Pagina-afbeeldingen
PDF
ePub

to yield implicit obedience to her dictates. Such ecclesiastical supremacy, though liable to grievous abuse, rests, nevertheless, upon the important thought, that the Church, so far as she is the depository of a divine revelation, carries in her constitution the power of truth and the force of authority. This truth, however, conceived of during the Middle Ages, under a predominantly outward form, led men to undervalue the internal spiritual nature of Christianity, enforced the legalism of the Old Testament dispensation, and opened the door for the entrance of Jewish and Heathen practises. In ac. cordance with the law of divine Providence, and the necessities of our human nature, which call forth into operation the purposes of Heaven, a powerful reaction ensued, diametrically opposed to the tyranny of ecclesiastical authority, On this account it is, that the period beginning with the Reformation and extending to the present time, has been characterized by such a large amount of individual activity in the sphere of religion. Christianity is no longer regarded as an outward compulsory power, demanding a blind and slavish obedience, but as a matter of personal experience, which overcomes the individual by the force of conviction, converts the law into a principle of free personal activity, in his own consciousness, and makes him a willing subject of the Church. The recog nition of the right of private judgment, as the only means to bring Christianity into contact with single persons, and to prepare the world for a thorough reformation, gradually undermined the tyrannical government exercised by the Church over the State. As only those Germanic nations, which were least adulterated by impure foreign elements, were qualified to comprehend this profound conception of religion, they constitute, accordingly, during the progress of this period, the chief factors of the historical process.

§. 8. Utility of Universal history.

Though it does not comport with the dignity of science to mea. sure its worth by the extent of its utility, because it posesses, in itself considered, independent of its practical application, merit enough to claim the attention of the highest intellect, still, the historian need not fear any disparagement of his subject by instituting an investigation into its practical value.

As Universal history embraces within its compass the results of human thought in every department of human knowledge, and constitutes the proper basis for the formation of a high state of culture,

it posesses, in the first place, a universal value. Its study enables an individual to recognize himself as an essential link in the great chain of the human race, and to perceive in particular phenomena, manifestations of the general life of humanity. In a certain sense, history may be regarded as the judge of the world. For if it have not yet passed sentence upon its actions, it constitutes, in all its parts, a preparation for the final judgment; pointing with overpowering efficacy to Him, who sits enthroned in the heavens far above "the rage of the heathen, and the vain imagining of the people," clothed with majesty and holiness and, in the exercise of a Father's love, endeavoring to rescue man from his deep degradation. History is the mirror, in which the workings of individual life become visible. Its special utility, therefore, consists in its furnishing us with sound and wholesome counsel based upon the experience of past ages, in the solution of the particular vocation Providence may have assigned Even the relations of practical life in their final tendencies, cannot be clearly discerned, without a comprehensive knowledge of history. As it proves the Present to be the necessary and legitimate offspring of the Past, and discloses the internal connection that subsists between different epochs of history, he, who aspires to the command of a beneficial influence on his age and on posterity, whether in the sphere of the State, or of the Church, or of art, or of science, must cultivate an intimate acquaintance with the life of the Past; otherwise his activity, 1egulated by a partial and defective view of life, will terminate its results with his own existence: struggling in vain against the progressive march of history, he will sink into oblivion, his life having been wasted in disturbing and retarding the true interests of humanity.

us.

ART. XXXI.-BIOGRAPHICAL NOTICES OF DR. NISBET. IT is not too much to say, that the pulpit may be regarded as at once a faithful exponent of the character of an age, and as

tributary, in a great degree, to its formation. If we could know in any given case, precisely what sort of religious ministrations prevail in any country, or at any period, we should have the best imaginable clue to the general habits of thought and feeling and action for which that country or period is distinguished. And, on the other hand, if the general character and condition of a community were to be made known to us, we should be able to find in it many significant indexes to the prevailing tone of public religious instruction. Nor is this a difficult matter to be accounted for. The pulpit, in its legitimate range of influence, includes the interests of the life that now is, as well as that which is to come. If it is designed to speak to man chiefly concerning his immortal destiny, it still acts by innumerable indirect and nameless influences, in moulding the opinions and habits of men on other subjects, and in modifying and carrying up the structure of human society.

If the influence of the pulpit is so great, its history, or the history of those by whom its character, at different periods, has been determined, cannot reasonably be regarded with indifference. It is due, as well to general intelligence, to history, even to philosophy, that the greater lights of the pulpit should be kept shining through some faithful and enduring record, after they have passed under the great extinguisher-death, as it is to their own memories and to the gratitude of those who survive them. It is not only a grateful, but a profitable office, to call up these illustrious dead men from their graves, to put ourselves into communion with them in respect to the past, and thus to render their wisdom and experience availing to the intellectual and spiritual growth of ourselves and the men of our generation, and of posterity.

We trust, therefore, it will not be thought an unprofitable use of our pages, if we occasionally devote a share of them to the commemmoration of some of the departed worthies of our American pulpit. Notwithstanding the ministry in this country has, in some respects, greatly improved with advancing years, it is, by no means, certain, that in every respect the change has been for the better; and, unless we greatly mistake, there are some honored names in the past, from which any period might gather additional illumination. The individual whose name we have

placed at the head of this article, certainly belongs to the number who deserve to be gratefully commemorated. We do not say, that he was, in all the qualities essential to the highest ministerial usefulness, the best model; but we do say, that considering his whole character and his whole history, few ministers in this country have a better claim to be remembered than he; and, we may add, considering that his entire field of labor on this side the water, was in Pennsylvania, there is, perhaps, no work on which it more fittingly devolves, than ours, to pay a brief tribute to his memory.

Charles Nisbet, was the third son of William and Alison Nisbet, and was born at Haddington, in Scotland, January 21, 1736. His elder brother, Andrew, was a minister of the established church, and was settled in the parish of Garvald, in the Presbytery of Haddington. Of the occupation and circumstances of his father, little more is known than that they were not such as to enable him to defray the expenses of his son's education, beyond a bare preparation for the university. But, notwithstanding the son was thus early cast upon his own resources, so intense was his thirst for knowledge, that he was enabled to accomplish his favorite object with comparatively little difficulty. He entered the University of Edinburgh, in 1752, and, at the same time, made an engagement as a private tutor, by means of which, he was enabled to meet the expenses of his whole college course. He is supposed to have graduated in the year 1754, in the eighteenth year of his age.

From the University, he passed immediately to the Divinity Hall, in Edinburgh, where he continued a diligent and successful student six years; during which time he supported himself chiefly by his contributions to one of the popular periodicals of the day. There still remain among his private papers, soine records of his religious exercises at that time, which show that if he was enthusiastically devoted to theology, as a science, he was, nevertheless, an earnest and devout christian. He was licensed to preach the gospel by the Presbytery of Edinburgh, on the 24th of September, 1760.

His first engagement as a stated preacher, was with the church. in the Gorbals of Glasgow. The congregation stipulated, in ad

dition to the salary promised in their call, to furnish him with a house; but as he had no family to occupy a house, they failed to fulfil this part of their engagement. After having remained with them about two years, he received a call from the church of Montrose, which he thought proper to accept. On taking leave of his congregation, he, with his wonted aptness, preached to them from Acts, xxviii. 30: "And Paul dwelt two whole years in his own hired house, and received all that came in unto him.”

'The church of Montrose, was a large and intelligent one, and the right of patronage of the parish was vested in King George III. Mr. Nisbet was ordained on the 17th of May, 1764, by the Presbytery of Brechin, within the bounds of which he had his pastoral charge. Notwithstanding he was settled as co-pastor with the Rev. John Cooper, yet the advanced age and consequent infirmities of his colleague, devolved upon him nearly the whole amount of pastoral duty. He addressed himself to his work, however, with great energy and success, and quickly won, not only the respect, but the admiration of his extensive and influential charge.

About two years after his settlement in Montrose, he was married to Miss Anne Tweedie, a daughter of Thomas Tweedie, Esq., of Quarter, about thirty miles south of Edinburgh. An attachment had existed between them for twelve years; but their marriage had been postponed from prudential considerations. Another distinguished personage was married at Montrose, about the same time; and as they were both in private, friends of the celebrated Dr. Beattie, Professor at Aberdeen, he composed on the occasion, a beautiful poem, which he styled Epithalamium Montrosianum.

Not long after, Mr. Nisbet's settlement at Montrose, Dr. Witherspoon, then pastor of the church at Paisley, was chosen to succeed Dr. Finley, as President of Princeton College. His first impression was that he could not accept, and his first answer was in the negative. But Mr. Nisbet, though at that time only thirty-one years of age, was the person whom Dr. Witherspoon recommended as more suitable to fill that important station, than any other within his knowledge. The Dr., however, on more mature reflection, concluded to accept the place; and though

« VorigeDoorgaan »