A Fast-Day—Political Sermons—A Church of Coloured People—The
Sabbath—Morning Service—Afternoon ditto and Dr. Hawes—Prayers at
College Chapel—United Service in North Church—The Cemetery—The
"Fathers"—Professor Gibbs—Annual Election—Statistics—Arrival at
Hartford—Mr. Hosmer—Chief Justice—Deaf and Dumb—Charter Oak.

Good Friday was observed by the people of New England as an annual fast-day, to humble themselves on account of their national sins. It seemed, somewhat to our inconvenience, to be literally and very rigidly observed in the circle in which we moved. On that day all ministers are at liberty to preach upon politics. Accordingly, my friend Mr. Sawyer took for his text Isaiah lviii. 6: "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?" He touched upon the war with Mexico, but dwelt chiefly on the subject of slavery in America. His remarks were, however, too much mingled with party politics to make the church uncomfortable.

In the afternoon I heard Mr. Dutton, in the North Church. His text was Neh. ii. 3, and his subject Patriotism. The existing war occupied much of his attention, and was strongly and unsparingly denounced. The maxim—too frequently heard at that time in the United States—"Our country, right or wrong," he shattered to atoms. Defensive war, however, he justified. He dwelt powerfully on the responsibility connected with the exercise of the elective franchise, and urged the duty of voting, at all times, not blindly and for party purposes, but intelligently, honestly, and piously. Exceptions might perhaps be taken by some to his views on defensive war; otherwise the discourse was excellent and seasonable. At the close of the service, we went, in accordance with previous arrangements, to be his guests for a few days.

In the evening I attended a Congregational church of coloured people.
The place was exceedingly neat and clean. The minister, the Rev. Mr.
Beman (himself a coloured man), gave out the well-known hymn—

"Come we that love the Lord,
And let our joys be known," &c.,

which was sung beautifully. He then offered up a very judicious, sensible, and pious prayer. The meeting was one of a series of revival meetings. A large number professed to have been converted; but, such were the care and caution exercised, none of them had been admitted into the fellowship of the church. Mr. Beman was so prudent, unassuming, and devout, that I could not resist the inclination to go up, introduce myself, and give a short address. Most cordial was my reception, and great my enjoyment. At the close, one and another were introduced to me as having made their escape from Southern slavery, under circumstances painfully affecting; and they would not let me go without a promise that I would preach to them on the following Sabbath morning.

I did so, and enjoyed the service very much. As in the evening there was to be a service in the North Church, in which all the other churches were to unite, for the purpose of hearing from me a statement with regard to the history and operations of the London Missionary Society, together with some special reference to British Guiana, I said to Mr. Beman, "Brother Beman, won't you and your people go to the North Church to-night?" He hesitatingly said, "No,—he thought not." "Why not?" said I,—"you know my statements will in a great measure refer to those who are your brethren—your kindred according to the flesh." "Yes," he replied,—"we should be glad to come; but the fact is they would pack us—myself and all—into some negro pew, and we should feel it keenly."

In the afternoon I preached for Mr. Dutton, in the North Church. Dr. Bacon had that day exchanged pulpits with Dr. Hawes of Hartford. My service closing a little sooner than his, I reached the Centre Church in time to hear the latter part of his sermon. Dr. Hawes is a fine, tall man, of about 55 years of age. In personal appearance, and in tones of voice, he struck me as greatly resembling some of the sons of Caledonia. His sermon, which was read, seemed to be very good; but the delivery, even in the application, was slow and heavy. Both churches were even more beautiful inside than out, and were filled with very large congregations.

Shortly after, Mr. Dutton took me to attend the afternoon worship at the College Chapel, where a church is formed, and public services are conducted every Sabbath. It was here that Dr. Dwight delivered his well-known Lectures. There are prayers morning and afternoon every day, which the students are expected to attend. Such was the present engagement. One of the professors read a chapter; gave out a hymn, which was magnificently sung; and then offered an extempore prayer. There were between 300 and 400 students present.

In the evening Dr. Hawes accompanied me into the pulpit, and took the introductory part of the service. Most of the professors and students were present. It was a fine, though formidable, opportunity to plead the cause of the despised and oppressed sons of Afric before an audience of so much learning and intelligence. What a contrast! In 1742 the students were forbidden to attend the meetings of this church; and it was partly for once disobeying this prohibition, in order to hear the Rev. Gilbert Tennent, that David Brainerd was expelled from the college.

Nor were the sentiments I uttered new in this place. Nearly 60 years have rolled away since Jonathan Edwards the younger preached here a sermon, afterwards published by request, on the injustice and impolicy of the slave-trade and slavery,—a sermon which in these days would be called by many not merely abolitionism but incendiarism.

On Monday morning we were taken to see the cemetery, outside of the city. Formerly the Green was used as a burying-ground; but in the latter part of last century this field of ten acres was levelled and inclosed for the purpose; and in 1821 the monuments, with the exception of the humble stones of the three judges, were removed hither. The broken tablets and half-legible inscriptions, which constituted the memorials of the fathers and founders of this colony, were peculiarly interesting. On the 18th of April, 1638, those men kept their first Sabbath here. The people assembled under a large spreading oak, and Mr. Davenport, their pastor, preached to them from Matt. iv. 1: "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil." His subject was the temptations of the wilderness; and he recorded the remark, that he had enjoyed "a good day." The following year they met in a large barn, and in a very solemn manner proceeded to lay the foundation of their civil and religious polity. Mr. Davenport introduced the business with a sermon on "Wisdom hath builded her house; she hath hewn out her seven pillars." The most ancient record of this event is a curiosity in the history of civil government. It thus begins:—"The 4th day of the 6th moneth, called June, all the free planters assembled together in a general meetinge, to consult about settling civil government according to God, and about the nomination of persons that may be found by consent of all fittest in all respects for the foundation work of a church, which was to be gathered in Quinipiack [the Indian name of the place]. After sollemne invocation of the name of God in prayer," &c., they resolved—Alas! for that resolve! it admitted a wrong principle, and was productive, for more than 150 years, of the most withering and blighting effect upon that religion which they aimed to foster—they resolved among other things, "That church members only shall be free burgesses; and that they only shall chuse magistrates and officers among themselves, to have the power of transacting all publique civil affairs of this plantation," &c.

But why record their errors while standing over their tombs? De mortuis nil nisi bonum. Take them for all in all, they were men whom we delight to honour. Here are some of their memorials, dated so far back as 1657. Here too is the resting-place of Dr. Dwight.

As we return from this necropolis, the Rev. Mr. Sawyer points out to us the house of Professor Gibbs. "Gibbs—Gibbs," said I; "what! Gibbs's Gesenius?" "Yes," said he. "I should like to see him," I replied, "for I used at college his editions of Gesenius's Hebrew Lexicon." "Let us then call by all means," said Mr. Sawyer. We did so; and a thin, spare, sallow, sickly, withered, little old gentleman made his appearance. This was the Professor. He seemed as if all the juice and sap of his constitution had been pressed out to nourish the Hebrew roots. I expressed my pleasure in seeing him, and acknowledged the advantages I had derived from his labours. The conversation soon touched upon the Established Church of England, of which he seemed to have a great horror. "You ought to put down," said he, "that Establishment. You might very easily do it." "We should be very happy, sir, to know how," I replied. "I will tell you. Make thorough Hebrew scholars of your ministers. Let them be with regard to Biblical learning quite on a par with those of the Establishment, and it will soon fall." I answered, that upon the whole I thought they were in that respect quite in advance of those of the Establishment. But I was amused at the good Professor's simplicity. He little understood the mighty bulwarks by which that institution is defended. A little more of the article in which he dealt would be just the thing to accomplish wonders! It was his nostrum.

To-day the annual election of the State of Connecticut is held. All the officers of state are to be chosen, and New Haven is one of the principal polling-places. But how quiet the town! The only thing that indicates an election is the presence of a larger number of people than usual; and the only display you can see is that little bit of a flag, about 18 inches square, stuck on the top of a cab, having on the word "Democracy!" Let us go into the State House, and see how it is done. Men leave their stores or their studies,—enter by one door, drop their vote into a box, and quietly return to their avocations. The students at Yale who are 21 years of age do the same, and go back to their exercises. The whole affair is managed with as much propriety as the election of deacons in the church at New Amsterdam. This is the working of universal suffrage in New England. Oh that all America, and all the world, were in this respect like the land of the Pilgrim Fathers!

And now we must bid adieu to New Haven. Many are the warm hearts and clear heads it contains. The population is about 18,000. There are in it—

5 Congregational Churches, and 1 Coloured ditto. 2 Episcopal ditto . . 1 " 2 Methodist Episcopal ditto 1 " 2 Baptist ditto. 1 Primitive Methodist ditto. 1 Bethel ditto. 1 Catholic ditto. — ____

13 + 4 = 17 total of places of worship.

DOLLARS.

The Salary of the Governor of Connecticut is 1,100
" Lieutenant " . . 300
" Rev. Dr. Bacon . . . 1,500
" Rev. Mr. Dutton . . . 1,500

In the middle of the day, we leave by railway for Hartford, 36 miles off. Dr. Hawes is our fellow-traveller. Coloured people are here allowed to travel in the same carriages with others. It was not so, even on this line, three or four years ago, when the Rev. Mr. Pennington was setting off from Hartford for England. He told me himself that he was obliged on that occasion to travel in the luggage-van. On our arrival, we are met by Charles Hosmer, Esq., (a cousin of Elihu Burritt,) an old and valued correspondent of mine, and of my predecessor Mr. Wray. To both of us he had occasionally sent presents of excellent American publications. We must be his guests during the few days we remain at Hartford. Dr. Hawes and Chief Justice Williams, came in a homely way to spend the evening with us. The Chief Justice is a deacon of the Doctor's church, and a teacher in the Sabbath-school.

The next day we were taken to see the Deaf and Dumb Institution. This asylum was founded by the Rev. Mr. Gallaudet, who, becoming deeply interested in this class of afflicted humanity, visited England and the Continent with a view to obtain information as to the best mode of communicating instruction to them. I may also observe that he himself married a deaf and dumb lady, by whom he has a large family of children, now grown up, none of whom however inherit the maternal affliction. His son also has married a lady who, like his mother, is deaf and dumb. We were highly delighted with the success of the undertaking as seen in the comfort, cheerfulness, and proficiency of the pupils. In coming out, we met at the door a respectable well-dressed man and a woman, both of them deaf and dumb, who had formerly been pupils here, had formed an attachment to each other, married, settled comfortably in life, and were now coming to pay a visit to their former home.

On our return we saw the celebrated Charter Oak. The early settlers of this place had obtained from the second Charles, and that in the very year in which 2,000 ministers were ejected from the Church of England, a most favourable charter—far more so than the Colonial Office in the present day would grant. Charles, however, repented having granted it, and in 1687 sent over Sir Edmund Andross, under some pretence or other, to demand it back. It was night, and the Legislative Assembly were convened on the subject, when suddenly the lights were extinguished, and the charter was missing. For a long time it was not known, except to the initiated, what had become of it. When, however, the danger was past, the Charter was forthcoming. It had been concealed in the hollow of this old oak, which still survives. I was gratified in seeing the document carefully preserved in the office of the Secretary of State. It is dated 1662, and "in the fourteenth year of our reign," though in reality Charles had then reigned but two years.