus, prayed. After the College prayers, J. C. and Lockwood and Brainerd, 2d, had religious exercises.
Feb. -23. J. C. has some pleasant discourse with Mr. Kimberly, " who seems to
be a sweet child of God." At the meeting Brainerd prayed. Then Brainerd,
Ely, Lyman, 2d, and J. C. went to Lockwood's room, where they sung a hymn.
Being about to engage in prayer, Whinchell spoke in opposition to it, and said
he could not allow it. Much was said, but in vain, to convince him of his error. Brainerd, "a sweet child of God, I trust," as he took leave, spoke in an
exhorting manner, and drew some tears from his eyes. He seemed affected by
the discourse.  [There is some obscurity in the narrative here. I think it must
have been'Whinchell' who was addressed, and who wept. There is no Whinchell nor Winchell in the catalogue of the College during the first century.]
Feb. 24. He is absent from prayers and recitation in consequence of bodily
pain. This afternoon the Seniors held a fast, in which some of the Juniors and
Freshmen join. He gets a letter from his father, sister and brother. He learns
that his father's house is like a little Bethel. J. C. lays his case before his classmates, the Lymans, Cogswell, [prob. Jas. Cogswell, then a Senior, afterward
D. D., d. 1807,] and Troop, [prob. Winm. Throop, Junior, afterwards clergyman,
d. 1756,] came to College this day.
Feb. 25. He thinks much about the family at home. He spends the afternoon
with Lockwood and his room-mates. At night he attends the meeting. Afterwards he read his letters to Russell, Williams, and other classmates.  [Russell
was afterwards Tutor, etc.]
Feb. 26. HIe hears that a comet has been seen in the South. lie renews his
complaint of himself.
Feb. 27. He walks with Leavitt [Freegrace Leavitt, clerg. grad. 1745,] to
Johnson's. They talk of their own stupidity, and enlarge upon the times, upon




64
dreams, etc. IIe gets into a talk about going to hear Mr. Bellamy preach, and
probably became excited.
Feb. 28. Mr. Bellamy preaches at the Separate meeting. J. C. talks of going
in the morning, but, for some reason, did not go to hear him. In the afternoon,
however, he heard Mr. Bellamy. He says there were some "in conviction," and
that he was something concerned about himself..March 1. " This day hath passed over with much commotion."  Went in the
morning and heard Bellamy at -the Separate meeting. He preaches from Paul's
words, "I glory in nothing," &c., " excellent well."  In the afternoon from
" Strive to enter," &c. "' Many Christians were stirred up and enlivened. At a
meeting held after College prayers, Throop was filled very full by the Spirit of
God. We were called down by some of the Seniors, and it was the sweetest
meeting we have had since we came to College. Mr. Bellamy and Mr. Pierpont
came to visit us in College.  We signed a letter to send to Mr. Tennent."
Mcarch 2. Settled with Mix, and paid him ~9, 12s. This night went  to Mr.
Pierpont's, and there were a number of the children of God, as I trust. Brainerd, 1st, repeated a sermon.
JVarch 3. This day Mr. Stiles [prob. Abel Stiles, gr. 1733, Tutor, 1736]
preached, but I did not like him. After the meeting, Russell, Leavitt, and J. C.
went to see some " distrest souls."
March 7. Mr. Noyes preaches and administers the sacrament. In the afternoon
he preached from  Titus, "not by works," &c., and "he made a miserable
hand of it."  J. C was absent from the stated meeting this evening. Spencer,
Brainerd and Brown carried on the meeting. J. C. in his closet read Jos.
Allyn's works.
March 9. J. C., Williams, 3d, and Leavitt visit Brainerd and his brethren
and are "very handsomely treated by them."
Mlarch 11. Quarter day. Lockwood and he talk, pray, and spend the night
together.
March 12. " This day I was fined one penny for being tardy. This day the
venerable Rector came off his journey."  He laments his " deadness" and sighs
for a better state.
March 14. Sabbath. After prayers, Williams, 2d [Eliphalet Williams, S. T. D.
Soc., d., 1803] went home with the Reverend Rector to get leave to go to the
meeting; but he would not suffer him; but said, if he was conscience-bound,
he might go home for a little time, while the times grew better." Mr. Woodbridge preached to-day.
M~arch 15. "I have had some discourse with a certain young woman about
religion." This day has been exceeding cold.
ML~arch 16. Another cold morning.  He hears that Mr. Clap is about getting
a minister to preach in the Hall. He hears also that Mr. Cheney, of Waterbury,
has drowned himself.
March 17. Sir Woodbridge preaches a lecture in the meeting house. A good
discourse.
March 18. " This morning I had a very beautiful meeting. I dreampt that




65
I was brought to behold my parents, my brothers and sisters, rejoicing in the
Lord; and some of my relations rejoicing with them."  "This day I have been
very rude, considering my circumstances.  My case, I fear, is very bad."
[This may refer to the consequences of his rudeness, or it may be only one of
his customary confessions.]  He is informed that Rector Clap has forgiven
Throop's attendance at the Separate meeting.
Mflarch 19. Mr. Burr preached.  Lloyd seems to be somewhat affected. [This
was Nlathl Lloyd.]
Misarch 20. Mr. Burr preached again "exceedingly well."  J. C. is still dull.
Mr. Parsons preached in the Hall.  [Prob. Jona. Parsons, gr. 1729; afterwards
settled in Newburyport, and an intimate friend of Rev. John C. He died in
1776.]
March 21. Mr. Burr preaches, and sets forth the terms of the law. 3r. Bellamy preached in the meeting house in the afternoon. At night, Burr preached
in the Hall, from " Seek ye first," &c., which he applied to the scholars in particular.  J. C. retires with Ely [Simon Ely] into a " lot to pray."
McTiarch 22. Mr. Burr preaches.  J. C. still like a stone.  At night, Mr. Willbart preaches in the Hall. Lord, pr'inmus, seemed affected somewhat.  [Jona.
HIaynes Lord is the only one of the name on the catalogue for that time.] This
night, Mr. Parsons preached at the Separate meeting.  )Mr. Lockwood arrives.
M~arch 23. —Walks at noon with Lord, pritmus, and with Russell.  They talk
of religion.  Mr. Robbins preaches at the Separate meeting in the afternoon.
In the evening Mr. Burr preaches in the Hall.
M~arch 24. Writes to his parents.  Lord, 2d, goes from College. Mr. Burr
preaches in the evening. J. C. is affected by it.
Mllarch 25. " This day I walked about like a vagabond." In the afternoon Mr.
Burr preached at the meeting exceeding well.
March 26. " This day we have had no preaching from those ministers of God,
that have preached so frequently of late."  [The protracted meeting lasted
from the 19th to the 26th of March.]  A noise that evening in one of his ears,
put him a thinking.
Mlarch 27. Wakes at early dawn in distress of mind. In the afternoon, Mr.
Burr preached in the meeting house.
M~arch 28. Sabbath.  Mr. Burr preaches all day.  "Since last Friday I
have heard thirteen sermons from the ministers [of truth] I trust.  [He means
last Friday week.].lMarmch 29. " This day I do not remember much what hath been acted."
This night Ely sailed for home. No meeting of the class..3arch 30. Talks with Strong about his vile condition.
MItarch 31. We finish the Evangelists.  "'I and some more get a berth for a
voyage home."  Dull and lifeless in religious things.
Ap. 1. A broken day. Sent things on board the vessel, which was prevented from sailing by a storm.  " Took leave of my school-fellows."
5




66
Ap. 2. Sailed from New Haven for New London. Wind contrary-frightsea-sickness-bad night-tossed about on the Horse-race.
Ap. 3. "Reach New London at one P. M. Take boat for Norwich, and
get there about 5."  Then he and Draper travel till nine o'clock, and come to
Dea. Lathrop's.
Ap. 4. Sabbath. Mir. Mills preached. At noon he is something distressed
to see the great joy of his mother, brother and sister. He never saw such a
meeting. He fears he is wearing off his convictions, &c.
Ap. 5. He is concerned about himself.  He attends a meeting at Capt.
Brown's. Full attendance.
Ap. 12. "I went clown into town. This night Mills preached.  We had
some of us a very live meeting. I tarried at uncle Solomon Paine's."
Ap. 13. Talkedwith uncle Solomon about religion. He related his experience. This afternoon Mills preached. His words seemed to have a very great
effect upon the audience. I was distrest, but others more so. There was a
great stir indeed.
Ap. 14. This morning Mr. Baker preached at uncle Johnson's.  Some seemed
to be alive, and some dead. After sermon, a company of us went to Newent
to hear Mr. Meacham, and Sir Judd. Something of a stir, and sonze very bold
opposers.
A.p. 15. Rode with M3I. Meachanm  and uncle Elisha Paine to the W~est Farm.
Meachaam preached: considerable stir.
Ap. I1. His convictions are faint. He returns home with his uncle. He
makes the acquaintance of Sir Lewis.
Ap. 17. Walked with Aunt Constance up to Grandmother Paine's.
Alp. 18. Mills preached. Brother Ebenezer taken into the Church.
Ap. 19. Visits Sir Lewis. Goes with him to the Lower End meeting. Sir
Lewis did well, and they were all filled.
Ap.l 20. This forenoon I spent with Lucy Cleaveland. [She was daughter of
his uncle Henry.]
Azp. 21. J. C. kept school for Sir Lewis. There was a meeting at uncle
Elisha Paine's.
Ap. 22. He is stupid. His father relates his experience.
Apl) 23. Mills preached. J. C. and Mr. Bradford took a walk among the
hills to pray.  "This night I heard of a bird's crowing before a man's door at
Saybrook."
Ap. 26. He spends the forenoon in the nmill-house in prayer and reading the
Scriptures. In afternoon Mills gave a funeral discourse on Saml Adams.
The children of God were very live at the funeral. A spirit of exhortation
was poured down upon them. Two persons were "struck into conviction."
Ap. 29. This forenoon, I spent at uncle Johnson's, and in travelling. Some
discourse I had with Enos Hide upon the way; some with Stephen Backus;
some with an opposer.




67
Mfay 6. ]IMr. Mosley preaches from Luke xxii: 48. He preached exceeding
well. There was a revival among Christians, and a stir among sinners, but my
heart was hard as adamant.
2May 7. Labored out of doors for about an hour. Mr. Mosley preached from
Hebr. " Wherefore as the Holy Ghost saith," &c. Then Mr. Mills preached from
MIalachi ii: 7.
Both the brothers Cleaveland, years afterwards, obtained their degrees.  In view of the whole transaction ending in their expulsion, I
remark:
1. All these difficulties grew out of the attempt of. the Colonial
government and of those who supported its measures, (including the
College,) to sustain the Congregational Establishment.  This had begun to be shaken by the divisions that had arisen on questions of
theology and practical religion, and by the rising  spirit of liberty
The firiends of the ancient order who had been trained to feel that
the prosperity of the Church depended on it, were naturally disposed
to put forth extraordinary exertions to suppress the movements that
looked to its overthrow.
2. The governors of College were correct in pronouncing the proceedings of the Church at Canterbury illegal.  They were honest in
considering the circle of young "New Lights " to which the Cleavelands belonged, as seditious in their spirit, and as responsible for needless commotions in College which involved incivility and disobedience
to the College officers. In the act of expulsion they expressed the
opinion that the offenders had been prevented from  making due acknowledgments by " the ill advice of others," evidently alluding to
the ministers whose counsel they had taken. But they were unreasonably severe in requiring the young men to humble themselves by a
public confession, for actions done in ignorance of the law of the Institution, in a case where ignorance was excusable. And their endeavors to support the General Assembly in the effort to put down Congregational dissent by the infliction of severe punishments, were mistaken and ineffectual.
3. The young men who were thus dealt with, although they may
have  been, like Brainerd, for a time tinctured with an unhealthy
zeal, were nevertheless actuated by principle. In leaving College,
they doubtless made a painful sacrifice in obedience to the dictates of conscience. They both became ministers of the Gospel, and
bore through life an irreproachable character.




68
The religious Diary of John Cleaveland, with its record of fluctuating emotions, resembles that of Brainerd.  A rapturous excitement
of feeling is followed by a corresponding depression. Such alternations
of feeling were mistaken for changes of character; and this mistaken
idea tended more than anything else to produce them.  The laws under which the religious emotions are developed, were little considered; and this error in practical theology, deprived many of the
best men of the peace which Christ left to his disciples. The distress
of Brainerd often sprung fiom  ill health, morbid introspection, and
other causes that do not imply a want of consecration to God.  It is
this fact that renders his life, in some of its features, a melancholy
piece of biography.  The consequences of the great Revival did much
to correct the perverted ideas relative to religious emotions, which
prevailed during its progress.  This is abundantly shown in the correspondence and other writings of Edwards.  But errors on this subject
had a lasting effect on the type of piety prevalent in New England,
and from them we have not yet recovered.
No. VII.
The title of this Protest against Whitefield is as follows   "The
Declaration of the Rector and Tutors of Yale College in New Haven,
against the Rev. Mr. George WVhitefield, his Principles and Designs,
In a letter to him."  It followed a  similar "Testimony of the
Faculty of Harvard College, " published in December of the previous
year, and Resolutions of the same character passed by various Associations of ministers.
On the occasion of his first visit to New Haven, Whitefield had
dined with the Rector and Tutors, and visited the library of the College. The subsequent appearance of his Journal gave just offense to
many of the clergy of New England. He said, among other things,
in this inconsiderate publication  " As to the Universities, I believe it
may be truly said the light in them is now become darkness, even thick
darkness that may be felt." He also said that he " was persuaded the
generality of preachers, talk of an unknown, unfelt Christ;" and
" many, nay most that preach, I fear, do not experimentally know
Christ."  Davenport and numerous fanatical exhorters, striving to




69
imitate Whitefield, were travelling from  parish to parish, inflaming
weak minds by their wild, denunciatory harangues.
The Declaration of the Rector and Tutors aims to establish two
points. They say,
"First, it has always appeared to us that you and other itinerants
have laid a scheme to turn the generality of ministers out of their
places, and to introduce a new set of such as should be in a peculiar
manner attached to you; and this you would effect by prejudicing
the minds of people against their ministers, and thereby induce them
to discard them or separate from them."
"Secondly, it has always appeared to us that you and other itinerants have laid a scheme to vilify and subvert our colleges, and to introduce a set of ministers into our churches, by other ways and means
of education."
In support of the first proposition they appeal to Whitefield's cenisure of the ministers as for the most part unconverted, and his assertion that " all unconverted ministers are half beasts and half devils,
and can no more be the means of any man's conversion than a dead
man can beget a living child."  They also refer to the remark of Tennent, in his Nottingham sermon, (which Whitefield had pronounced
an unanswerable discourse,) " that those who are contented under
such a ministry are as blind as moles, and dead as stones, without
any spiritual taste or relish."  They then endeavor to show that to
persuade the people to discard their ministers or separate from them
was something intended and designed by Whitefield. They infer this
from what they pronounce to be the obvious tendency of his words
and actions, and from the course pursued by the Separatists who professed to take him for a model and whose conduct he had never publicly disapproved.  They also allude to what Whitefield had told Edwards of his intention to bring over a number of young men fiom
England to be ordained by the Tenneuts; and deduce the conclusion
that these foreigners were intended to supplant the pastors whom he
complained of as unconverted.
They suppor't the charge against him in reference to the colleges,
by inferences from what Whitefield had published in respect to their
unfitness for their appropriate work of training ministers, and from
remarks of Tennent in the sermon before mentioned, to which he had
given his sanction.




70
It is not difficult to determine the merits of this unhappy controversy.  Whitefield confessed that what he had said of the clergy and
colleges was unguarded and unjust, and with his wonted nobleness
expressed sorrow for the wrong he had thoughtlessly done.  It is not
strange that the persons injuriously affected by his reflections, should
have felt deeply wounded at finding themselves thus held up to reproach before the world by so conspicuous a person.  There was
ground also for suspecting Whitefield of lending countenance to the
reckless itinerants of the class of Davenport.  He was himself disposed to a superstitious faith in dreams, sudden impulses and bodily
possessions, (as his writings abundantly show;) and in a letter written
about the time " the Declaration' was published, he mentions "the
good Davenport." But the faculty were grievously mistaken in supposing that he had laid a scheme to eject the ministers from their parishes and to introduce others in their place. Especially is this accusation
painful to read, when we see it made in the face of what he had so
candidly said in his reply to the Harvard "Testimony": "Such a
thought never entered my heart; neither, as I know of, has my preaching the least tendency thereunto.  I am determined to know nothing
among you, but Jesus Christ and I-irm crucified. I have no intention
of setting up a party for myself, or to stir up people against their pastors."  "At the same time, I desire to be humbled and to ask public
pardon for any rash words I have dropped, or anything I have written
or done amiss. This leads me also to ask forgiveness, Gentlemen, if
I have done you or your society any wrong."  The proofs which the
Rector and Tutors adduce, would indeed, in the case of any man less
impulsive, less heedless of consequences beyond an immediate object,
have been sufficient to justify their opinion. But when we understand the character of Whitefield, however we may deplore the faults
fromn which he afterwards almost entirely recovered, we have no difficulty in giving credit to his disavowal of the purposes imputed to
hiim. Still, an attention to all the facts and to the circumstances of
the time will prevent any one from condemning the Declaration of the
Rector and Tutors, as if it were a monument of bigotry and intolerance. It was necessary to make a stand against fanaticism, and they
directed their blow at him whom  they erroneously considered as intentionally responsible for all the disturbance occasioned by the wild
pretenders who resembled him only in the loudness of their voices.




71
Attached to the " Declaration " is a singular postscript concerning
the Moravians, whose principles appeared to the Rector and Tutors
"to be artfully contrived to prepare the minds of men for Popery."
They allude to the imprisonment of some of them  in New York, and
conclude with this request addressed to Whitefield: " Now as you are
a friend and patron of the Moravians, and have acted in concert with
them, we presume that you are well acquainted with their principles
and designs, and would very much oblige the world, if you would give
some light and satisfaction in this matter, and ease them of their fears,
if they are groundless."
No. VIII.
The pamphlets of that day, and still more the unpublished papers
of Dr. Stiles, enable us to understand the course taken by President
Clap, in the different periods of his presidency. Prior to the year
1752, he cooperated earnestly with those who sought to prevent
divisions in the churches.  I-e was then governed, not by theological
considerations, so much as by his fear of the disturbance and contention in parishes, resulting from the religious agitation excited by the
revival preachers.  He was prompted, under the impulse of this
feeling, to second the wishes of the Colonial government by dealing
severely with students who showed discontent with the established
worship.  Hence, the expulsion of Brainerd and the Cleavelands:
lience, also, the Declaration against Whitefield. But when the New
Light preachers were assailed by latitudinarian opposers, the President felt disposed to side with the former.  The more his interest
was awakened in the direction of religious doctrine. the more would
his sympathies be withdrawn from  the men with whom he had
formerly acted. This change was hastened by the fact that he
found himself withstood in his design to form a church in college, by
former firiends, and supported by many to whom he had previously
been opposed.  Judge l)arling, for example, one of the signers of the
Declaration concerning Whitefield, who had joined the President in
decrying enthusiasm, now came out against him.  It was mentioned,
as a significaut fact, that Dr. Daggett shortly after he began his
duties in college, on the occasion of his illness, sent a request that
prayers might be offered, to the separate church. The Rev. Chauncey




72
Whittelsey, not long before President Clap's death, in a letter to Dr.
Stiles, speaks of himself as no longer admitted to the President's
counsels. Dr. Stiles, whom President Clap had befriended in his
youth, likewise considered himself as no more possessing his sympathy.  The President's theological opinions had not been modified,
but he sustained the policy adopted by the New Light party in the
General Assemlbly; and on this account was called a political New
Light.  At different times fiom  the year 1730, as we are informed
by Dr. Stiles, the rumor was started that both Harvard and Yale
were lapsing into Arminianism.  On the arrival of Whitefield, this
charge was revived.  In consequence of this suspicion, fifteen or
twenty young men were induced to go fiom  New  England to the
College of New Jersey, during the first ten years after that institution
was founded.  The New Jersey College was under the control of
New Light ministers who were free from  all suspicion of Arminian
tendencies. It received from the General Assembly of Connecticut,
when the New  Lights in this body had got the predominance,
permission " to draw a lottery " for its benefit, within the limits of
this colony.  In a letter signed  by President Burr, the trustees
acknowledged the favor with gratitude, promising that " while the
College of New Jersey shall have a being, or continue to diffuse its
benign influences throughout the  Southern  Provinces  of North
America, it will not be forgot that this honorable Court encouraged
it in its infancy, and helped to give it a lasting establishment."
These circumstances awoke the surmise that President Clap's newly
developed concern for the cause of orthodoxy in doctrine, which
swallowed up his former zeal for external conformity and union, was
dictated by a desire to save the popularity of the College.  Such
a motive was directly charged upon him by the excited pamphleteers
who were offended at his conduct.  But the accusation, probably,
had no foundation in truth. There is no reason to question the
sincerity of his principles.  The most candid of his adversaries
acknowledged the rectitude of his character.  Imperious he may
have been, and destitute of the power to conciliate other minds;
but he was unquestionably honest and unselfish. A small manuscript
book has been put in my hands, in which President Clap recorded
his reflections upon  "certain remarkable  occurrences in  Divine
Providence," in the course of his life.  The expressions in it of




73
devout affection for God, and of strong confidence in His mercy,
together with the earnest supplications for light and strength from
above, are indicative of a piety not less deep if less fervent, than
that of Brainerd.  This little book concludes thus: "July 7, 1763.
New Stile.  I, being this day sixty years old set apart some special
time, to review my past life, and to examine into the evidences of the
reality and proficiency of grace in my heart.  I have for above
forty years, had a steady and confirmed hope; and upon a strict
review, I think my great, steady and ultimate end and design, has
been to do and fulfill the will of God and to promote his glory. And
my governing principle always has been to do that which God
would approve and justify in the great day.  Though by reason of
the natural deadness of my own heart, and my being so constantly
involved in public business, I have not had such a strong and lively
exercise of grace [or] made such progress in it, as I ought to have
(done."
No. IX.
The theological principles and position of Dr. Stiles deserve a more
particular notice than they have yet received.  HIis father, the Rev.
Isaac Stiles, of North Haven, was a preacher noted for his talents and
his vigor in the pulpit.  He was one of the most energetic opposers
of the new measures adopted by the followers of Whitefield, and resisted all innovations upon the ecclesiastical system established by the
ancient laws of this Colony.  In his Election Sermon at Hartford in
1742, he took occasion to reprobate the conduct of those who, as he
thought, were making divisions in the Church, and to comment with
great severity upon the general character of the New Light party. After describing the separate meetings as " schismatical conventicles," he
says: "I would humbly propose whether this be not an iniquity to be
punished by the Judges, and whether in these times not of ignorance,
but of great light, these things should be connived and winked at by
any?  Can nothing be done to heal our unhappy divisions? to put a
stop to and prevent unscriptural separations and disorderly practices
of various kinds, which have a direct tendency to, and by a natural
causality necessarily do, disturb the peace of this our Jerusalem, and
greatly weaken the walls of it?"  "Those evil surmisings," he adds,




74
"and uncharitable jealousies one of another, these aspersions cast one
upon another, and upon some of the best friends of our Zion, those
strifes and contentions among us in towns, churches, &c., are very
provoking to God, and are like to be ruinating to ourselves."  He
exhorted the Rulers to put in execution the laws against schism.  To
the ministry, he said  " Here let mle enter a caveat against some things
which have an undoubted tendency to lpull down. and destroy, instead
of building up Jerusalenm.  Beware of that Luciferian pride and arrogancy which prompts some to invade the divine prerogative, to anticipate the work of the Day of Judgment, to take upon them to judge
the secrets of men's hearts and determine their state Godward, to
censure and condemn even those as unconverted and hypocrites' of
whom the world is not worthy.' "  He is careful, however, while denouncing extravagances, to express his deep thankfulness for the genuine fruits of the Spirit visible in the extensive revival.  In this he
was entirely sincere.* While thus hostile to movements which he
deemed promotive of discord and confusion, the father of Dr. Stiles
was equally averse to the rigorous imposition of creeds and systemns of
Divinity.  In the sermon at the ordination of his son at Newport, in
1755, he thus addresses him: "Let your sermons smell of the lamp;
and preach CHRIST, not Calvin, not Luther, nor Armrinius."  " Con.
tend earnestly for the faith once delivered to the Saints you must; but
then not the doctrines of Calvin, or of Chrysostom, but of CHRIST, are
to be regarded as infallible.  The Bible must needs be the only system
of Divinity to be depended upon, as the unerring rule of faith and manners."  " Don't (Procrustes like) be for stretching every man that is
shorter than your bed, to the length of it; nor for cutting' them short* How this sermon was regarded by the party adverse to the preacher,
may be judged from the account of it by Trumbull in his History, Vol. II,
p. 167. lIe was one of the "New Lights," and succeeded the Rev. Isaac
Stiles at North haven. " The preacher at the election," says Trumbull, " was
the Rev. Isaac Stiles of North Haven. He was a most bitter enemy to the
work which God had been and was carrying on in the land, and to all the
instruments of it. He gave himself-great liberty to reproach them. HIe
compared them to Will with his wisp, and Jack with his lanthern, and pointed
the artillery of heaven, in a tremendous manner, against them. The Assembly thanked him for his sermon, and printed it, with all the reproach and
abuse of his brethren in the ministry, and of other Christians, which it contained."




75
er who are too long for it.  Don't, I mean, as the manner of some is,
be for casting out of your charity, for branding them  as graceless, for
condemning, anathematizing and dooming to damnation all that follow
not you.  Bigotry avTaunt! Get thee behind me, for thou art an offense to  me.  Bigotry! the  poison  and bane of social virtue;
would to God it were banished out of the world and sent back and
confined to the infernal shades, the place of its birth and nativity.
Might the Bereans nobly search the Scriptures, and judge for themselves? and must we act by an implicit faith, take th'ings upon trust,
and be tied down to systems and formularies drawn up by uninspired
men, how venerable soever their names nmay be?"
The principal tutor of Dr. Stiles when he wcas a student in college,
was Mr. Darling, —the same who published the pamphlet in opposition to the religious test introduced by President Clap.  "A mutual
friendship, which commenced at this early period, was ripened afterward into a cordial affection, and heightened the pleasure of the evening of their days."'
I mention these circumstances in the early life of Dr. Stiles, because they had their influence in moulding his opinions.
I. Dr. Stiles was a Calvinist.  A moderate Calvinist he may be
styled, if this appellation belongs to one who is sensible of difficulties
connected with the doctrines of his system, as well as confident of the
solid grounds on which these doctrines rest; who observes a certain
modesty on the deep matters of Predestination and Original Sin, lest
by an imperfect statement, or the utterance of a half-truth, he should
repel or confuse an honest mind; and who sets a higher value on the
palpable facts of the Gospel, than on the subtleties of scholastic theology.  The most extended exposition of his doctrinal views is found
in his discourse on Christian Union, delivered in 1760, before the
Congregational clergy of Rhode Island.  The first topic embraces an
account of the fundamental principles of Christianity and Ecclesiastical Polity in which the Churches of New England were thought to be
generally agrleed.  These are fifteen in number.  i. The Being, the
Character, and the everlasting, all-controlling Providence of God.  2.
That notwithstanding God created this, as he did all other worlds, in
order and rectitude, yet that we are now in a fallen and universally'* HIolmes's Life of Stiles, p. 11.




76
depraved state.  He alludes, under this head, to diversities of judgnent in respect to the origin and descent of moral evil, but claims that
two things were confessed by all, —one, that no blame is to be ascribed
to God as the author of it; the other, that it is a fact.  For himself,
he avows his agreement with President Edwards, that we were created pure, aln  without stain, but in consequence of Adam's sin we enter a corrupt and disordered state, destitute of a native propensity to
holiness, though with no positive propensity to ill, so that " the latter
immnediately takes place in our natures, and by the time we arrive to
the years of moral discretion, we find ourselves, one and all, to have
fallen a sacrifice to pollution."  3. It is beyond the power of man to
recover and save himself.  This impotence relates both to the regaining of holiness and the making of an atonement for past transgression, and includes, besides, an inability, without divine assistance, to
comply with the conditions which entitle us to the blessings offered in
the Gospel.  4. The Divinity and Atonement of the Saviour; the
Atonement being the meritorious foundation of the believer's salvation.  5. The Influences and Operations of the Spirit.  6. The results
of the last two principles in our Justification, Regeneration and Sanctification.  The duty of inculcating a life of purity, holiness and virtue.  8. In the encouragement every sinner has, however helpless he
may be, to hope that the use by him of the appointed means of recovery, will terminate in his final salvation.  9. The Resurrection of
the Dead, the future Judg'ment and final Retribution.  10. The positive institutions of Baptism and the Lord's Supper.  11. The Inspiration of the Scriptures and their Sufficiency as a Rule of Belief and
Practice.  12. The sufficiency and validity of Presbyterian ordination.
13. That "every voluntary Christian assembly have an inherent right
or power, which ought neither to be surrendered or controlled, of electing its own officers, such  as pastors, or elders, and deacons."  13.
That every individual Church has the sole power of judging and determtining its own controversies.  14. That the Churches, though thus
distinct and equal, hold a Christian  fellowship  and  communion.
"The equality and independence of every Congregational, Apostolic
Church, is in part the essential basis of the general union and confederacy."  In these points we have, without doubt, a candid account of
Dr. Stiles's mature sentiments.  They demonstrate that he was firmly
attached to what have been called the doctrines of grace.




77
II. Dr. Stiles was decidedly averse to the peculiarities of the New
Divinity.  IHis feeling on this subject is so well known, and so many
expressions of it are extant, that I need cite only one of them.  In his
Literary Diary for 1781, he mentions the reception of a letter from
Dr. Hopkins, which contained a description of the low state of religion
in Newport.  " The people in general," said Dr. Hopkins, "are going
from bad to worse, and I see no way for nmy continuing here longer
than till Spring.  Neither your people nor mine are disposed to attend public worship constantly, except a few individuals."  From the
comments of Dr. Stiles on this letter, I copy a few lines: " Remark 1.
Very lamentable is the state of religion at Newport, and particularly
that they will not attend public worship.  But 2. One occasion of this
negligence is brother I-Hopkins's New Divinity.  He has preached his
own congregation almost away, or into an indifference."  3. Where
the New Divinity ministers are liked, " their preaching is acceptable,
notfor the new tenets, but for its containing the good old doctrines of
grace on which the new gentlemen are very sound. and cleatr, andfull.
In other parts, where the neighboring ministers generally preach the
old Calvinistic doctrines, the people begin to be tired with the incessant inculcation of the unintelligible and shocking new points; especially that an unconverted man had better be killing his father and
mother than praying for converting grace; that true repentence implies a willingness and desire to be damned for the glory of God;
that we are to give God thanks that He has caused Adam  to sin and
involve all his posterity in total depravity, that Judas betrayed and tlhe
Jews crucified Christ, &c., &c.; that the children of none but comnmunicants are to be baptized, &c.; that the Churches and ministers are
so corrupt and Laodicean, and have so intermixed with the world
that the New Divinity Churches and ministers cannot hold communion, but must and do secede and sequester themselves from them."
It is obvious that the metaphysical theories preached by Hopkins sppeared to Dr. Stiles to be errors, and lie looked upon the preaching in
which these theories were prominent, as harsh, narrow, and injurious
to the interests of religion. His judgment concerning the transactions
in the great Revival, is fully declared in his Rhode Island sermon,
preached, let it be observed, as late as 1760.  "One source of different sentiment," he says, " were the unhappy excesses into which
our Churches have been transported in the late enthusiasm  that pre



78
vailed since the year 1740.  In the public, mistaken zeal, religion was
made to consist in extravagances and indecencies, which were not according to the faith once delivered.  Multitudes were seriously, soberly and solemnly out of their wits. The Scriptures were in danger of
being neglected for the indistinguishable impulses of the Spirit of
Godl; sober reason gave way to enthusiasm; the terrors of eternal
damnation, instead of subserving rational and sober convictions, were
improved to throw people into that confusion, firenzy and distraction
which unfitted them for the genial illuminations of the Holy Spirit.
Besides this, the standing ministry were aspersed, and represented under abusive suspicious of being unconverted, legalists, Arminians. And
as they were thus publicly and indecently vilified, so it was taught as
a duty to forsake their ministrations, and form  into separate assemblies.  And as was natural to expect, our churches were hereby rent
and torn and thrown into convulsions and confusions, to the great dishonor of the general cause.  Much of this indeed was piously meant and
honestly intended, and proceeded from a zeal for the cause of God.
Thus there was no doubt an intermixture of good, and it is to be hoped
many were savingly converted. Our churches have now in some measure cooled and recovered themselves, though the spirit of enthusiasm is
not altogether extinguished as yet, but operates and influences under
different pretexts and in a different form."  A single sentence in the
foregoing passage may serve to characterize the difference between Dr.
Stiles and such as warmly favored the revival. The former speaks of
"the intermixture of good" as if the evil greatly preponderated;
President Edwards, on the contrary, looked upon the movement as in
the main good, though intermixed with much evil.  They were equally
honest, equally attached to a pure Christianity.
11I. Dr. Stiles felt the importance of cherishing a catholic and charitable spirit.  Just before he began his ministry, he went through a
lonlg and distressing conflict with doubt.  He was led in the course of
this experience, to ponder the difficulties of faith, and to weigh the objections both to natural and revealed religion.  Hle was versed in the
history of religious controversies.  He was familiar with the various
systems by which it has been sought, in different ages, to state methodically the contents of the Gospel. His intercourse with eminent
mnen at home and abroad, was unusually extensive. And he had, by
nature, a kindly temper towards all.  These circumstances tended to




79
widen his sympathies.  They gave him  a distaste for polemi3 zeal.
They inclined him to give prominence to the truth on which Christians
agree, rather than to the matters on which they differ.  This notice of
the revival, from which I lhave quoted, concludes thus:' On all sides
there have doubtless been errors and indiscretions; let us put on condescension and charity; and nobly forgive one another."  Hle expresses to his correspondent, Dr. Alison, his desire to have " the names of
New and Old Light, and all other sectarian names banished and exchanged for the Christian name."  And on another occasion, he thus
declares his aversion to sectarian bonds: "There is so much pure
Christianity among all sects of Protestants, that I cheerfully embrace
all in my charity.  There is so much defect in all that we all need forbearance and mutual condescension.  I don'tintend to spend my days
in the fire of party; at the most I shall resist all claims and endeavors
for supremacy or precedency of any sect-for the rest, I shall promote
peace, harmony and benevolence. I honor all Protestant Churches so
far as they are reformed, and even the Church of England, as a sister,
by no means a mother Church.  But I conscientiously give the preference in my own choice to the Congregational Churches as nearest
the primitive standard, and most purified from the corruptions of the
Latin Church."  Actuated by these feelings, Dr. Stiles followed his
father in disliking creeds.  IIere he entirely dissented from his teacher and patron, President Clap. From annotations in a copy of Judge
Darling's pamphlet against the President, which are in the hand-writing of Dr. Stiles, we should infer that he agreed with his friend in his
vehement opposition to theological tests. In his sermon on union, he
is quite explicit.  He there complains of the desire of some to substitute " human interpretations given by authority of councils and
learned men, exacting that the sacred Scriptures be understood according to senses fitted and defined in human tests which all aclnowledge
to be fallible."  He demands unrestricted fireedom  of conscience.
" Not all the difference of sentiment, not all the erroneous opinions
that have yet been started, afford just umbrage for its extinction,
abridgment, or embarrassment.  Have the Plrotestant formnlaries subserved the truth as it is in Jesus?  Rather have they not in event
proved new  sources of religious dispute and undeterminable controversy?"  The following sentence evidently alludes to the position of
President Clap: "I am satisfied we shall err less if we make the




80
Scriptures the only rule of faith, than if we depart from this and substitute another; or, as many do, who say they believe the Scriptures
the only rule, and yet in all their judgments on Scripture, measure
that only rule by another rule."  In accordance with his principles,
Dr. Stiles did not accept the office of President, until he had obtained
fiom the Corporation the abrogation of the tests instituted by President
Clap, with the exception of an assent to the Saybrook Platform. This
at least, is true of Dr. Stiles, that while neither lukewarm in his convictions of truth, nor reserved in the expression of them, he won the
confidence of all parties, and his accession to the Presidency, as the
successor of President Clap, created general satisfaction.  The display
of learning in thie published writings of Dr. Stiles, seems to the present generation ostentatious, not to say ludicrous.  But this characteristic was owing more to the fullness of his mind, to his delight in all
knowledge and to his unaffected reverence for what is good in the past,
than to literary vanity.  It was not in his day the foible that it would
be now, and should not prevent us fiom doing justice to the truly excellent qualities of his intellect and character.  He was not simply the
most learned man of his time in America; he was one of the ablest
theologians, a bold advocate of civil freedom, a devout and disinterested servant of God.
No. X.
The election of Dr. Dwight to the Presidency of Yale College marked the triumph in New Etngland of the Edwardean theology.  According to Dr. Hopkins, there were, in 1756, " not more than four or
five, who espoused the sentiments which since have been called Edwardecan and New Divinity; and since, after some improvement was
made upon them,   oplckiztonian or Iloplkiznsian sentiments."*  In
1773, they had increased to forty or fifty.  In 1777, under date of
Nov. 7, we find the following passage in Dr. Stiles's diary:
" Rev. Mr. Edwards of New Haven, tells me there are three parties
in Connecticut all pleased with my election, viz, Arminians, who, he
said, were a small party; the New Divinity gentlemen, (of whom he
* Park's Life of Hopkins, p. 23.




81
said he was called one) who were larger he said, but still small, and
the main Body of the Ministers which, he said, were Calvinistic."
In a letter written in 1796, Hopkins informs us that among the advocates of the New Divinity were included " nmore than one hundred in
the ministry." A few years before, in 1787, Dr. Stiles thus records
his satisfaction at the apparent confusion of his theological opponents:
" They (the New Divinity gentlemen) perceive some of the pillars
are removed; President Edwards has been dead twenty-nine years, or
a generation; Dr. Bellamy is broken down, both body and mind,
with a paralytic shock, and can dictate and domineer no more; Mr.
Hopkins still continues, but past his force, having been somewhat affected by a fit and nervous debilitation; Mr. West is declining in
health, and besides, was never felt so strong rods as the others. It has
been the ton to direct students in I)ivinity, these thirty years past, to
read the Bible, President Edwards, Dr. Bellamy, and Mr. Hopkins's
writings; —and this was a pretty good sufficiency of reading. But
now the younger class, but yet in full vigor, suppose they see further
than these oracles, and are disposed to become oracles themselves, and
wish to write theology and have their own books come into vogue. The
very New Divinity gentlemen say, they perceive a disposition among
several of their brethren to struggle for pre6minence;-particularly
Dr. Edwards, Mr. Trumbull, Mr. Smalley, Mr. Judson, Mr. Spring, Mr.
Robinson, Mr. Strong of Hartford, Mr. Dwight, Mr. Emmons, and others.
They all want to be Luthers.  But they will none of them be equal to
those strong reasoners, President Edwards and Mr. Hopkins."  These
reflections conclude with a prediction which time has not verified:
"President Edwards's valuable writings in another generation will
pass into as transient notice, perhaps, scarce above oblivion, as
Willard, or Twiss, or Norton; and when posterity comes across
them in the rubbish of libraries, the rare characters who may read and
be pleased with them, will be looked upon as singular and whimsical, as
in these days are admirers of Suarez, Aquinas, or Dionysius Areopagita."
This whole passage shows Dr. Stiles's distaste for the peculiarities of
the new school of Divines; but it indicates clearly their activity, and
the power they were gaining. At the death of Dr. Stiles, Dr. Dwight
had become so eminent a man in the judgment of the public, that his
election to the Presidency was in accordance with a general expecta6




82
tion. From that time the old Calvinism, as something distinct from
the Edwardean Divinity, disappears fiom view.  This result is owing
very much to the personal influence of Dwight.  He communicated to
others the reverence he felt himself for the genius of President Edwards.
He gained strength by discarding the eccentric theory of Hopkins and
Emmons concerning Resignation, which he had espoused in early life,
and especially by vigorously opposing their odious propositions relative to the Divine efficiency in the production of sin. His pupils, comprising in their number such men as Griffin, Beecher, Stuart, became
distinguished preachers and rose to the position of leaders in the theological world. From the outset, indeed, the disciples of the New
Divinity displayed superior energy, both in the investigation of truth
and in practical enterprises for the spread of God's kingdom. A man
like Bellamy or Sinalley, was himself a host. They were naturally
selected to preside over colleges and drew to themselves young men
who were studying for the ministry. They were very active in the
earlier undertakings in the cause of Missions. Their efficiency was
seen in the revivals of religion which took place in New England
from the closing years of the last century down to a recent period.
By a variety of agencies, the party professing the ancient Calvinism
and eschewing " the improvements" of the New Divinity, has been
quite obliterated in New England. Eighty years ago, the followers
of President Edwards among the Calvinistic clergy, were said by his
son, the younger President, to be few in number.  At present, there
are some who are scarcely aware that there ever was a time, since his
death, when the Calvinists of New England did not regard President
Edwards as the most authoritative expounder of their principles. I-Iis
theology, however, it cannot be denied, had from  the beginning the
respect of many who refused to adopt the additions proposed by his
disciples.  It is still a mooted point among the interpreters of his
writings, whether he deviated fiom  Calvin in anything, except in
modes of statement.
No. XI.
The Confession of Faith and the Covenant of the Church in College, are as follows:
THE CONFESSION OF FAITH.-YOU [and each of you] solemnly profess your
belief that there is but one God, in three persons, the Father, the Son, and the




83
Holy Ghost; self-existent, independent, eternal, unchangeable; infinite in power,
wisdom, holiness, goodness, and truth: —that by him all things were made; and
are preserved and governed according to his own most wise, holy and good pleasure; and that you are his creature, and under the most righteous and solemn
obligations to serve and glorify him with all your powers while you live.
You also profess your belief that the Scriptures of the Old and New Testament
are the word of God; revealed to mankind by the spirit of truth; and containing every rule of faith and practice which is obligatory on the conscience
of mankind.
Thus you profess and believe.
THE COVENANT.-YOU [and each of you] now solemnly avouch the Lord
Jehovah to be your God; your Father, Redeemer, and Sanctifier; and do
solemnly give up yourselves to him, as his children; purposing and engaging,
so far as you know the state of your own minds, to obey, through his grace,
without which you can do nothing acceptable to him, all his commandments
and ordinances; and denying all ungodliness and worldly lusts, to live soberly,
righteously, and godly in the present world.
Moreover, you covenant with the members of this church, to walk with them,
through the influence and assistance of the same grace, in the order of the gospel; to submit, as becometh Christians, to the discipline prescribed by the Redeemer; to watch over your brethren; to instruct, reprove, admonish, comfort
and strengthen them; and willingly to be instructed, admonished and reproved
by them, with the meekness and humility of the gospel.
Thus you covenant and promise.
We, then, the members of this church of Christ, do also covenant with you,
that through the same divine assistance, we will perform the same Christian
duties to you.
And may God enable us to be mutually faithful, through Jesus Christ; to
whom be glory forever. Amen.
N. B. By a rule of the Church, adopted in 1829, all communicants who join
any of the College classes, and who expect not to commune with other denominations of Christians, are required to bring letters of dismission, and unite
with the Church, in four months from the time of their admission into College; and members who leave the College, are required to take dismission in
six months from the time of leaving.
No. XII.
The following description of the revival of 1831, is extracted firom
Prof. Goodrich's Article on the History of Revivals in the College, in
the American Quarterly Register, Vol. X:



84
"The spring of 1831 will long be remembered as one of the most
remarkable seasons of refreshing from on high, which has ever been
experienced at this College.'The first church meeting of the term [two days after College came
together] was one of peculiar interest. The earnest inquiry was,
what shall we do to secure the divine blessing? It was finally proposed that all who felt desirous of a revival, should meet on the next
Sabbath evening to pray for it, and adopt such measures as duty might
dictate.  The Bible Class on Saturday evening [Jan. 22d,] was full to
overflowing; after which one individual was disposed to go and converse with the Professor on the subject of his soul's salvation.
There was something very striking in the appearance of College at
this time. Though not another instance of seriousness was known to
exist in the institution, every one seemed to anticipate the result, and
the whole of College stood waiting in solemn expectation, to see the
arm of the Lord revealed. Within the compass of the next week, the
long-sought influence of the Spirit came, not with rapid and overwhelming power, as in the revival of 1802, but rather like the' still
small voice' before which the prophet wrapped his face in his mantle
as he stood upon the mount. It spread silently and slowly through
the whole institution.  The number under conviction of sin was never
very great at any one time, but as these were led by divine grace to
put their trust in the Redeemer, others were brought forward in their
place, through the prayers and labors of the people of God; until at
last there were comparatively few rooms left, where the cry was not
heard,''What shall I do to be saved 2'-or the voice of thanksgiving
raised to the Father of lights from whom'cometh down every good
and perfect gift.' Many, indeed, of those who were awakened, afterwards yielded to the fatal delusion of putting off repentance to a more
convenient season; but, before the end of the term, nearly one half
of the impenitent in College, were hopefully brought into the kingdom of God.  As the fruits of this revival, seventy-four were added
at a subsequent period to the College Church, and not far fiom thirty
to other churches.'*
"Religious meetings were not greatly multiplied during this revival.
To the ordinary exercises with which the year commenced, a sermon
* This paragraph is quoted by Professor Goodrich from an account written at
the time by Mr. Peter Parker, since missionary in China.




85
was added on Sabbath evening; and at first one meeting for inquiry,
and afterwards a second, in the course of the week. These meetings
rarely exceeded an hour in length. The brethren of the Church, with
those who had hoped in Christ, met for a few moments each morning
aftel breakfast, to pray and converse together, and then turned to the
ordinary duties of the day. The amount of study during the term,
was very little, if at all, diminished by the revival; and in many instances, there was an immediate and very marked improvement in
scholarship, among those who were subjects of the work. Much of
the success which attended the labors of the brethren, was owing to
an uncommon degree of delicacy and tenderness in their intercourse
with the unconverted, and of mutual concession and fervent love
among themselves. The sense which they all seemed to feel of dependence on the Holy Spirit to produce the desired results, was
stronger and mnore prevailing than I have ever witnessed in any other
c.ase."
"The circumstances attending the close of this revival were remarkable. Down to the first week in April, it went on with unabated
power; and at no period were the prospects of its continued pro.
gress, more encouraging than at that time. It appeared, indeed, as
though nothing stood in the way of the conversion of all College;
that, if the work went forward, as there was every indication it would
do, to the end of the term, it must cease for want of subjects; and the
whole Church seemed to share in the humble but fixed determination
that, with the aid of divine grace, nothing should be wanting on their
part, to secure so blessed a consummation.  At this period, the assistance of Christians in College, was requested by the churches of the
city, in efforts to prepare the minds of God's people for a protracted
meeting, which was soon to be held. These efforts, and the services
of the meeting which soon followed, devolved, to a great extent, in
consequence of a failure in expected aid, upon those officers of College
who had been actively engaged in the revival there. The sympathy
and interest of the College Church, were, very naturally, turned to the
wider field which lay open before them,' already white for the harvest.' As the work in town advanced with unexampled rapidity and
power, and hundreds were seen, without the slightest disorder or excitement, pressing at once into the kingdom of God, the hearts of the
brethren in College, were naturally drawn f6rth, and their prayers




86
directed, to the scenes of triumphant grace which Mwere opened around
them.  The revival in College seemed to be merged in the revival in
town; and from the close of the protracted meeting, which lasted three
days, there was hardly a single new case of conviction among the students, and but few instances comparatively, of hopeful conversion
among those who had been serious before. As the result of the revival
in town, nearly nine hundred persons, in all the churches of every denomination wAere added to the professed followers of Christ."
The Rev. Dr. Dutton, of New Haven, who was then a student in
College, has kindly furnished me with the following additional recollections of this revival:
"The College was favored, during this great work of grace, by having among its officers and students many who were' wise to win souls.'
Peter Parker, afterwards missionary to China, was then a member of
the Senior Class. He had great influence, for there was universal confidence in his Christian character; he devoted the larger part of his time
for weeks to religious work; and his addresses and conversations were
most skillful, judicious and earnest. Among the theological students
whom I remember as having an excellent influence in the conference
meetings, and in private conversation. were Albert Hale, now pastor
of a church in Springfield, Illinois, Edwin Stevens, afterwards missionary to China, Amos Pettengill, Horace Bushnell, and William Carter.
The four last were Tutors.
"I'But specially worthy of mention were the labors of Professor
Goodrich, Dr. Taylor and Dr. Fitch. Professor Goodrich and Dr.
Taylor were resorted to by a large number of inquirers for the way
of salvation; and their mode of directing them evinced a high degree
of Christian wisdom,-great knowledge of the gospel, and of the
laws and operations of the human mind when under the influence of
the truth and the Spirit.  Dr. Taylor frequently preached in the evening in the Rhetorical Chamber, with great solemnity and power.
His discourses were admirably adapted to convince of sin, and to lead
to repentance and faith.  Dr. Fitch's sermons in the Chapel on the
Sabbath and at the meetings in the city, were wonderful examples of
ingenuity, earnestness and eloquence. Some of them made so deep
an impression on my mind that they are remembered in all their parts
to this day, though twenty-seven years have elapsed,-particularly his'Covenant sermon,' as it was called, fiom the text:' I will make an




87
everlasting covenant with you, even the sure mercies of David;' and
his sermon on Procrastination, from the text'Go thy way for this
time, when I have a convenient season, I will call for thee.' To those
three honored len, many have felt themselves greatly indebted for
their works of Christian wisdom and power under that gracious ministration of the Spirit."
In connection with the allusion, in the preceding paragraph, to Dr.
Goodrich's usefulness as a religious counselor, it is proper to mention
the service he has rendered the College, through the weekly evening
meeting which he has long conducted.  The Saturday evening meeting for prayer, has been spoken of on page 25th of the Sermon. After
the death of Dr. Dwight, this meeting came chiefly under the charge
of Dr. Goodrich, and with some intervals, has been held by him, either
on Saturday or Sunday, up to the present time. There are many grad.
uates of the College who look back upon this meeting and upon the
pastoral advice received in private from  Dr. Goodrich, with fervent
thalnkifulness.
No. XIIII.
It is not implied that the course of study was ever theological to
such an extent as to exclude other sciences which belong to a liberal
education. For the design was, not only to send out ministers, but
learned ministers; and besides, to train young men for civil life. In
the early times, in respect to the relative prominence given to Divinity,
Yale was not distinguished from Harvard, as Prof. Kingsley has conclusively shown in his review of Quincy's History.  (See Biblical Repository, 1841 and 1842.)  In his sketch of the history of Yale College, Prof. Kingsley has thus described the curriculum of study pursued in the first period after its foundation.  "Logic claimed the principal attention, and skill in syllogistic disputation, was the chief object
aimed at. Burgersdicius, Ramus, Crackenthorp, and Keckerman, were
the great lights of the time.  The Freshmen were employed the first
four days of the week on Latin, Greek and Hebrew; beginning logic
in the morning, at the latter end of the year, and metaphysics and
mathematics the fourth year.  All resident Bachelors were required
to dispute syllogistically, once a week, and all undergraduates, after
they began to read logic, five times a week. Fridays were devoted
in all the classes, to ethics, rhetoric, and the theology of Wollebius.




88
Ames's Medulla was recited on Saturday mornings; and, on Saturday
evenings, the Assembly's Catechism in Latin.  Every Sunday morning, there was an exercise in Ames's Cases of Conscience. At the
beginning of every recitation, a portion of the Hebrew Scriptures was
read by the class into Greek, except in the Freshman class, where the
translation of the New  Testament into Greek was from  English.
Every undergraduate was required to declaim  once in two months,
and both graduates and undergraduates committed sermons to memory, and pronounced them publicly in the College Hall." President
Woolsey quotes the Latin laws published in 1748, which prescribe
that, in the first year, the students " shall principally study the
tongues and logic, and shall in some measure pursue the study of the
tongues the two next years.  In the second year, they shall recite
rhetoric, geometry and geography.  In the third year, natural philosophy, astronomy and other parts of the mathematics. In the
fourth year, metaphysics and ethics. Every Saturday shall especially
be devoted to the study of divinity, and the classes through the whole
term of their College life shall recite the Westminster Confession of
Faith received and approved by the Churches in this Colony, Wollebius's, Ames's Medulla, or any other system of divinity by the direction
of the President and Fellows.  And on Friday, each undergraduate in
his order, about six at a time, shall declaim in the Hall, in Latin,
Greek or Hebrew, and in no other language without special leave, and
the two Senior classes shall dispute twice a. week."  For full and interesting details concerning the changes that have taken place fiom
time to time in the prescribed course of Instruction, see President
Woolsey's Historical Discourse, firom which the preceding passage is
taken.  The subjects of study were represented in the theses discussed
on the day of Commencement.  I subjoin an extract from the printed
list of theses discussed by the candidates for the first degree, at the
Commencement in 1757, —the year in which the Church was established; also a full copy of a similar programme for the candidates for
the Master's degree, four years earlier.  They serve to show what
class of subjects engaged the attention of students at that day:
1757. PRACLARISSImno, Optima Eruditione, Vitae Integritate, omnique felicissim6 gubernandi Ratione instructissimo VIRO, THOAIAE FITCH, Armigero, Coloniue Connecticutensis Gubernatori consummatissimo.
Honoratissimo GULIELMIO PITKIN, Armigero, Colonize Connecticutensis, ViceGubernatori peritissimo;




89
Senatoribus spectatissimis Reipublicse Felicitatis studiosissimis; Reverendo
pariter ac honorando D. THOM.A CLAP, Collegii Yalensis Proesidi, (cujus sub moderamine sequentia Philosophemata sunt defendenda;)
Sociisque reverendis ac eruditis Literaturca Pietatisque Cultoribus benignissimis;
Venerandis etiam Ecclesiarum CHRISTI passim Pastoribus divinA humanaque
Eruditione ac Pietate ornatissimis; Universis denique Artium ingenuarum Fautoribus, nostroeque Literarum REIPUBLICE Patronis generosissimis;
HASCE THESES, quas (Deo annuente,) in COLLEGIO YALENSI defendere conabuntur Juvenes in Artibus initiati, viz.
[Here follow the names of all the class that graduated in 17,57, in the order
now given on the Triennial Catalogue.]
Of the Theses Technologicae, there were six.
"'"    i   Logicae,'  eleven.
it "4   "   Grammaticae,  "    "  six.
t" "'    "   Rhetoricae,    "         "  eleven.
"  "    "   Mathematicae, "     "  nine.
"  " 4   "   Physicae,      "    "  thirty-three.
"  "    "   Metaphysicae,  "'"  five.
THESES ETHICAE.
Ethica est Ars secundum Rationem vivendi.
(1.) Ordines Entium singuli, semper in Perfectione vel Malitia in AEternum
progredientur.
(2.) Felicitas hujusce Mundi Propensiones nostras supprimendo, at in futuro
eas indulgendo consistit.
(3.) Socii Regis in Bello, causae iEquitati debent esse proportionales.
(4.) Ut ben6 vivamus, aliorum Felicitati Ratio est habenda.
(5.) Ita Bellum suscipiatur ut Nihil aliud quam Pax quaesita videatur.
(6.) Omnes creaturae rationales, in omnibus eorum Actionibus, recta Ratione
seipsos gubernare obligantur.
(7.) Legem moralem prae ullo Mandato positivo observare obligamur.
(8.) Voluptates Rationi perfectae non consentaneae haud prosequendae sunt.
(9.) Benevolentia ad sui ipsius Felicitatem naturaliter tendit.
(10.) Necessitas Privilegium quoad Jura privata inducit.
(11.) Existentia Dei, atque Providentia, Immortalitate Animi conjuncta, ad
Virtutem promovendam maxime inserviunt.
(12.) Nemo est juste Mancipium, nisi seipsum ita libenter reddic.
(13.) Bona Sodalitate nihil magis petendum, mala nihil magis fugiendum.
(14.) Veritatem persequi, mendacium ftugere, Enti rationali est dignissimum.
(15.) Charitas et Amicitia in aeternum permanebunt.
(16.) In Bono morali amando, et Malo morali in Odio habendo, Virtus
consistit.
(17.) Omne Ens pro ejus existenti'A Gratias Deo agere semper obligatur.
(18.) Omnis miseria e Peccato oritur.




90
(19.) In Statu Innocentiae Obligatio et Potentia semper erunt proportionales.
(20.) Bonae Intentionis defectus eaclasm constituit Actionem.
(21.) Leye  monoralemr abroyare, Pe:fectionibus divinis repyugnat.
THESES THEOLOGICAE.
Theologia est scientia, quae Deum, atque ejus Perfectiones contemplatur.
(1.) Religio christiana prout in sacrh Scripturh representatuL, sumlmae Rationi est consentanea.
(2.) Veritas, Fidelitas, et Constantia Dei in ejus Decretis perspicue illustrantur.
(3.) Judicium ultimum a Christo, ut Rege exercebitur.
(4.) Precationis Omissio est Atheismus.
(5.) Christus Rex et Mediator in eternum manebit.
(6.) Inter moralern, naturalemque, Impotentiam est Differentia.
(7.) Est Idololatria, corporeae Ideam Formae affigere Deitati quam veneraomur..
(8.) Jn Actionibus vel Conatibus  fominis non renaccti nihil est Gratiae.
(9.) Cultus verus absque Firde verd existere nequit.
(10.).Deus, omnibus sub evangelio, Gratiamz ad salutem eicacesm, non p2raebet.
(1.1.) Homo, nzaturalis suae Pravitatis inconscius, non potest esse r'enctus.
His antecedit ORATIO SALUTATORIA.
QUAESTIONES, pro Modulo Discutiendae, sub reverendo D. THOMA CLAP,
Collegii-Yalensis, quod est Divind Providentii, Novo-PORTu CONNECTICUTENSIUM,
Praeside, in Comitiis Publicis, a Laurea  Magistralis Candidatis, Die dceodeceio
Septembris, 1753.
I. An Felicitas Creaturae est Finis ultimus Creationis?  Negat respondens
JOSEPHUS PLATT COOKE.
II. An Sanctorum  Beatitudinum, et Damnatorum  Miseriarum, Eternitas,
in Scripturis, pari Certitudine reveletur?   Affirmat Respondens  NoADIAR
RUSSEL.
III. An ad Malum  Proclivitates, a Statu Probationis secerni possint?  Aff
Resp. ELISHA STEEL.
IV. An Homo, in majus Reipublicae Emolumentum, Res suas alliis concedere
debet? Aff. Resp. DANIEL NTEWEL.
V. An ulla detur Benevolentia pura, quae proprium  Commodum non respiciat?  Aff. Resp. SAUEL REYNOLDS.
VI. An Sanctus, Eternitate non sperata, omni ex Parte beatus esse possit?
Neg. Resp. ELIHU TIJDOR.
VII. An Conditio in Compacto illicita, Compactum  reddat irrituni?   Aff.
Resp. THOZMAS JONES.




91
VIII. An finale Dei Propositum possit frustrari? Neg. Resp. EBENEZER DYAR.
IX. An Creatura ulla, ex Natural suA sit impeccabilis?  Neg. Resp. PEREZ
FITCH.
X. An Statu futuro, Brutme Sanctorum  Felicitati inservient?  Aff. Resp.
RICHARDUS HALL.
XI. An humani Generis Animse, ab Animalium  caeterorum Animabus, nisi
Perfectionis Gradibus distinguantur?  Neg. Resp. ELIJAHI BLAGUE.
XII. An Fructas vetiti comestura actualis, fuit Adami Peccatum primum?
Neg. Resp. PLATT TOWNSEND.
XIII. An MIundi naturalis Mutatio, primi Peccati Pcena sit existimanda? Aff.
Resp. GEORGIUS LooMIs.
XIV. An Venalium  Defectus exponere, Mercatorem  oporteat?  Aff. Resp.
ISAACUS ISAACS.
XV. An Officia moralia, omnes Agentes Morales in  iisdem Relationibus
cequaliter obligant?  Aff. Resp. BENJAMIN PALMER.
XVI. An Cmelum ingressuri, Amicos olim decessos, Aspectu primo cognoverint, et ab illis cogniti fuerint?  Aff. Resp. JEDIDIAH SMITH.
His succedit ORATIO Valedictoria.
Dr. Stiles states some particulars concerning the study of IIebrew,
in an account of a class formed by him, in that language:
"July 27, 1178. I this day began to instruct a Class in Hebrew and the
Oriental languages, which I selected out of all the other Classes, as they voluntarily offered themselves.  This is not required of the President; but I wish to
benefit the College to the utmost of my power. Johnson is the only undergraduate that now understands anything of Hebrew,-he has read something in
the Psalter. Mr. Tutor Baldwin is a good Hebrician.  The other Tutors and
Professors have some small knowledge of it. It has always been usual to
initiate every Class a little into it; but the dispersed state of the scholars for
two years past, has prevented this and other usual studies."
Here follow the names of twenty students who had come forward
to join this voluntary class.
How Edwards's treatise on the Will came to be a text-book in
College, is explained in Dr. Stiles's " Itinerary," V: 188.
"July 26, 189. I preached all day for Mr. Brownson, [in Oxford, Conn.] Mr.
B. tells me his class were the first that recited Edwards on the Will,-thatlPrest
Clap offered the class to choose the Book of 3Moral Philosophy they wished to
recite. The class chose Edwards and appointed Dr. Huntington and himself to
wait on the President with their choice, who approved it. This was 1162."




92
No. XIV.
It may be well to state in brief the circumstances that led to the
organization of the theological department. We have no knowledge
of a time in the history of the College when there were not resident
graduates here, preparing for the ministry. From  the year 1755,
this class of pupils were in the habit of pursuing their studies under
the guidance of the Professor of Divinity.  By Dr. Dwight and by
his predecessors, Doctors Daggett and Wales, several hundred of the
Alumni of the College were educated for the pastoral office.  Among
the persons who studied theology under the direction of Dr. Dwight,
may be named, for example, Rev. Moses Stuart, who became a Christian in the Revival of 1801, united with the College Church in 1803,
and was the first Professor of Sacred Literature at Andover.  As the
need of a more extensive course of theological study became felt, Dr.
Dwight began to cherish the purpose of increasing the means of
instruction thus furnished.  When the project of a Seminary at
Andover was under discussion in Massachusetts, his advice was sought
by Dr. Morse of Charlestown, and Dr. Spring of Newburyport, who
visited New Haven for the purpose of consulting him. He expressed
to them his warm approval of the proposed undertaking, at the same
time assuring them that he had long been desirous of providing a
more complete and systematic course of theological instruction in
Yale College; and that he should embrace the earliest opportunity of
carrying out, in this particular, what he deemed to be the design of its
founders.  After the interview with these gentlemen, he stated confidentially to his young friend and amanuensis, Mr. Taylor, (now the
Rev. Dr. Taylor,) that his eldest son, Mr. Timothy Dwight, a merchant
of New HIaven, had invested a sum of money in a business enterprise,
which, with the profits arising from  it, was to be ultimately given for
the object above mentioned.  In 1822, fifteen young men, graduates
of the College, laid before the faculty a petition that they might be
received as a theological class for the ensuing year.  The question
was thus distinctly presented whether Yale College should cease to be
a school for theological education. The faculty, considering the
original design of the pious founders of the institution and the importance of maintaining its dignity and religious usefulness, determined to
recommend to the Corporation to establish a Theological department




93
upon an improved and permanent basis.  At this time, Mr. Dwight
came forward with a subscription of $5,000 towards an endowment
for a Professor of Didactic Theology. Had he not been prevented by
misfortunes in trade, he would have fulfilled his intention of greatly
increasing this first donation.  The sum of $20,000 was collected for
the Professorship.  This was accepted by the Corporation, who proceeded to establish the Theological Department, grounding their action
on the fact that " one of the principal objects of the pious founders
of this College, was the education of pious young men for the work of
the ministry." The Corporation likewise voted " that in commemoration
of the high sense which this board entertains of the distinguished
merits of the Rev. Timothy Dwight, D. D., late President of this College, and of his emninent services and usefulness while in office, the
Professorship this day established, shall take his namne, and be styled
the Dwight Professorship of Didactic Theology."  The Rev. Nathaniel W. Taylor, then Pastor of the First Church in New Haven, who
had been a beloved pupil of Dr. Dwight, was elected to fill the office.
Instruction in Hebrew was at first given by Prof. Kingsley, the Professor
of Latin in College, and in the Greek of the New Testament by Dr. Fitch,
Professor of Divinity.  Subsequently, in 1824, Mr. Josiah W. Gibbs
was invited to act as Professor of Sacred Literature. The Professorship in that department was instituted in 1826, and Mr. Gibbs was
then elected Professor.  The Rev. Dr. Goodrich was afterwards made
Professor of the Pastoral charge, and Dr. Fitch retained his connection
with the Seninary, as Instructor in Homiletics. The principal hindrance
to the prosperity of the Institution, is the inadequate endowment for
the chairs of Instruction, and the want of means for aiding indigent
students. It is to be earnestly hoped that the friends of theological
education in Yale College, will not leave these deficiencies unsupplied.
No. XV.
CATALOGUE OF GRADUATES OF YALE COLLEGE WHO HAVE SERVED AS FOREIGN
MISSIONARIES, UNDER THE A. B. C. F. M.
GRAD.
1809, Benjamin C. Meigs,               Ceylon.
1816, Isaac Bird,                      Western Asia.
Asa Thurston,                     Sandwich Islands.
1819, Elnathan Gridley,                Western Asia.




94
GRAD.
1821, Dwight Baldwin, M. D.,                Sandwich Islands.
Josiah Brewer,                        Western Asia.
Joseph Goodrich,                      Sandwich Islands.
Eli Smith,                            Western Asia.
1826, James T. Dickinson,                   Singapore.
1827, John M. S. Perry,                     Ceylon.
1828, Edwin Stevens,                        China.
1829, George H. Apthorp,                    Ceylon.
John F. Lanneau,                      Western Asia.
1831, George Champion,                      South Africa.
Peter Parker, M. D.,                  China.
1832, Henry A. DeForest, MI. D.,          - Western Asia.
1833, Samuel Wolcott,                       Western Asia.
1834, Henry S. G. French,                   Siam.
Samuel Goodrich Whittelsey,           Ceylon.
1835, Charles S. Sherman,                   Western Asia.
1837, Azariah Smith, M. D.,                 Western Asia.
1838, David T. Stoddard,                    Western Asia.
1840, Timothy Dwight Hunt,                  Sandwich Islands.
Charles S. Shelton, M. D.,            India.
1842, Lewis Grout,                          South Africa.
Seth B. Stone,                        South Africa.
1843, William A. Benton,                    Western Asia.
1844, John W. Dulles,                       India.
Henry Kinney,                         Sandwich Islands.
Charles Little,                       India.
William A. Macy,                      China.
Samuel D. Marsh,                      South Africa.
1845, Oliver Crane,                         Western Asia.
1846, William B. Capron,                    India.
1847, Andrew T. Pratt, M. D.,               Western Asia.
1848, William Aitchison,                    China.
Henry Blodget,                        China.
1849, Augustus Walker,                      Western Asia.
1850, Benjamin Parsons,                     Western Asia.
1851, Henry H. Jessup,                      Western Asia.
Julius Y. Leonard,                    Western Asia.
1853, Hiram Bingham, Jr.,                   Micronesia,
Charles Harding,                      India.
ADUATES OF YALE COLLEGE WV HO HAVE BEEN MISSIONARIES OF THE PROTESTANT EPISCOPAL CHURCH.
1825, Thomas Staughton Savage, M. D.,       West Africa.
1831, William I. Kip, Missionary Bishop,    California.
1850, Robert Smith,                         Western Africa.




95
GRADUATES OF YALE COLLEGE WHO HAVE BEEN MISSIONARIES AHIONG THE
NORTH AMERICAkN INDIANS.
1720, Jonathan Edwards.
1729, John Sergeant.
1746, John Brainerd.
1806, William F. Vaill.
No. XVI.
The following table will show the proportion of ministers to the
total number of graduates, in successive periods of fifteen years each,
from the foundation of the College. In the last of these periods, however, the number of ministers as given in the table, is somewhat less
than it will be when all the members of the later classes shall have
entered upon their professions.  Some allowance should be made for
this modification to occur hereafter.
Number                No. of   Total No. of
of years. From    To   Ministers.  graduates. Percentage.
14  1702-1715         38       53       71.69
15  1716- 1730        77      1 75     44.00
15  1731-1745    123          282      43.61
15  1746-1760        141      405       34.81
15  1761-1775        151      566      26.67
15  1776 —1790       144      605       23.80
15  1791-1805        134      566       23.67
15  1806-1820        187      887       21.08
15  1821-1835        356    1125       31.65
15  1836 —1850    303        1363      22.23
Total,              1654     6027       27.44-percentage in the
whole 149 years.
No. XVII.
The credit of the improvement which has taken place in the morals of College belongs, without doubt, in a considerable degree, to
the Temperance Reform. The disorders, especially at Commencements, occasioned by strong drink, are frequently noticed in the ancient




96
Records. Some details relative to this matter may interest my readers, and may profitably be pondered by such as are prone to deplore
the degeneracy of the times. In 1737, the Corporation, having observed that on the "Commencement Occasions, there is a great
Expense in Spirituous Distilled Liquors in College, which is Justly
offensive," determined that every candidate who should provide such
liquors in his room, during Commencement week, should be deprived
of his degree. Again, in 1746, "to prevent several Extravagant and
Expensive customs which have prevailed in this College," it was voted
" that there shall be no kind cf public Treat or Entertainment, made
by or to the Scholars, but only at the Commencement, Quarter-Days,
and the Day on which the Valedictory Oration is pronounced, and on
that Day the Seniors may provide and give away a Barrel of Metheglin and nothing else." It was also voted " that the Butler shall not
keep or sell in the Buttery more than twelve Barrels of strong Beer
in one year."  In 1760, the Corporation passed another act, annexing
stringent penalties, for the suppression of the vices and disorders at
Commencement, which were caused "by the giving away of great
Quantities of Strong Drink." It having been the custom of the
candidates for the first degree " to purchase a Pipe of Wine jointly,"
and oblige each member of the Class to pay the proportionable
part of the Charges, it was ordered that this practice should be
entirely abolished. It was forbidden that any candidate should "in
any Sense or Degree be obliged, by any Agreement, Persuasion,
Threatening, or otherwise, to pay for more Wine than he shall freely
chuse for himself;" " that no money shall be collected of any class in
Order to purchase any Wine; and that no Wine shall be agreed or
bargained for, but by special Directions of the President and Tutors
who shall discourse with the Person who sells, and know of him the
Quantity and Price bargained for."  It was ordained that each individual might "obtain liberty to get such a Quantity of Wine as the
President shall think proper," and he was not to "get or speak for
any more." Every candidate was required, on Commencement morning, in the presence of the Corporation, to declare, that he had
faithfully observed the foregoing statutes. These measures appear to
have proved ineffectual; for the next year the Corporation express
once more their determination "to put a Stop to those vicious and
extravagant Practices which have many Years past attended the




97
public Commencements."  They order that none of the candidates
for the Bachelor's degree "shall have in their Chambers, in College,
or in the Town, any kind of Strong Drink, besides one Quart of Wine
and one Pint of R2um for each Candidate in a Chamber."  The
undergraduates were forbidden to have, during the week of Commencement, any strong drink in their rooms. Such evils as are here
alluded to, prevailed, indeed, to an extraordinary extent during the
last years of President Clap's connection with the Institution. But
there can be no doubt that the use of intoxicating liquors has always
been a principal source of disturbance and wrong-doing. The change
in the habits of the community, effected by the temperance movement,
has exerted a very happy influence on the morals of the College.
But even now, no reform of an external nature would be so beneficial to
the students, could all of them be induced to consent to it, as the
entire disuse of these dangerous stimulants. There is another class
of sins, which, it is to be hoped, the good sense of young men will
before long entirely banish from our American Colleges. They are
the sins,-duplicity and direct falsehood being the worst,-which
spring from a fancied diversity of interest between the pupil and his
instructor. A little reflection in after life commonly exposes the folly
of the plea on which these immoralities are justified. But the effect
of them on the conscience and the character is not so easily escaped.
He who would respect himself and claim respect from others, must
make sincerity, integrity,-open and upright dealing with all men,his first virtue.
No. XVIII.
The following persons'have held the office of Professor of Divinity
in the College: —
NAPHTALI DAGGETT,        from  1755 to 1780.
SAMUEL WALES,'   1782" 1794.
TIMOTHY DWIGHT,            "   1805 " 1817.
ELEAZAR THOMPSON FITCH, "   1817 " 1852.
GEORGE PARK FISHER,        "   1854
To bring the history of the Church, as given in the foregoing Discourse, down to the present time, it may be added that the Author
was examined in theology by the Corporation, and chosen Professor




98
on the 10th of May, 1854; the Church, in consequence of this election, appointed him  to be their Pastor, on the 13th of July of the
same year; and on the 24th of the next October, he was ordained and
inaugmurated.  The Ecclesiastical Council called by the Church for his
ordination was presided over by the Rev. Leonard Bacon, D. D., of
New Haven; the Sermon was preached by the Rev, Edwards A. Park,
D. D., Professor at Andover; the Ordnining P'ayer was o:flered by
the Rev. Professor Fitch; the charge to the Pastor was given by the
Rev. President Woolsey, and the Right Hand of Fellowship by the
Rev. S. NW. S. Dutton, D. D.
During the interim  between the resignation of Rev. Professor Fitch
and the ordination of his successor, the pulpit was supplied by the
President and the other clerical members of the Academical and Theological Faculties; and, in accordance with the request of the Church,
the Rev. Professor Goodrich acted as Pastor.
It belongs to the Professor of Divinity to officiate in the pulpit on
the Lord's day; and, besides his Pastoral duties, to give instruction to
the Senior Class in Natural Theology and the Evidences of Christianity.  He conducts a meeting of the Church, held each week for prayer
and conference.  In addition to this meeting, which occurs at present
on Friday evening, and the meeting conducted by Professor Goodrich
on Sunday evening, the religious students of each class meet for social
worship twice in the week,-on Sunday morning and on Tuesday
evening.  Once in four weeks, at the meeting on Tuesday evening,
the four classes assemble together. Bible classes have been established
from time to time by members of the Faculty, and have been continued for a longer or shorter period, according to the desire of the pupils and the convenience of the instructor.




CONTENTS OF THE APPENDIX.
No. 1. The Charge of Arminianism brought against the Clergy, at
the beginning of the great Revival.
II. Professor Daggett's Creed.
III. The Petition of Tutors and Undergraduates for the formation
of a Church.
IV. Addresses to Professor IDaggett and to the Communicant;s at
the formation of the Church.
V. Connecticut Hall.
VI. President Clap's Opposition to the separate Meetings; —the
Expulsion of Brainerd and the brothers Cleaveland.
VII. The Declaration of the Faculty of the College concerning
Whitefield.
VIII. President Clap's Theological Position.
IX. The Theological Character of President Stiles.
X. The Rise and Progress of the New Divinity.
XI. The Confession of Faith and the Covenant of the Church.
XII. The Revival of Religion in the College in 1831.
XIII. Theological Instruction given in the College, at different periods.
XIV. The Origin of the Theological Department.
XV. List of Missionaries Educated at the College.
XVI. The number of Ministers Graduated at the College in successive periods.
XVII. The gradual Improvement in the Morals of College.
XVIII. List of the Professors of Divinity, with their respective terms
of office.