PAGES 156-214:
CHAPTER 5
FROM THE COMMENCEMENT OF HIS STUDIES IN THE UNIVERSITY OF UTRECHT, TILL HIS RETURN TO NEW-YORK.
The University of Utrecht, next to that of Leyden, is the oldest institution of the kind in the
United Netherlands. It was founded in 1636; and
some, no doubt, are ready to associate the idea of
a school so ancient and celebrated, with that of
commodious and splendid buildings, appropriated
to the accommodation of the professors and students. Such an association of ideas is quite natural for an American. He could not, perhaps, but
with some difficulty, think of a college, without, at
the same time, imagining one or more spacious and
elegant edifices as constituting an important or
necessary part of it. But the founders of the
Dutch Universities were very indifferent about
accommodations of this description.
"The external appearance of the Universities,"
says Guthrie, "is rather mean, and the buildings
old; but these defects are amply compensated by
the variety of solid and useful learning taught in
them. There are abundance of youth of the principal nobility and gentry, from most countries in
Europe, at these seminaries of literature; and, as
every one may live as he pleases, without being
obliged to be profuse in his expenses, or so much
as quitting his night-gown for weeks or months together, foreigners of all ranks and conditions are
to be seen here."
And of the one which he attended, Mr. Livingston has left this account: — "There were no public
buildings belonging to the University of Utrecht.
A large hall appertaining to the old Cathedral or
Dome Kirk, was occasionally used for public orations and disputations; and, in a hall of the St.
Jans Kirk, the public library was deposited. This
was not large in respect to the number of books,
as it contained chiefly such as were very rare; but
it was especially celebrated for a rich collection of
manuscripts. The lectures of the professors were
all held in their own respective houses. There
were also no buildings appropriated as lodgings for
the students. They hired chambers, agreeably to
their choice, among the citizens. It was usual for
them to dine in select parties, in boarding-houses."
"The average number of students at the
University of Utrecht, during the four years I resided
there, was to me unknown. The students, who attend to the different branches of science, repair all
to their own respective lecture-rooms, and have
little or no knowledge of any others. And, as there
are several professors, even of the same science,
each of them has a distinct number of students,
who seldom associate familiarly with those who
attend a different professor. It was, therefore, no
easy matter to ascertain the whole number, and
impossible to become familiarly acquainted with
all."
Such a plan of conducting the education of youth,
is decidedly preferable, — in the judgment of the
writer at least, — to that which has obtained at many
of the seats of science in this country. For a number of students to reside together in the same building,
who are come from various parts; whose domestic education has been, in many respects, widely
different; who, during their collegiate course, are thus
put, in a measure, out of the reach of the influence
of public opinion upon them as individuals; who
are swayed in their conduct, rather by that ardour
of feeling peculiar to their age, than by the sober
dictates of reason, or sound principle — is not a plan
the best calculated, it would seem, to promote
either their moral or intellectual improvement.
And, most assuredly, the money expended in the
erection of a building of a proper size and convenience, would, if judiciously invested, yield much
for the support of a competent number of able professors, or for providing other necessary helps to
the acquisition of learning. Some of the colleges
that furnish rooms and commons for their students,
certainly rank high as literary institutions, and
their celebrity is deserved. They have supplied
the pulpit, the legislative hall, the highest offices of
state, with men of great worth and distinction, whose
names are, and will be on the page of history with
imperishable renown; and it is probable that the established economy referred to was, in their infancy,
indispensable to their prosperity. But still, every
candid person must admit, that it is but too frequently attended with mischievous consequences;
that it often leads to injurious intimacies among
youth — to overt acts of rebellion and folly, which
leave a taint of guilt or infamy not easily effaced —
to the loss or subversion of the best principles and
habits, in which they had been carefully trained up
at home, and the salutary impressions of which
were plainly to be seen when they first became
inhabitants of a college. And how far such evils
might be diminished or prevented, by the adoption
of another and more liberal economy; one better
suited to an age, as different from that of
Monachism, to which the rise of the other can be traced,
as light is from darkness, may be a question entitled to some consideration.
Mr Livingston, having completed the preparatory arrangements which he judged necessary to
facilitate the prosecution of his studies, as soon as
the session of the university opened, was admitted
a member, and commenced a regular attendance
upon several professors. Professor Bonnet, whose
department was didactic and polemic theology, he
considered his Gamaliel. He attended also Professor Elsnerus, in didactic theology: in the Hebrew language, and Jewish antiquities, Professor
Ravius: in the biblical criticism of the New Testament, Professor Segaar: and subsequently, upon
the Greek of the New Testament, Professor Van Goens,
These learned men, it ought to be observed, delivered all their lectures in the Latin language, and
our young student not being sufficiently familiar
with it to understand it in oral discourse, would not,
at first, as may be supposed, hear them with either
much interest or benefit. But, he applied himself
afresh most assiduously to the study of the Latin
classics; and, as he had been well grounded in the
elementary principles of the language, he soon
acquired a competent knowledge of it. After a
little while, as the result of this application, he
found he could receive the instructions of his professors, without embarrassment or loss of any consequence.
Before he left the University, he could speak the
Latin almost as readily as his native tongue, the
Dutch equally or more so; and, to quote his own
words, he "thought and wrote, and even prayed in
secret, undesignedly, sometimes in Latin, and
sometimes in Dutch."
Besides pursuing with ardour and diligence the
studies that have been enumerated, he sought to
improve every opportunity he had to gain useful
information of any sort, or upon other subjects,
though not immediately connected with theology;
and for this purpose, he occasionally attended the
pubhc lectures upon chemistry, anatomy, and
dissections. During the whole period of his stay at
the University, he appears to have conscientiously
endeavoured to make the best possible use of
his time for his own advantage, or that of others
and thus to serve and glorify God,
And it may be further remarked, that while he
laboured to obtain an extensive and thorough
theoretical acquaintance with the system of Divine
truth, he was not inattentive to the state of his heart:
he was concerned to know, from his own happy
experience, the practical and gracious influence of
that truth. The doctrines he was taught, he brought
to the touchstone of the inspired volume; for "I
was determined," he says, "never to adopt any sentiment upon the authority of public profession, or
the decision of any man, however dignified or imposing his name or influence might be, unless I was
convinced it was founded upon the word of God."
And, as they were severally and successively discussed in the course of the lectures, it was his custom
not only to search the Bible to ascertain himself of
their authority, but also to read the best treatises
upon them he could find, in order that he might fully
understand them, and, at the same time, to pray
fervently that the Lord would instruct him, and enable him to realize his own interest in each of them.
Such a method of prosecuting his favourite study
could not fail to be profitable to both the head and
the heart; and it may be confidently averred, that
the student of theology who does not act upon the
principle it involves — that is — does not seek to
grow in grace, as well as in knowledge — to unite
the cultivation of the heart with the improvement
of the mind, cannot estimate, as he ought, the holy
work in which he proposes to engage, nor become
thoroughly furnished for it, while he neglects the
duty.
Prayer is essential to spiritual vitality. It is the
Christian's breath: — he can no more live without
it, as a child of God, or in communion with God,
than the natural man can live without air. Certainly then, he who studies the deep things of
God, that he may be prepared to teach others — to
guide his sinful, perishing fellow-men to a Saviour
and Heaven, ought to give himself habitually to
prayer, and to the use of all other means calculated to promote his own personal religion.
Mr. Livingston was no stranger at the Throne of
Grace. He loved to pray; and daily intercourse
with a few eminently pious young friends of the
University, contributed not a little to cherish in him
a devotional spirit. Among those between whom
and himself a most affectionate intimacy subsisted,
he has particularly named Messrs. Van Vloten, I.
L. Verster, A. Boelen, I. Kneppelhout, I. Prinse,
W. C. Hoog, I. Verduin, I. Van De Kasteele,
I. B. Hendricks, H. Van Alphen, C. Boers, S.
Spiering, and A. Rutgers. With these individuals,
who were respected for their literary attainments,
but especially for their faith and godly zeal, he
constantly associated. They aided him in his
studies; and their pious conversation was very conducive to his spiritual comfort and edification.
A circumstance that shows at once the character
of this little fraternity, and how much good a professor, who has in him the spirit of grace and supplication,
can do, otherwise than by imparting instruction, merits a moment's notice. It was this:
many of them regularly attended Professor Elsnenis, chiefly for the benefit they derived from the
fervent and impressive prayers with which he
opened and closed his lectures. The lectures of
this venerable man are represented to have been
exceedingly interesting and instructive, but his
prayers as peculiarly spiritual and moving — as
having a holy and elevating influence upon their
hearts, which, of itself, constituted a sufficient inducement with them to visit his room. That they
were drawn thither by his extraordinary gift in
prayer, exhibits their piety in a very favourable
light; and the gift, it must be confessed, was more
honourable to him, than would have been without it,
the possession of the most splendid genius, or the
most profound erudition.
Mr. Livingston was in the habit, it has been
observed, of pondering upon the subject of the
last lecture. This habit once occasioned him a
short but distressing conflict, in relation to a doctrine of great importance, of which, and also of the
means of his deliverance from it, he has left the
following account:
"I was walking one day alone, under the rows
of trees on the border of the canal, without the
walls of the city, and meditating upon Divine Providence, which was, at that time, the subject of our
lectures, when a blasphemous objection against
that doctrine suddenly and powerfully arose in my
mind; and with great violence, a fierce suggestion
succeeded, almost in the very words of 2 Pet. iii, 4.
All things continue as they were. There is no Providence: there is no superior or divine agency.
Causes and effects, with their train of events, roll
uninterruptedly on, and nations and human affairs
proceed invariably the same, without the interposition
of God or Providence. My soul was disturbed and
afflicted: — I paused, and was overwhelmed with
surprise, alarm, and grief. But a very different
suggestion soon ensued. It was not an articulate
sound, nor any audible voice; yet it conveyed ideas
as correct and impressive, as if I had heard one
speaking to me. It said: — You shall live to see
signal and indisputable interpositions of Divine Providence: you shall live to see the rise and downfal
of governments: you will see new nations commence.
and old nations convulsed and changed. A series
of new and astonishing events, which will influence
the church and the world, will happen in your life
time, and prove the Providence of God. It was no
enthusiasm. I had not anticipated any thing of that
kind. I was cool and thoughtful. It produced, at
the moment, great agitation of mind. Yet I left the
suggestion, and whatever it might mean, as well as
whatever might follow, with great reverence and
humble adoration, to the Lord. But it removed
the evil suggestion against Providence, and I became, during that walk and meditation, confirmed
in the doctrine, with enlarged views, precision, and
evidence, that have never since been assaulted or
disturbed. I often afterwards recollected the suggestion, and expected the accomplishment."
That in every age of the Church, there have
been children of God favoured with extraordinary
revelations of things future, no one, who has been
much conversant with the histories of Christian experience, will deny. They do not, indeed, essentially
belong to such experience: every Christian
does not receive them: they are not a necessary
part of the operations of saving grace; but the fact,
nevertheless, is certain, that they have been made;
and, in some isolated cases, they have been of a
very remarkable kind, well attested and fully
verified by subsequent occurrences in Providence. The
purpose of God, in imparting a measure of prescience occasionally, or under some peculiar circumstances,
to particular persons is, to communicate by
this means an immediate spiritual benefit to their
souls, as may be supposed; — not to constitute them
prophets, in the sense in which the term is commonly used, or to authorize them to utter predictions,
but merely to deliver them from some present or
powerful temptation, to confirm their faith, to sustain their hope, to invigorate all their graces, and
thus to advance and secure their eternal salvation:
or, it may be, that some gracious purpose is to be
accomplished by it in other persons. God has his
own way of working, in calling and conducting his
children to Heaven. They are his. He knows
them; and the enemy shall not, by any stratagems
he can devise, or by any power he can exert, be
able to pluck them out of his hand. When they
pass through the waters, he will be with them: and
through the rivers, they shall not overflow them:
when they walk through the fire, they shall not be
burnt, neither shall the flame kindle upon them. [Isa. xliii. 2.]
He will not suffer his faithfulness to fail; but will
supply all their need, according to his riches in glory,
by Christ Jesus. [Psl. Ixxxix. 33. and Phil. iv. 19.] He knows the best method of
succouring them that are tempted; and, if it be necessary, in order to counteract and destroy a distressing,
overpowering suggestion of the evil one,
that the mind be suddenly and strongly impressed
with a suggestion of an opposite nature, he will in
kindness grant such relief.
The occurrence, just related, affords a striking
illustration of this remark. The prophetic suggestion of which Mr. Livingston speaks, was made
at a moment when he was under the influence of
a most violent and most impious temptation. It
was exactly calculated to prevent the temptation
from having any effect: it was a direct reply to
the same; and, accordingly, it at once extricated him
from the snare of the Devil, and established his
confidence in God as the God of Providence. Believing it was from God, though he had no
miraculous evidence of the fact, he naturally waited for
its accomplishment; and this it pleased the Lord
to spare him to witness. "And now," (alluding to
the time when writing the account 1818,) he adds,
"I can put my seal to its truth. I have lived to see
the new nation of the United States arise and become a great civil power. I was thirty years old
at the commencement of our revolution, * * *
***** I was confident the Lord would
help us, even in the darkest periods of the war
and he did help us. ****** I have
lived also to see the probable beginnings of new
nations, which are now rising in South America;
not to mention the actual establishment of that
singular nation in St. Domingo. Even in Holland,
the very nation in which I then was, the government has been changed, and a new nation formed.
My friends there often exultingly boasted, that
Belgium had always been a Republic, even from
the days of Julius Caesar, but they are now under
a monarchical government: they are a new nation.
I have lived to see the prostration of many nations
in Europe, during the singular career of Napoleon
Bonaparte; and they are all, in many respects, now
changed from what they were when this suggestion
was made to me. In the Church, more unexpected and surprising events have succeeded. The
formation of Missionary Societies, and the success
of the Missionaries; and now lately, of Bible Societies, and the extensive dispersion of the blessed
Word, constitute a new epoch; and, while Christians
see and believe, and rejoice that the Lord reigneth,
the wicked are made to feel and acknowledge
that, verily, there is a God who judgeth in the earth.
— there is a Divine Providence."
During his residence at Utrecht, he had some
pleasing evidence, in being made the instrument of
converting several persons, that he was indeed
called to win souls for Christ. Possessing naturally a happy talent at conversation, he employed
it, as he had opportunity, to magnify and commend
the grace of the Redeemer, or to say something, to
excite in those with whom he happened to be in
company, and who, he had reason to believe,
were unacquainted with the power of religion, an
attention to the momentous concerns of eternity.
This he could do, it is well known, with an ease,
and dignity, and solemnity, that were truly admirable and peculiar to himself.
One evening, when much taken up with his
studies, a stranger called at his room, and, pretending that he had come to present the compliments of
a gentleman in Amsterdam, showed some inclination to spend the evening with him. He had no
wish to be interrupted; and there was that, in the
appearance or behaviour of the stranger, he did
not like; but he had too much politeness to request
him to depart. At length, when he saw that the
unwelcome visit was to be prolonged, he reconciled himself to the interruption as well as he could,
and silently lifting up his soul to God, in one or two
ejaculations for the Divine direction and blessing,
he entered into a little familiar discourse with him.
The conversation, which was at first upon ordinary
affairs, and not very interesting, by the seasonable
introduction of a few appropriate pious remarks, he
soon turned altogether upon subjects of religion;
and then, as he of course had the most to say, it
was evangelical, instructive, pointed, calculated to
convince his visitant, evidently yet in an unregenerate state, of the importance of eternal things.
His observations were listened to, apparently with
intense interest, until quite a late hour, when the
gentleman retired with suitable expressions of
gratitude and respect.
Early the next morning a note came, containing
a request that the writer of it might be permitted to
renew his visit, as the conversation of the preceding evening had awakened in him a deep concern
for the welfare of his soul. Mr. Livingston received
the tidings with delight, and immediately granted
his request in the most affectionate manner.
He now considered the interview which, at its commencement, had been so disagreeable to him, as
an extraordinary occurrence, that called for thanksgiving and praise; and, for many weeks after, he
daily taught the way of salvation to this alarmed,
inquiring sinner, who in due time obtained a hope,
joined the Church, and was esteemed a genuine
convert — a truly humble and exemplary follower
of the Lord Jesus.
Among the students with whom Mr. Livingston
associated, was a young man engaged in the study
of law, the son of an East India Governor. He
was not a pious, but he was an amiable youth, and
the frequent interchange of friendly attentions, led
to the formation of a very tender and confidential
intimacy between them.
One day Mr. Livingston called to see him, and
while in his room, felt a strong desire to talk with
him upon the subject of the one thing needful; — so
strong a desire, that he determined to do it at once,
as soon as some gentlemen, who were present, had
gone away; and, though urged to accompany them
when they took their leave, he politely declined the
invitation and remained for the purpose. Praying
that God would guide and assist him, he then commenced a plain and serious conversation relative to
the necessity of personal religion, or of a personal
interest in Christ, by faith, in order to salvation;
and to his great joy, he discovered before it terminated, some little evidence that it had been, in a
measure at least, a profitable conversation. There
had been so much ingenuousness, and such appearance of incipient conviction in the behaviour of his
friend, that he could not but hope his labour of love
would result as he had prayed it might, — and so it
did result. The important truths which had been
thus faithfully addressed to the conscience of this
young man, under the influence of the Holy Spirit,
produced a saving change in him. He gave up the
study of law, prepared for the ministry, and was
afterwards a distinguished herald of the Cross. — In
a letter that he wrote to Mr. Livingston, when the
latter had returned to America, he very feelingly
adverted to the wise and gracious Providence which,
having brought the one from the East and the other
from the West, to meet in Utrecht, had so singularly
over-ruled their acquaintance, as to make it the
memorable means of his conversion.
Another fact, which shows the great difference between a speculative and saving knowledge of the
truth, and how easily one taught of God, though his
attainments in learning be comparatively very limited; though he be capable of giving only the simplest instruction grounded upon his own experience
of the power of Divine grace, may be used by the
Spirit to convey light and comfort to the mind, even
of a philosopher occurred about this time, and
must be told.
The fame of Bonnet had drawn to the University
a graduate of the University of Groningen, who
was already known as the author of some works in
Latin, respectable for their learning, and was
honoured with the degree of doctor of philosophy.
He had come to attend the divinity-lectures of
the celebrated professor, and Mr. Livingston being
informed of his character, obtained an introduction
to him. The acquaintance now made with each
other, soon ripened into a mutual, unreserved, and
confidential friendship. It so happened, that Dr.
D., the gentleman referred to, when he had been
there a short time, was suddenly thrown into a state
of great mental distress, through some painful
intelligence he had received. The news reached
him one evening of the death of a person, whom
he had long loved as his own soul — a young clergyman, of extraordinary piety and talents; and upon
learning the melancholy event which, it would seem,
he had not expected, his thoughts became wholly
absorbed with the bereavement he had sustained.
He was deeply afflicted: — he retired to his bed
with a dejected and sorrowful heart.
In the course of the same night, while ruminating
upon the stroke, he was led to reflect that he also
was doomed to die, and to look at death, and judgment, and eternity, as immediately before him. He
saw what, perhaps, he had admitted a thousand
times and more, but never before seriously pondered, that the hour was approaching, which would
terminate his connexion with earth, and transmit
his spirit to the bar of God; and he saw that he
was a sinner unprepared to meet his God. He
knew that he was then out of Christ, and that if
death should surprise him in that state, he would
be lost for ever. So cogent and sharp was the conviction of this awful truth, that he forgot, in a manner,
his friend's departure from life, in the concern
he felt for his own salvation, and there was no sleep
for him that night.
The next morning, Mr. Livingston paid him a
visit, and being ignorant of the circumstances of
the case, was much affected, upon entering his
room, at his mournful appearance. The cause of
his evident distress was immediately inquired, with
an air of affectionate solicitude, that induced him to
make a full disclosure of the whole matter; and,
when he had related his exercises, he earnestly
asked — what he must do to be saved. Mr. Livingston modestly answered, "that he knew him to be
well acquainted with the precious truths of the Gospel, and * * * informed in what way sinners were
accepted in the beloved Saviour;" and feeling, probably, at the moment some little embarrassment,
as he had been unprepared for such a meeting, he
rose from his seat to leave him. But the Doctor
would not permit him to go yet: "No, my dear
friend," said he, "No, you must not leave me;
sit down; you must descend more to particulars.
You must tell me how a sinner must come to Jesus,
and what are the peculiar exercises of that repentance and faith, which unites the soul to the Divine
Redeemer. It is a fact," he added, "that I have
studied the doctrines of the Gospel. I can explain
and vindicate them, and you are convinced of my
knowledge of the truth: it would be improper in
me to deny it. But all this has been mere speculation; it has been all viewed by me as an abstract
theory. I have been ignorant of the spirituality
and extent of the Divine Law. I did not know who
or what a sinner was, nor did I realize that I was
the man. And now, since these convictions have
commenced, I find myself, with all my acquired
knowledge, ignorant and forlorn. I know not what
I must do, or how to approach a Throne of Grace,
any more than the most uninformed babe. I must
be taught what it is to enter into covenant with
God my Redeemer, and what that direct and personal faith is, by which the soul is united to Christ,
and becomes interested in his imputed righteousness for justification and acceptance."
Being thus importuned to remain, Mr. Livingston again took his seat, and attempted to exhibit
to him the experience that is connected with
genuine conversion, the nature of evangelical
repentance, and of saving faith, and how a sinner, that
is under the renewing influence of the Spirit of God,
is brought to appropriate a precious Christ as his
sacrifice and righteousness. The Saviour, in his
ability and willingness to save, and the ample
encouragements of the Gospel to the exercise of
a full affiance in his merits and grace, were also
presented with much clearness and feeling; and,
under the Divine blessing, the Doctor was both
enlightened and comforted by this plain, spiritual, and affectionate conversation. He found
peace and joy in believing. At the completion of
his studies, he entered the ministry; was called to
the Church of ***** ; and, to a good old age,
was esteemed an exemplary, learned, and useful
minister of the Gospel.
The evidences of the Christian religion are so
numerous and irrefragable, that no one who candidly considers them, can doubt its divine origin, or his
own obligation to yield obedience to its precepts;
and hence it is, that a large majority of those who
live in Christian lands, are, at least, professed Christians, though much divided in sentiment upon some
doctrinal points, and differing in their modes of
worship. But it is a fact that an historical faith is
not a saving faith — nor is it always connected with
the enjoyment of the life and power of godliness.
It is a fact that, in nearly every communion, there
are those who have a faith which worketh by love,
purifieth the heart, and overcometh the world, and
whose religious experience, with all the diversity
observable in their creeds and forms, involves a
singular agreement of views and feelings. It is a
fact that genuine believers, of every name, have a
common spiritual discernment, and a common
spiritual sensibility, and, it may be added, a common
spiritual language, which mere speculative or nominal Christians have not, neither can have, as long
as they are destitute of that faith, which is the effect
of a supernatural influence. This may be denominated, in contradistinction to the other evidences
of religion, the evidence of the Spirit; and it
comes from the North, and South, and East, and
West, — from the children of God of every denomination — of every clime, kindred, and tongue. The
Holy Spirit preserves a uniformity in his saving
operations — that is, his operations lead to an experimental knowledge, in all the saints, of the
same great truths. A variety of circumstances
may be employed to awaken them out of the sleep
of sin; but the work begun and achieved in them
by Divine grace, has the same characters, and the
same fruits. They are all taught of God — not contrary things, but the same things that pertain to salvation. Hence it is that — whether they be learned
or unlearned — Episcopalians or Presbyterians —
Methodists or Baptists — natives of Europe or
Asia, of Africa or America, they perfectly understand one another upon the cardinal points of Christian
experience, whenever they have an opportunity in the providence of God, to converse upon
the subject, and mingle sweetly together as fellow-heirs of the grace of life.
While Mr. Livingston was in Utrecht, a number
of pious persons, who had almost contemporarily
experienced a change of heart, and some of whom
were from different and distant countries, assembled by invitation, in that city, for the purpose of
comparing together their views and exercises
under the power of redeeming grace. He made
one of the happy company; and it was to him a most
edifying and delightful conference, the recollection
of which he cherished as long as he lived.
After the Throne of Grace had been addressed,
and a song of Zion had been sung, a person from
Asia gave a minute account of the means of his
conversion — of his contrition for sin — of his
reception of the Lord Jesus as his Prophet, Priest,
and King — and of his subsequent enjoyments in
the Divine life. Then one from Africa, whose
family was among the most respectable at the Cape
of Good Hope, told how he was first made sensible of his guilt, and consequent exposure to the
wrath of God; how he had struggled against unbelief; and how at last, he was made willing, in a
day of God's power, to accept salvation as a free
gift, as tendered without money and without price, as
flowing from the rich and sovereign grace of God, in
the dear, adorable Redeemer. Mr. Livingston
followed next, with a brief statement of what the
Lord had done for his soul — and after him, the countess of R-, from Europe, detailed her religious
exercises.
"The sum of the whole," says Mr. Livingston
in a short narrative of this conference, "when
compared together, exhibited the same teaching,
the same views and exercises, and the same faith,
and hope, and love. The attending circumstances
and first incitements to religious impressions were
various: yet the convictions of sin and misery, of
seeking and obtaining joy and peace in believing,
of looking unto Jesus, and through him, coming to
the Father, and entering into an everlasting covenant with God, as the Redeemer and God of salvation,
in and through the Son of his love, were
exactly the same. We all agreed as though we
had lived in the same neighbourhood, and had
been, as we reallv were, under one and the same
teaching. The company was comforted and edified, delighted and elevated. Mutual sentiments
of fervent love and Christian communion prevailed;
and sentiments of adoration, hope, and thanksgiving
were expressed. We testified these by singing, at
the close of our conference, the 72d Psalm, in which,
with lively adoration and raised affections, we
celebrated the extent of our precious Redeemer's
kingdom. The sons of mirth," he adds, " may enjoy their ribaldry and wine, and infidels scoff at the
hope of Christians, of which the ignorant wretches
have no idea; but they never felt, nor can, while
they remain unbelievers, what we felt and enjoyed
upon this occasion. I never experienced so much
devotion in singing a psalm, nor did I ever obtain
such peculiar confirmation in my former experiences of the divine teaching, and sanctifying grace."
The Reformed Dutch Church was, as the reader
is no doubt already informed, the established national Church in all the provinces of the United
Netherlands: but, notwithstanding the fact, societies of other denommations were liberally tolerated.
They enjoyed, if not the direct countenance,
at least the indulgence of government, and were
permitted to maintain their respective peculiarities,
in doctrine and worship, without fear of molestation.
— With one of these, which were in the city of
Utrecht, a church in the Baptist connexion, Mr.
Livingston, and a few of his university-companions,
were induced to celebrate divine service upon a
Sabbath afternoon; and before the service was
over, they witnessed a mode of administering the
ordinance of baptism, that will probably be pronounced by some to have been a very unseemly
and sinful deviation from the common practice of
the communion, but, as a demonstrative proof of
the good sense and catholic spirit of these Baptists,
ought not to be suppressed. After a most excellent sermon from the pastor, a man whose preeminent
talents, fervent piety, and evangelical
preaching, had rendered him exceedingly popular
in the place, three adults came forward to be
baptised, and baptism was administered to them,
not by immersion, but upon the principle involved
in our Lord's rejoinder to Peter, when he had expressed a wish to have, besides his feet, his hands
and head washed — He that is washed needeth not,
save to wash his feet, but is clean every whit — that is,
by sprinkling.
"The ordinance," Mr. Livingston observes in his
notes upon the interesting scene, "was solemnly
performed, and I felt affected and edified. Yet,
contrary to what I expected, they were not immersed or plunged, but sprinkled on the face, in
the same way that we administer that sacrament
in our Reformed Church. I knew the Baptists in
America differed from us in the mode, as well as the
subjects of baptism; that they magnified and distorted the question respecting immersion; and notwithstanding,
excepting themselves, the whole Church
of Christ, with which compared they were very few
and small, always practised sprinkling, they still
maintained that a complete plunging under water was
essential to the ordinance. Under the impression
that all Baptists entertained the same superstitious
and singular sentiment, I was surprised to find the
contrary in the instance then exhibited. But it is a
fact, whatever they may profess or perform in
America or in England, that the Baptists on the
continent of Europe are better informed; and, while
they agree with their brethren in relation to the
subjects, yet many of them do not scruple to administer baptism, as all other Christians do, by sprinkling."
The writer feels an unfeigned and very great
respect for this body of Christians. He sincerely
believes that God has many of his people among
them; but it is, nevertheless, his full conviction that
they attach an undue importance to immersion, when
they represent it as the only scriptural mode of
baptism. — A few such triumphs of truth over
prejudice as the one above stated, in this country, or
such a representation of the subject as, in candour,
ought to be made, would tend greatly to the preservation with their brethren of other denominations, of the unity of the Spirit in the bond of peace.
In 1768, the Rev. Dr. Witherspoon having
accepted the call of the Trustees of Princeton College to preside over that venerable institution,
previously to his departure for America, visited the
continent of Europe, for the purpose of forming an
acquaintance with some of the distinguished men of
Holland. When he arrived at Rotterdam, he wrote
to Mr. Livingston, informing him of the object of
the visit, and requesting the favour of being provided
by him with suitable lodgings at Utrecht. The
request was very cheerfully and promptly complied
with; and the respectable family, which had engaged to accommodate the worthy stranger, received
him with all politeness, and kindly entertained him
without charge during his stay in the City. — The
day after his coming there, Mr. Livingston went
with him to the university, and introduced him to
Professor Bonnet: — and having noticed this fact,
it will be necessary for awhile to direct the attention of the reader to some measures which were then
in contemplation for the benefit of the Dutch Church
in America. Mr. Livingston, ardently desirous that
something should be done as speedily as possible to
effect a reconciliation between the two great parties
in the Church, (the Coetus and Conferentie,) was
disposed to consider the visit of Dr. Witherspoon,
at the time, as an occurrence that might be used to
advantage to further the attainment of that object,
and, with this impression, did approve the general
outlines of a plan which, it was thought would satisfactorily provide for the education of her ministry,
under the auspices of that great and good man,
when he should be settled at Princeton. It is at
least supposed that such was the fact: the grounds
upon which the supposition rests will presently be
exhibited.
The interview between the Doctor and the Professor is represented to have been, in a high degree,
interesting and gratifying to both. Their discourse
with each other was in Latin, and before it ended,
"Dr. Witherspoon expressed," says Mr. Livingston,
"in the warmest terms, his cordial esteem and veneration for the Reformed Dutch Church, and declared
his hope and expectation, that the two Churches of
Holland and Scotland would, by their mutual efforts
and influence, while they still remained two distinct
denominations, without any public union or blending, powerfully defend the doctrines of grace, and
successfully co-operate in promoting the best interests of the Gospel in America."
The establishment of a friendly correspondence
and co-operation, was the only union then proposed;
but, another of a more important character, was
soon after suggested, — by whom, in the first instance, is not known, — and was seriously meditated,
as will appear from the following letter of Dr.
Witherspoon to Mr. Livingston, dated Paisley,
May 12, 1768:
"Dear Sir,
"I was favoured with yours of the 27th, two
days ago, and being just about to depart, have only
time to thank you for the pains you have taken in
the affair of the union, and wish it may prosper;
though I think some circumstances may be added
to what you propose, but shall say nothing of it till
I hear further from you, as you seem to wish. I
pray that you may be blessed in your studies, and
honoured to be in due time an active and successful minister of Christ. Remember me kindly to
Professor Bonnet, and my worthy landlady, who
received me in so hospitable a manner.
"I am, dear Sir, yours, &c.
"JNO. WITHERSPOON."
To ensure success to any plan, which had for its
object the accommodation of the existing differences, and the formation of independent classes, in the
Dutch Church in this country, it was necessary to
consult the wishes of the ministers in Holland, by
making some adequate provision in the plan, for the
theological instruction of young men designing to
enter the ministry. This provision was a favourite
point with the transatlantic brethren, and in requiring it, they certainly evinced a very tender regard
to the best interests of the Church; but the question was, what could be done to comply with their
wishes in this respect. The Coetus party, in pursuance of their plan of rendering themselves independent
of the Classis of Amsterdam, had adopted
measures for the erection of an "Academy" in
New-Jersey, in which pious youth might be educated for the ministry, and had already indeed obtained
a charter for the same, containing nothing, as Mr.
Lott, the intelligent correspondent of Mr. Livingston, mentioned in the preceding chapter, observes
in a letter dated September, 1767, "of Coetus or
Conferentie in it, being founded on the constitution
of the Church of Holland, as estabhshed in the
national Synod of Dort," and, therefore, likely to
make it, as far as such an instrument could have
influence, a popular institution.
[The letter, in which it is asserted that a charter had been
granted for this literary institution, it will be observed, is dated
Sep. 1767. But the charter of Queen's (now Rutgers College)
which was originally established by the Coetus party, is dated
March 20th, 1770. To account for the discrepance between the
letter and the charter, as to the date of this instrument, it is
presumed that only an institution of a secondary rate was at
first contemplated, and that the difficulties hinted at in the two
next sentences above, delaying the accomplishment of the
enterprise, it was afterwards determined to make it a College,
for which a new charter was granted, or the old one, with the
necessary alterations and additions, new dated.
The following is a part of the preamble to the College
Charter, which is extracted from an address delivered by the
Rev. Dr. Milledoler, the worthy President of Rutgers College,
at a late commencement, and will be seen to contain nothing
that could have been justly deemed offensive or exceptionable.
"Whereas our loving subjects, being of the Protestant
Reformed Religion, according to the constitution of the
Reformed Churches in the United Provinces, and using the
discipline of the said Churches, as approved and instituted by the
National Synod of Dort, in the year 1618 and 1619, are, in this
and the neighbouring provinces, very numerous, consisting of
many Churches and religious assemblies, the Ministers and
Elders of which having taken into serious consideration the
manner in which the said Churches might be properly supplied
with an able, learned, and well qualified ministry; and thinking
it necessary, and being very desirous that a college might be
erected for that purpose within this our province of New-Jersey,
in which the learned languages, and other branches of useful
knowledge may be taught, and degrees conferred: and especially,
that young men of suitable abilities may be instructed in divinity,
preparing them for the ministry, and supplying the necessity of
the Churches; for themselves, and in behalf of their Churches,
presented a petition to our trusty and well-beloved William
Franklin, Esq., Governor and Commander in Chief, in and
over our Province of New-Jersey, in America; setting forth,
that the inconveniencies are manifold, and the expenses heavy, in
either being supplied with Ministers of the Gospel from foreign
parts, or sending young men abroad for education; that the present, and increasing necessity for a considerable number to bo
employed in the ministry, is great; that a preservation of a fund
for the necessary uses of instruction very much depends upon a
charter, and therefore humbly entreat that some persons might be
incorporated in a body politic, for the purposes aforesaid: and
we being willing to grant the reasonable request and prayer of the
said petitioners, and to promote learning for the benefit of the
community, and advancement of the Protestant Religion, of all
denominations; and more especially, to remove as much as possible, the necessity our said loving subjects have hitherto been
under of sending their youth intended for the ministry to a foreign country for education, and of being subordinate to a foreign
ecclesiastical jurisdiction: KNOW ye, therefore, that considering the premises, WE do of our special grace, certain knowledge,
and mere motion, by these presents, will, ordain, grant and
constitute, that there be a college, called Queen's College, erected in our said Province of New-Jersey, for the education of
youth in the learned languages, liberal and useful arts and sciences,
and especially in divinity; preparing them for the ministry, and
other good offices; and that the trustees of the said college, and
their successors for ever, may and shall be one body corporate
and politic, in deed, fact, and name; and shall be called, known,
and distinguished by the name of the trustees of Queen's College,
in New-Jersey.
"We do by these presents, for us, our heirs and successors,
create, ordain, constitute, nominate, and appoint, the Governor
or Commander in Chief, the President of the Council, our
Chief Justice, and our Attorney General of said colony, for
the time being, Sir W. Johnson, Baronet, and Johannes Henricus
Goetschius, Johannes Leydt, David Maurinus, Martinus Van
Harhngen, Jacob R. Hardenbergh, aud William Jackson, of our
said colony of New-Jersey; Samuel Verbryk, Barent Vrooman,
Maurice Goetschius, Eilardus Westerlo, John Schuneman, of
our province of New-York; and Philip Wyberg, and Jonathan
Dubois, of the province of Pennsylvania; Hendrick Fisher, Peter
Zabriskie, Peter Hasenclever, Peter Schenck, Tunis Dey, Philip
French, John Covenhoven, Henricus Kuyper, of our colony of
New-Jersey, Esqrs.; and Simon Johnson, Philip Livingston,
Johannes Hardenbergh, Abraham Hasbrook, Theodorus Van
Wyck, Abraham Lott, Robert Livingston, Levi Pauling, John
Brinckerhoff, Nicholas Stilwill, Martinus Hoffman, Jacob H. Ten
Eyck, John Haring, Isaac Vrooman, Barnardus Ryder, of our
province of New-York, Esqrs., trustees of our said college, in
New-Jersey."]
But there was no one competent or willing to undertake the discharge of a professor's duties in this academy; or,
if a person fully qualified for the task, and inclined
to enter upon it, could have been found, the
trustees, as yet, had no funds for his support. Nay,
moreover, the same letter states, that it was not then
determined where the academy should be located,
and that the question had produced a little jealousy
and collision among the trustees, some wishing it
to be placed at Hackensack, and others at New-Brunswick.
[The efforts of the Coetus party, at this time, to establish a
theological seminary, led some persons (of the opposite party
it is supposed) to think of having a divinity-professor in King's
College, New-York, under the sanction of a clause granting the
privilege to the Dutch Church, which was said to be contained
in the charter of that Institution.
The Rev. Mr. Ritzema, a staunch Conferentie-partisan, and one
of the ministers of the Church of New-York, was then a director of the college; and many of his friends expressed a wish that
he should receive the appointment. The Classis of Amsterdam,
as appears by a letter of one of its members (the Rev. Mr. Tetterode,) dated in 1771, was pleased with the plan, and
recommended its adoption, until a college for the Dutch Church could be
erected. It subsequently, however, advised that the professor
have no connexion with any literary institution.]
Knowing these facts, which made it very improbable that the Church here would soon be able to
call and maintain a professor for herself; having
previously, as it would seem, matured a plan for
restoring peace to this divided and afflicted portion
of Zion, which wanted only a satisfactory article in
relation to a professor, to render it complete and
acceptable to all parties concerned; acquainted,
too, with the high character of Dr. Witherspoon, as
a scholar and divine, it is not surprising that Mr.
Livingston, in his zeal, should either have proposed
or acceded to an arrangement, intended perhaps at
the time to be merely a provisional one, and promising such immediate and incalculable benefits.
It does not appear that a union of the Dutch and
Presbyterian Churches was now even thought of,
much less designed; but, that a certain connexion
was to be formed with Princeton College, simply
with a view to the preparation of pious youth of the
Dutch Church for the ministry, under the superintendence of a man in whose talents, piety, and
orthodoxy, the Church at home, and the Church
abroad, would have the most entire confidence.
That this was the project in embryo, can hardly
be doubted, after a few extracts from the letters of
Mr. Livingston's friend to him upon the subject,
shall have been perused. "At present," says Mr.
Lott, in a letter of November, 1768, "from a
superficial view of the plan you mention, it appears to me, it will meet with difficulty and objections
from both parties. For I know them so well,
that I think I may venture to prophecy, that as long
as their present spirit of power and dominion
remains with them, no plan will be accepted of,
however reasonable and useful the same may be,
unless the different congregations have good sense
enough to agree, whether their ministers will or
will not."
In another of December, of the same year, after
stating that the Rev. Mr. Ritzema had showed
him a Dutch letter, which that gentleman had
received from Mr. Livingston, communicating the
outlines of the plan, the same correspondent adds,
"The matter being still new to me, I cannot see
how it can possibly take place. For, in the first
place, I believe that the Conferentie and Coetus
will never unite, their difference being of such a
nature that they dare not trust each other, and thus
a junction [is] morally impossible: and in the
next place, I can't see how a local junction can be
brought about with the Presbyterians, even should
the jarring Dutch Churches agree."
To provide a suitable professor for the academy
as it was then denominated, which was about to
be erected, Mr. Livingston had, prior to the visit
of Dr. Witherspoon to Holland, prevailed upon a
number of liberal individuals there, to pay the expense of educating a poor youth of piety and talents,
and of Dutch descent, if one should come from
America, for the purpose of being qualified for the
station — and had accordingly written to his friends
in New-York, requesting them to select and send
over a youth of this description, to be duly qualified.
No better expedient could probably have been
devised, at the time, to supply a deficiency which
while it remained would, as he had reason to think,
prevent the accomplishment of his wishes to make
peace; but the contemplated connexion with Princeton College, being in his view, a preferable expedient,
he despatched a letter, as soon as it was.
agreed upon, revoking the request he had made.
In reference to the contents of this letter, his
friend observes, — "As I am afraid that your favourite plan will not take place, at least so soon as you
seem to expect, let me recommend to you again to
keep your Christian friends to their word about
maintaining a poor boy. We help to maintain a
poor but sprightly and good boy, at a grammar
school, in hopes of his finishing his studies in Holland, as you proposed, and should be sorry to be
disappointed of our expectations."
Under date of March the 28th, 1769, the same
person writes, that letters had been received from
the Classis of Amsterdam, "directed to the Coetus
and Conferentie respectively, informing them of
the substance of the plan laid by them before the
Synod, for accommodating the differences and healing the breach caused in the American Church by
the contending parties." After noticing the conduct of the leaders of each party, upon the receipt
of the classical letter: — (and from the statement
made, it would appear that those of the Conferentie,
with the exception of Mr. Rysdyck, being violently opposed to the plan offered to their consideration,
had prepared an answer without consulting
the Elders of the Churches — and that those of the
Coetus, with more prudence and respect, before
drawing up their answer, had endeavoured to ascertain the general opinion, in relation to the plan, by
means of a circular letter, a copy of which had
been sent to a member of the Church of New-York with discretionary power,) he adds : — "As far
as I can find, the whole Coetus, with all their heart,
(as I imagine they will write the Classis) as well as
all the leading members of our Church, will cheerfully agree to the plan, except to that part which
relates to the Local Union with Princeton College;
as it is apprehended much mischief would arise to
our cause, from a union with that or any other College, at this present time. And the plan proposed
by the Classis (if the parties will but unite) can as
well be carried into execution without that union as with."
In another letter, dated June, 1769, he has the
following paragraph: "Our Consistory wrote their
sentiments to the Rev. Classis of Amsterdam, on
the 11th of May, about the difference between the
Conferentie and Coetus, and gave them to
understand, that if the former were as much disposed to
make peace as the latter, the matter would be soon
settled. The principal objection against the proposed plan, is the local junction with Nassau-Hall,
in Princeton, almost every body judging it best
that we neither join that college, nor the one in this
city. This is the opinion of our congregation."
These extracts show the foundation of the supposition, that the union alluded to, but not distinctly
described, in the letter of Dr. Witherspoon, was to
be of a collegial kind, or to give to the institution
over which he expected to preside, and more
particularly to himself, as an approved divine, for a
time, or until the Church could have a professor of
her own, the education of such of her sons as had
the ministry in view. And though the article relating to this union was opposed with some little zeal;
yet it is not improbable that if the Classis had directed all the Churches to meet and deliberate, in
convention, upon the subject of their communication, the plan as submitted, or at least in a modified
form, would have been adopted, and had the desired
effect. That order, however, was not given,
and the sense of the Church, therefore, was but
partially taken; and the answers transmitted to the
Classis, being upon most points at variance with
each other, nothing more was done for the present
The whole business was now suffered to sleep for
awhile.
Mr. Livingston had cherished sanguine expectations of the success of this plan, which had been
referred to the Church with the approbation of the
Synod of North Holland; but God saw fit to disappoint him in the result, to give him, at some future
day, as the reward of his benevolent zeal, a
more interesting agency in the reconciliation of his
divided brethren, and to put him in the honourable
place which he had sought so actively, and irrespectively of any private advantage, to get appropriated
to another person.
It need only be added here, that the accquaintance which he and Dr. Witherspoon formed with
each other in Holland, led to the mutual cultivation
of a cordial, and warm, and lasting friendship between them.
About the same time, the Church of New-York,
as the building called the North Church was near
being completed, and it was evident that Dr. Laidlie
alone could not render all the service which would
be needed, when that building should be opened for
public worship, began to think of calling another
English preacher.
In anticipation of this emergency, Dr. Laidlie
and some prominent members of the Church, who
had become intimate friends of Mr. Livingston,
during the winter he spent with them antecedently
to his departure for Holland, had long been inclined
towards him as a person possessing those excellent
qualities desirable in a pastor, and the inclination
being confirmed by the pleasing intelligence they
had now and then received respecting him, they
did not hesitate to express their predilection in
favour of him. A number of the congregation
would have been gratified, if a call had been immediately made out and forworded, as his licensure was
expected soon to take place; but there were some
who wished to see or hear first an account of his
pulpit talents, and others who thought it would be
rather indiscreet to call him before he had returned, — not that they questioned his piety or ministerial
gift; but because they considered it proper that
they should have an opportunity of judging a little
for themselves of his qualifications for so important
a station, and chiefly because they apprehended
that his voice would be too feeble to fill their large
places of worship.
While the known weakness of his voice and
delicacy of his health, were producing this diversity of sentiment in the congregation about the call,
one or two of his most devoted friends felt considerable uneasiness on another account. They had
lately discovered that he was averse to the observance of the holy days, as they were denominated,
and knowing that the conduct of Dr. Laidlie with
respect to them, had given offence [Dr. Laidlie, it seems, had denied the obligation of these
days, and though he usually preached upon them, would take
other subjects than those selected for them by the Church of
Holland.], while the discovery remained with them a profound secret, they
could not forbear to transmit to him forthwith, some
plain but friendly and affectionate counsel upon the
subject. The one [Mr. P. Brinckerhoff], after a few remarks designed
to show the duty and necessity of conforming to
this usage of the Church, and made apparently in
a proper spirit, reminds him of the Apostle Paul,
who became all things to all men, that he might win
some. The other [Mr. Abraham Lott] uses more freedom, and says,
in a letter dated Nov. 1768, "I cannot avoid telling
you that we differ very much about them, and it
gives me real inward concern to find that you stand
affected to them in the manner you mention. Pray.
my dear Sir, are you, then, such a stranger to the
people of the Dutch Church of this city, as to
imagine that the sticklers for those days are only to
be found among those who speak Dutch? * * *
Believe it, my friend, although a Paul was to attempt
to shake them off, he would not succeed. Let me
advise you as a friend, who has a regard for you,
who wishes you well, that you entirely stifle your
sentiments about this matter, and never mention
them again, especially if you have any thoughts of
becoming (as I pray God you may) a minister
among us." And in a letter of a later date, he endeavours to defend the observance of these days
with some little zeal — "You say they are rather
wicked or devilish days, than holy days; — very
true: but would the neglect of preaching on those
days lessen the wickedness practised on them? I
say no. For by leaving off preaching, the days
would not be abolished (as this cannot be done without the intervention of the Legislature) but left
more at large to practise vice * * * *. This
then being the case, it is undoubtedly best to preach
as usual, as it certainly keeps a great many people
who will not work, but come to church, out of the
way of mischief. And, therefore, if you have any
regard for yourself, for your Church, and for the
advice of one who thinks himself your friend, conform to the established customs and rules of the
Church * *; and however much I approve of
your consulting Mr. Laidlie about other matters,
relating to the good of the Church, I can by no
means approve of your advising with him in
matters wherein he stands, in my opinion, wrong
affected."
Mr. Livingston replied, to the full satisfaction of
this gentleman.
As the Church was situated at the time, and
while the laws of the colony, then under the British
government, recognised these days as holy, to
observe them in conformity to established custom, was not only prudent conduct, but truly a
Christian duty; and Mr. Livingston, in yielding to
the wishes of his friends, acted a very commendable part. It evinced a disposition to make any
reasonable sacrifice for the sake of promoting the
peace and prosperity of a Church, which had already
suffered much from the violence of intestine disputes, and in which there were yet those who keenly
watched the opportunity to excite some new controversy. It involved no abandonment or
concession of principle, inasmuch as it was distinctly
understood, that these days were not believed to be
of Divine appointment, and would be observed
simply to prevent evil and edify the congregation:
and for submitting to the prejudice of the times,
therefore, in a matter of no essential moment, with
a view to preserve peace and do good, he was
deserving of more praise than he would have been,
if, reckless of the consequences, he had determined
pertinaciously and vigorously to oppose it. There
was much sound practical wisdom in the submission.
But though the moderation is to be commended,
which, rather than insist upon the immediate abolition of these days while there was such a strong
prepossession in their favour, and the Church was
in such peculiar circumstances, tolerated and rectified the use of them, it is not a little surprising
that, even at the present day, their observance should
be continued in many congregations. The 67th
explanatory article of the constitution of the Church
expressly declares, "that the Reformed Church
does not believe the days, usually called holy days,
are of Divine institution, or by preaching on those
days, intends any thing more than to prevent evil,
and promote the edification of the people, is
evident from the contents of the 53d article of the
Synod of Dordrecht, held in the year 1574." This
article is in these words: — "With regard to feasts
days, upon which, besides the Lord's day, it has
been customary to abstain from labour, and to
assemble in the Church, it is resolved that we must
be contented with the Lord's day alone. The
usual subjects, however, of the birth of Christ, of his
resurrection, and sending of the Holy Spirit, may be
handled and the people be admonished, that these
feast days are abolished." Hence it appears that
the fathers of the Church considered the observance
of these days, as resting solely upon the commandments and doctrines of men; and, though they
retained them for the purpose of counteracting, by
appropriate discourses, the influence of the papistical superstitions with which they were surrounded, there certainly can be no good reason for such
retention in a country where that influence is not
to be dreaded: — or must they be kept for ever,
merely to inform people, in succeeding ages, that
they were abolished at the Reformation? To
symbolize longer with Catholics of Rome, in this
practice, is calculated, it is believed, to do more
harm than good — to foster rather than prevent
superstition.
On the 28th of December, 1768, in compliance
with the request of more than a hundred members
of the congregation, the Consistory convened to
receive a petition relative to the calling of another
minister, which was then laid before them, praying
they would look out for another English preacher,
and intimating that the petitioners would be gratified with the invitation of Mr. Livingston. They
immediately and unanimously resolved that they
would endeavour to ascertain whether a sufficient
sum of money could be raised by subscription, to
warrant the procedure solicited, and directed a
subscription-paper to be prepared for the purpose.
The friend [Mr. Lott] who advised him of these preparatory
measures, thus concludes the account: "Almost
every body I have heard, seems well pleased that
you should be called, and so they appear to be with
every part of your character. All they fear is, whether you will have voice enough for our Church; for
if you have not, say they, we are undone; what shall
we do with a minister who cannot be heard throughout the Church? I could, therefore, heartily wish
that you may for some time past have exercised
your voice in the pulpit, as I am convinced it may
be there much modelled and improved. And if it
is strong enough, can't you get one or more of your
friends to give a certificate about it, and enclose it
to me? Much good may come from such a step."
By a letter from the same person, dated April 1,
1769, it appears that the Consistory had the day
before resolved to call Mr. Livingston; and that
the call, when made out, was to be sent to some
Ministers in Amsterdam, with particular
instructions not to deliver it, unless they were well assured
that he had sufficient strength of voice to fill a
large building. In another letter, written the following June, he says: "Our third, or rather North
Church, was opened for Divine service by Mr.
Laidlie, on the 25th ult. (May,) by a very pathetic
discourse from John 4th and 23d, showing wherein
the true Gospel doctrine consists; in which he approved himself very much to the satisfaction of all
who heard him, and particularly to our Governor,
who honoured us with his presence on that occasion.
Mr. Laidlie now preaches three times every
Sunday; to wit: in the morning and evening in the
New, and in the afternoon in the North Church, to
which if we add his catechising, you will agree
his labours must be weighty. You cannot, therefore, be surprised to hear our call to you to come
over to our Macedonia to help us. May the ever
blessed Jesus make your way prosperous to us, and
may you come among us with a full blessing of the
everlasting, covenant!"
Having finished his studies at the university,
Mr. Livingston appeared before the Classis of Amsterdam, on the 5th June, 1769, to be examined for
licensure, and the evidence given of his personal
piety, and of his acquirements, literary and theological, being satisfactory to that rev. body, he
came a candidate for the ministry, or what is called
in Holland, a proponent. His first sermon he
preached in the Dutch language, for the Rev. Mr.
Van Issum, his examinator in the Classis, at Hilversum, a village to the east of Amsterdam.
Soon afterwards, he preached again in Dutch, at
Purmerend, a small city in North Holland: — in
English in the English Church in Amsterdam; and
again in English in the Scotch Church in Rotterdam,
whether in the same building in which his distinguished ancestor had often proclaimed the glad
tidings of salvation, or another, is not known, but
that it was the same is thought probable.
This commencement of his public labours' was
of a very promising character. Enjoying, in no
common degree, the confidence and esteem of numerous Christian friends, as a young man experimentally
acquainted with the power of Divine grace;
[Among the letters and notes addressed to him about this time,
by his Holland friends, there is one containing a postscript in
these words; "Mrs. ****** expresses her most
friendly regards for the good Mr, Livingston;" — a familiar way, it
would seem, of speaking of him, that shows the high estimation
in which his piety was held.]
— with intellectual powers and attainments much
above mediocrity; — with a voice naturally weak
and effeminate, and concerning which so many
fears had been entertained and expressed In
New-York, now greatly improved by the attention he had paid to its modulation, and susceptible of the richest intonations; with a manner
peculiarly interesting and solemn, he made by these
early efforts in the pulpit a very favourable impression. Of the opinion formed of his talents as a
preacher, and of his qualifications for the situation
to which he was invited, this fact is evidence
enough — that in about a month after he was licensed, the call was put into his hands by the gentlemen
who were conditionally charged with its delivery.
Expecting to remain yet some time in Holland,
and thinking, probably, that it might be of considerable advantage to him to be able to produce when he
should return to America, what was then regarded
as a valuable testimonial of proficiency in theology,
the degree of Doctor of Divinity, he concluded to
present himself before the theological faculty of the
university of Utrecht, a candidate for the same.
And here it ought to be remarked, that it was not
customary for that university to confer honorary
degrees; and that the distinction now sought, could
not be obtained but by his submitting to a pretty
severe ordeal. He must be examined and reexamined, and after being sifted by the learned
Faculty for a whole day, he must produce and prepare himself to defend the next day, against the
adverse arguments of the professors, two short
discourses, the subjects of which are to be selected
for him, the one from the Old Testament, and the
other from the New. And he must answer, and
write, and defend, altogether in the Latin language.
Nor is this all, another dissertation is then to be
prepared, and published in Latin, which he must
publicly support before the whole university.
Though by no means a person of the firmest
nerve, Mr. Livingston ventured these appalling
trials, and having passed the first with approbation,
he was permitted to prepare for the second. Accordingly, in the course of the next winter, he wrote
a dissertation upon the Sinai covenant ("De
Foedere Sinaitico,") and sent it to the press. But
he was now about to leave a country in which he
had spent many happy hours, and formed many tender connexions — and the thought of separating from
his beloved friends — the anxiety attending his preparations for a return — and possibly, too, some
little dread of the public exhibition itself, for no
one of any modesty and sensibility could look
forward to such a trial without dreading it,
produced a depression of spirits, that he could
not then shake off, and led him to abandon his
design of appearing before the university. Under
the influence of his present feelings, he suddenly
stopped the printing of his dissertation, when he
had received the first proof, and commenced a hasty
travel to visit his friends in different places, for the
last time, and bid them an affectionate adieu.
From his notes of the incidents of this period, it
would appear, that he went first to Amsterdam;
chiefly for the purpose of applying for ordination.
The Classis met on the 2d of April, and at this
meeting, they approved his call [Another call was presented to him from one of the Churches
in Amsterdam, but as it was not his intention to remain in Hclland, the call was respectfully declined], invested him
with the ministerial office, and consigned him to the
Church of New-York. This important business
done, he begun in earnest the performance of the
painful duty which the prospect of his departure, as
not far off, imposed upon him; and while at Rotterdam, thus engaged, he received a letter from an
Amsterdam friend, censuring his conduct in relation to the theological degree, and strongly urging
him to the final step necessary to its acquisition.
That Mr. Livingston had no ambition, or that
he was not at all desirous of distinction, nor gratified when it was bestowed, is not pretended. We
have no wish to represent him in this Memoir, as
free from the imperfections and weaknesses of human nature; but, while it is granted that he had his
share of these, it is, nevertheless, believed that
grace reigned in his heart, and that when he
thought upon things of good report, or endeavoured to advance his reputation, he did so, rather to
extend his usefulness in the Church, than to indulge
an anxiety for the notice and applause of others.
And it is believed that, in complying afterwards with
the advice of his friend, he acted under a strong
conviction of duty — a conviction that the degree
sought would, if obtained, give some weight to his
name, and would thus be a means of promoting his
usefulness. He had a tender conscience — he was
afraid of sin, and of the very appearance of sin; and
when he came to the conclusion of the letter, as
he read the following quotation of scripture, "Therefore to him that knoweth to do good and doeth it
not, to him it is sin," the impression was irresistible, that he would be chargeable with culpable neglect,
seeing he was apparently so near the attainment of the object, if he now relinquished it — and
the degree, as before hinted, possessed at that day,
in the estimation of the Church, all the importance
he attached to it. He, accordingly, determined to
follow the advice given; and set upon preparing,
without delay, an abridgement of his dissertation
for the press. Devoting his mornings to the work,
and what he had previously written being fresh in
his mind, he accomplished it with ease, during the
few days he spent at Rotterdam and the Hague, in
making farewell visits; and upon his return to
Utrecht, he had it printed. But the business was not
yet finished, the severest task, and which would put
his merits fully to the test, was still to be performed. He must defend his little pamphlet against
learned and well-practised disputants, before a
large assembly, consisting of the professors and
regents of the University, and many other eminent
personages.
The interesting and decisive day at length arrived: — It was the 16th day of May, 1770; — and
Mr. Livingston was then just twenty-four years of
age. The assembly convened at the appointed
hour, a band of music attended, and much splendid ceremony was observed upon the occasion —
enough, indeed, to appal the courage of any candidate for distinction; and, no doubt, our young
candidate, as he surveyed the imposing scene, could
have said, —
"A faint, cold fear thrills through my veins,
"That almost freezes up the heat of life."
Several learned gentlemen controverted some
of the positions advanced in his dissertation, but
he successfully maintained them; and the disputation, which was in the Latin language, and lasted
nearly two hours, affording sufficient evidence of
his erudition, the professors, shortly after it terminated, conferred upon him, with the usual forms,
the degree of Doctor of Theology. The diploma
he received is signed by Meinardus Tydeman,
Rector, and Franciscus Burmannus, Doctor and
Professor of Sacred Theology.
Having now accomplished his wish, and having
completed all the necessary preparations for his
departure, Doctor Livingston took leave of Holland, and embarked at Helvetsluijs, for England,
about the first of June, 1770. Upon his arrival at
Harwich, to which place the passage had been a
quick and agreeable one, he immediately passed up
to London, and there tarried with Mr. John Harrison, a respectable merchant of that city, with
whom he had occasionally corresponded, and who
had politely invited him to his house.
He availed himself of his short stay in England
to visit Oxford, and was introduced to Doctor
Benjamin Kennicoit, the celebrated Hebrew scholar, then engaged in that stupendous work to which
biblical criticism is so much indebted — the collation
of Hebrew manuscripts. The Doctor had the honour of breakfasting with this learned and indefatigable
Hebrician, and of being taken, after the repast,
into the chamber where his amazing labours were
performed. He had been already ten years employed in the preparation of his Bible, and was now
only about half through it. "He showed me," says
the Doctor, "several of his most admired manuscripts. The manner in which he proceeded was,
to take one line from Van Der Hooght's Bible,
which he considered to be the most correct copy of
the Hebrew text, and paste that line upon the top
of a page of a blank folio book, and then, under
that line, to write all the variations which his manuscripts furnished in that line."
This extraordinary visit could not soon be forgotten; but a most gratifying memorial of it, in the
hand-writing of that distinguished man, was obtained before they parted. In the Doctor's Album,
which contains a variety of little sententious pieces
in Greek, and Latin, and Dutch, with the names of
Bonnet, Burmannus, Ravius, Tydeman, Vanderkemp, Elsnerus, and other eminent literati of
Holland, underwritten, there are a few lines in Hebrew characters, beautifully formed, and accompanied with this sign-manual —
BENJ: KENNICOTT,
E Coll: Exon: Oxon: