The term Reason was employed by him in its widest sense, to denote all that is implied in the very trite phrase: "moral suasion." We introduce two or three paragraphs from it, to illustrate the beauty and strength of his style at that time, rather than the course of argument or the nature of his opinions :

"The first act of homage was paid it," (the reign of Force) "when the earth was yet young. And Cain talked with Abel his brother, and it came to pass, that when they were in the field, that Cain rose up against Abel his brother and slew him.' He talked with Abel; for Reason had until now equipped him with his implements of control; but he abjured her mildness in his passionate heat, and grasping the proffered sword of Force, sent it quivering to his brother's heart.

"The history of the reign of Reason is sad, not in its character, but in its brevity. Not an age has honored it, not a nation has welcomed it. . . . . It has sometimes peered out, amid the almost universal despotism of force, most lovingly upon the world, showing that it has other homes, when earth will not give it a shelter. . . . It has been like a lone bright star, gazing out through the cloudy folds of midnight; like a rose blooming on the bosom of winter; like an angel's song bursting up from the heart of chaos.

'If the natural sympathies of your renovated souls had instinctively clung around the sword as

the great instrument of social blessing; if they had harmonized with the reign of Force, why choose Whitestown rather than West Point as the place of instruction? Why seek skill in the use of the Bible, rather than the pistol and scimetar? Why covet the ornamental graces of the Spirit rather than sash and epaulette? Why gather from week to week for logical, rather than military power? Why cultivate a persuasive eloquence rather than a frightening fury? Those belong to the sway of Reason, these are essential elements in the reign of Force."

was

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On the nineteenth of the same month, he also addressed the "Society of Christian Research," senting, "The Christian Scholar's Mission." He expecting to enter upon his first first pastorate two weeks later. The address, therefore, possesses some interest as indicating his convictions of work and duty. In it he declares: "It becomes a matter of less importance. what functions it will be our lot to discharge, than how we shall discharge them." A sentiment full of meaning as he afterward translated it into life. "He who dignifies his office, whatever it may be, seldom does it by mere accident. It is the

Christian who searches most deeply and earnestly into the things of God, that honors best his high and sacred profession." His unremitting efforts to win abiding gains; his utter unwillingness to accept

show for substance, and to rest upon reputation rather than character, show that the young candidate for the pulpit had wrought this truth into his own being, before it gained the utterance of the tongue.

With similar spirit he proceeds to say: “The scholar's obligations are commensurate with his power. Every scholar has his specific sphere and his specific duties; a sphere and a class of duties, which, so to speak, are created by his scholarship.

For what are schools, seminaries and colleges established? Not to twist the cords of caste but to sunder them; not to disqualify men for bearing a part among the multitudes of their fellows, but to gird them with higher efficiency for this very work; not to break off their fellowship with the rest of human souls, but to strengthen, exalt and sanctify that fellowship, and make it an instrument of universal blessing.

This is his farewell word, spoken at the close of the address, to those with whom he had been associated in study: "Let us prosecute our work, whether here or elsewhere, now and hereafter, with manly fortitude and singleness of heart. As the night is doubly welcome to the weary laborer, so will heaven be sweeter after the toils and warfare of a faithful life.

In the eighteen months which comprised his connection with the Theological School, he had completed, to the satisfaction of the faculty, the studies of the three years' course.

This chapter has attempted to reveal some of the moulding forces of his life, and his response to them in the forming and cherishing of purposes, and choosing his field of service. We must now follow him to the battle - field; to the tent of rest by the way-side; to heroic endurance; to the test and fruitage of early choices and principles.

II.

IN THE MINISTRY.

Ο

GRAFTON, CHESTER, OLNEYVILLE.

1846-1857.

N the first of December, 1846, he entered upon

his first pastorate with a church of sixty members, in the quiet village of Grafton, Mass. The stipulated salary was $350 per annum. At the beginning of the second year, fearing this amount was too great for the ability of the parish, he requested that it might be reduced to $300.

His ordination occurred in connection with a session of the R. I. Quarterly Meeting, held at Olneyville, May 20, 1847; Martin Cheney preaching the sermon, and M. W. Burlingame offering the prayer of consecration.

During the four years in this pastorate, his life was almost wholly free from cares beyond the