fack he lingered about nine days, till the first of June, 1820, when he finished his earthly course, having almost completed his eighty-sixth year. He had survived, by several years, every person who was active in inviting him to settle in the work of the Christian ministry. He had survived his public labours, and perhaps in the judgment of some, bis usefulness; but it is not perceived how a person can live too long to be useful, who continues humbly to pray for the peace and prosperity of Zion.

In his person, Dr. Smalley was rather above the middle stature, and well proportioned. The expression of his countenance, especially of his eyes, was strongly marked with intelligence; his constitution was distinguished by unusual vigour and firmness. He was truly a man of genius, capable of original reasoning, and of penetrating where the way had not been pointed out by others. His perception was acute and clear, his judgment sound, and his memory in a good degree retentive. He was not destitute of imagination, though it was generally kept in subjection by the superior force of his argumentative powers. He had a logical mind, adapted to the thorough investigation and elucidation of deep and intricate subjects; yet he had a vein of wit, which, though it was sometimes severe, was generally directed against such errors and follies as seemed, to him at least, to repel every other attack. His mind was Likewise distinguished by independence and decision. He thought for himself, and his decisions, because maturely formed, were not easily changed.

As a man, he had failings; without them, he would have been more than a man. Like most men of strong minds, he had also strong passions; and if these sometimes carried him too far, he was afterwards sensible of it, and be endeavoured to keep his passions in subjection to the dictates of reason and the

precepts of religion. His manners were plain and unaffected. In his intercourse with men, he maintained a strict regard to truth and jus tice. In his domestic and social relations, he was affectionate and kind; and though he spent the most of his time in his study, he was fond of society, when he felt himself at leisure; and his conversation, which was frequently enlivened with sallies of humour, was both instructive and entertaining.

Concerning his personal piety, he said but little, and did not wish to have much said after his death. When he spoke of his religious experience, it was in private, and with apparent modesty and distrust of his own heart. He was habitually inclined to look upon the dark side of his character; he fully believed that "the heart is deceitful above all things," and this led him to fear, lest he should be deceived. In his conversation and preaching he said so much about false conversions and false hopes, that some were almost led to doubt, whether he believed the doctrine of regeneration; but no person believed this doctrine more firmly, and he uniformly expressed a prevailing and comfortable hope that he had experienced this change. He was utterly opposed to high professions, and to all ostentation in experimental religion. In the latter part of his life, in conversation with the writer, he observed, that his having when he was young heard many say much about their personal religion, had probably led him into the opposite extreme of saying too little. He thought it better for men to show their faith by their works, than in mere words; and he appeared conscientiously to perform what he believed to be bis duty. Of him it may truly be said, that his religion shone the brightest as his sun was setting. Thus, in this servant of Christ was hopefully united genuine piety with distinguished talents, which made him truly great.

As a student, he was indefatigable. His health and strength permitted him to indulge himself in the most intense application. His study was his home. His time and attention were principally devoted to theology. Though he was acquainted with other subjects, the character and will of God, and the character, duty, and salvation of men, as revealed in the scriptures, were the chief subjects of bis investigation. These he viewed as being more important and interesting than any others, and they occupied all the powers of his soul. He did not content himself with examining a subject superficially; but whatever engaged his attention, he applied to it the whole force of his bo mind.

As a preacher his manner was not popular, especially with strangers; but amends were made for this by the richness of his thoughts. He was, however, very acceptable to his own people :—it was seldom that they listened to another with equal attention and interest; and under his ministry they acquired the habit of paying uncommon at tention to public worship and preaching. The plans of his sermons were natural and clear, and they were filled with such ideas as arose out of his subjects, and with appropriate passages of scripture; so that his hearers could easily perceive the object he proposed, and how he attained it. His preaching was generally addressed to the understanding, and when he made appeals to the conscience and heart, he was careful to prepare the way by imparting all needed instruction. He was afraid of that religion which consists merely in zeal without knowledge; and his preaching was designed and calculated to guard his hearers against it. To exhibit the truths and doctrines of the gospel, and guard them against prevailing errors and fallacies, was his great object; and his chief excellence as a preacher, consisted in explaining,

proving, and defending, those truths and doctrines; and this he did with admirable perspicuity and force.

The doctrines which he cordially believed and fully taught, and which formed the principles of his conduct and the groundwork of his hope, were, that there is one God, possessing to an infinite degree very possible perfection, and existing in three coequal persons, who made, preserves, and governs the world: that the scriptures of the old and new testaments were given by divine inspiration, and are the only infallible rule of faith and practice: that, in consequence of the first apostasy, all men by nature are entirely sinful and under condemnation that the Son of God, in human nature, made an adequate atonement for sin that salvation is freely offered to all, and that all, while in an unrenewed state, reject it: that God exercises his sovereign pleasure in the dispensations of his providence and grace: that, from eternity, God chose certain persons to salvation : that men must be renewed by the Holy Spirit to qualify them for the service and kingdom of God that repentance and faith proceed from a new heart: that al! who are renewed, will be preserved in a state of holiness, according to his promise, by the power of his grace: that holiness consists in conformity to God, and sin, in any departure from him: that disinterested love is the essence of holiness, and selfishness the essence of sin that salvation is all of grace, through faith in Christ: that the means of grace are important, as it is in attendance upon these that God usually communicates grace to the heart and that believers will be completely and for ever happy after death, and unbelievers equally miserable.

Though few men have manifested more disposition or ability to go thoroughly into the investigation of intricate subjects, he was generally ready to stop, where the scriptures

and common sense would lead him no further; and thus he avoided those metaphysical subtilties and curious speculations which are prescribed by no rules, and which lead to no very useful result.

As a theological instructor, he was resorted to by many young men who wished to be qualified for the ministry; and with him they pursued their appropriate studies much to their advantage and satisfaction; and laid the foundation of that knowledge, which, by the blessing of God, has contributed to their different degrees of usefulness and eminence.

As a theological writer, he may justly be ranked among the first in this or any other country. Though the writings which he has given to the public are few compared with those of many other distinguished divines, they may not on this account have less merit, nor be less useful. After the detail which has been given of his writings, only a remark or two will be added, with a design to present their character at one view. If the writer of this memoir does not mistake, they are distinguished by more than a common share of originality, by depth and clearness of thought, by the knowledge which they discover of the truths and doctrines of the gospel, by common sense, and by sound reasoning. As to his style, it was suited to his writings, which were chiefly didactic; it was concise, plain, and nervous. The most of his publications are well known, and their merits duly appreciated; and while they have done much good, and may do still more, they have erected a lasting monument to his

memory.

RELIGION NOT SPECULATION;
A SERMON.
Galatians iv. 18.

It is good to be zealously affected al-
way in a good thing.
THE human soul is not a merely in-

tellectual existence. It has been so created, that it not only thinks but feels,-and the former is no more essential to its rational character than the latter.

Every man knows that the feelings which he carries within him are excited each one in view of its appropriate object. The apprehension of impending danger produces fear; the prospect of something desirable enkindles hope; the attainment of good inspires gladness; and the contemplation of what is amiable, awakens love. In all this there is nothing which we regard as weak or unworthy of the highest dignity of our nature. On the contrary, a man who should be destitute of these affections would be deemed a monster deserving only pity or contempt.

It is true, however, that these feelings are often so exhibited as to display a weakness no less pitiable, or a meanness no less contemptible. The emotion which transcends the object that inspires it, is considered extravagant or absurd. He who fears that which is not terrible, he who hopes for that which he has no fair prospect of attaining, he who rejoices in that which can add nothing to his real happiness, and he who bestows his love on an object unworthy of his affection,-all betray, in the exercise of these several emotions, an imbecility of spirit unworthy of their nature.

Though it is true, then, that powerful emotions, excited in view of trivial or unworthy objects, are the symptoms of a feeble and degraded spirit; it is equally true that the strongest excitement of affection, in view of objects of corresponding im portance, is perfectly rational, and in every respect as it should be. So that the maxim of our text, is one of the plainest and most obvious principles of common sense. It is good to be zealously affected always in a good thing. It is entirely right and proper, that men should always feel deeply and powerfully, when

There are men, indeed, who hold a different language. "Religion," they will tell you, "is a rational thing; it speaks to the understand ings and regulates the actions of men; it consists of doctrines to be believed, and of duties to be per. formed; and all this high wrought feeling is inconsistent with that cool contemplative spirit which a subject so intellectual requires." A sentiment like this is as pernicious as it is erroneous;-and it is with a view of meeting the error, and warning you against its influence, that I have chosen the subject before us.

Far be it from me to deny that there may be, or that there are, such things as superstition, and enthusiasm, and fanaticism. The fear that dreads, it knows not what, is a superstitious terror. The joy or the hope that kindles, it knows not why, is the fervour of enthusiasm. The zeal that glows, it knows not wherefore, is the zeal of a fanatic. And in the same way all those emotions which are inspired by imperfect or false conceptions of the objects with which religion is conversant, may be classed under the same denomination, and condemned in the same sentence,as being at once inconsistent with reason and unworthy of religion.

But in making this concession, I am very far from granting that all religious feeling is irrational, or that the gospel of the grace of God is a mere matter of speculation, simply designed to exercise the logical in

genuity of those who receive it. On the contrary, I maintain, first, that the subjects which the gospel brings to our view, are in themselves adapted to awaken the mightiest feelings of the heart;--and, secondly, that God has revealed them for this very purpose.

First then, what are the subjects which these men would have us regard in the cool spirit of abstract contemplation? They are, in brief, the things that belong to our everlasting peace. They are our own guilt and ruin, the character and purposes of God our Sovereign, the throne of judgment with its terrors, and eternity with its retributions. Now I ask, are these things nothing but matter for ingenious speculation? I know a thousand cold and fanciful theories have been formed about these things; but such theories are no part of religion, as it stands in the Bible. Religion brings us no metaphysical questions about the nature of responsibility or the freedom of the will;-it tells us, the soul that sinneth, it shall die. It comes to us, not with abstract inquiries about the precise period at which moral agency begins; but with the plain and tangible averment that all bave: sinned and come short of the glory of God. Instead of perplexing us with speculations on the manner of the divine agency, it assures us that God is the judge of all the earth, and that he doeth all things accord. ing to the counsel of his own will. It does not attempt to decide whether the soul consists of dispositions or of exercises; but it does very distinctly and palpably hold forth that without holiness no man shall see the Lord. It does not condescend to read us lectures on the mode of the divine existence, or on the nature of the divine substance,-nor yet to explain for the satisfaction of human curiosity, how the divinity could become incarnate; but it does tell us with a solemnity as awful as it is intelligible, now that God is love,