of whom you would never suspect of such a thing, who have wept for him as children might weep for a father, because, when they had gone astray, and other Christian people shunned them, he, like the Good Samaritan, went in where they lay bleeding, and all-tenderly bound up their wounds, and spoke to them in words of tenderness and love. He pitied the fallen; he had compassion on them that were out of the way; and, where nothing good was to be said of people, he held his peace.

"What a glorious life his has been! Doubtless he often sowed in tears; often went forth with his precious seed, weeping: but now he has gone in with oh how many golden sheaves! and with oh how glad a song! O my friends! how poor and mean and hopeless an affair is our life when one sets up for himself in this world, and lives and labors for his own pleasure and glory! It runs along miserably, and disappears in contempt and oblivion. But how grand and glorious and beautiful the ongoing and outgoing and evenness of that life when one puts himself heartily into God's service and under Christ's yoke, and labors and prays for God's glory and the well-being of immortal souls! It flows on like a river, and loses itself at length in the ocean of infinite light and love and liberty."

The interment of Mrs. Hawes took place on Thursday, the 13th,-just five days after that of her husband. The sermon was preached by Rev. Nathaniel J. Burton, then pastor of the Fourth Church in Hartford.

"I leave to my

Referring to the message sent by Dr. Hawes to the church from his bed of death, beloved people my affectionate farewell," "And that, friends," said he, "is the last word that will ever come from him to you. And will you not, out of hearts of affection, respond to him, and say, 'Farewell, farewell, O dear and faithful soul! We will remember you through all the years of our pilgrimage here. We will keep your name in perpetual honor. We will recall often the pleasant years wherein you labored among us in word and doctrine, in the pulpit and in our homes, when life went brightly with us, and when we were in sorrow. And whatever imperfections may have stained your service, we will forgive, as God also, for Christ's sake, has forgiven us. And when we, too, shall have ascended at last to our eternal home, among the first for whom we shall search among the angel multitudes will be you, to thank you for all you said and did in our behalf while here, and for that perpetual prayer which you now, as heretofore, offer unto God for us. Rest in peace, then, at the end of your days, - rest in peace!'

"Now we go forth to the burial once more. By his side we shall lay down his nearest earthly friend. She is with him now, and his children are with him; and so the family stands unbroken in the land of the immortals. We leave her, as we left him, in the ground, sorrowing that we shall never see their faces any more, but rejoicing in the infinite redemption whereby they and we are delivered from the bondage of sin and of death."

CHAPTER XVI.

IN

Dr. Hawes as a Theologian.

-a doca doctrine of atonement He read and wrote, he

the metaphysical sense, Dr. Hawes had little claim to be called a theologian; yet he had a distinctive Christian theology, a doctrine of God and of Christ, which, to himself, was clear and well defined. He had also an anthropology, trine of man and of sin, and of salvation for man. studied and thought, a good deal upon theological subjects, but speculated very little. His reading, especially in the latter half of his ministry, was limited very much to the Puritan and New-England divines. He never aimed to originate any thing in doctrine, and seldom tried his hand at reconstruction; in neither of which could he do much, he felt, without taxing the credulity of his people, or arousing useless cavil and opposition. He was not fond of metaphysics; though, in his early course, he paid some attention to this branch of study. He was jealous of any thing that might tend to confuse his hearers, or weaken his power of a strong, practical impression. He did not feel exactly with Burke, that there is no heart so hard as that of a thoroughly-bred metaphy

sician. He agreed more nearly with Frederick II. of Prussia, who thought such men were like well-diggers: the deeper they dig, the more darkness they find.

"Let neither vanity, nor ambition, nor vain curiosity," he writes, "draw me into speculations foreign to the great purpose of my life, preaching the gospel."

Of one of his classmates he wrote while in the seminary, "Brother P― has put me out of all patience this evening with his metaphysics. There is no beating him out of his vexatious propensity to speculate on the nature of matter, of space, of time, &c. The darker the subject, the better; and the more curious and purely speculative, the more greedily does he seize upon it. He will deal in abstractions about the nature of an atom by the hour, but would not care a whit if Bonaparte should set up his standard on Boston Common."

"There is very little," he says, "of that nice metaphysical carefulness of statement and guardedness in the Scriptures which cut such a figure in many of the theological discussions of our day." And yet Dr. Hawes did not disallow the legitimate province of reason in theology: he made a free use of it, particularly in the department of evidence. and the authentication of the Bible as God's word. But, this question settled, he allowed neither his own nor any other man's fallible reason to turn him from the infallible decisions of the Scriptures. "Reason," he said, "cannot explain every thing; nor can it fairly object to what in revelation lies above its comprehension." This was with him a first

principle, a simple and safe philosophy. "We can't know every thing," he was accustomed to say; "and there is no use in trying. It is better to be well settled in what we can comprehend and make use of than to spend our strength vainly in struggling after what we cannot know, and could not use if we did."

Thus, partly from natural taste, and partly from conviction of what was best for him, he sought only to become a plain, biblical theologian; and this ascendency of the practical over the philosophical helped to keep him from the whims and fancies of his own and also of other minds, and from that temptation to leadership by which speculative men are sometimes beset.

As to the type of his theology, it was neither new nor altogether old, but partly both. Like the instructed scribe, he brought forth out of his treasure things new and old; though, of substantial doctrine, nothing newer than the New Testament, nor older than the Old. He was an admirer of Dr. Emmons, but did not relish his theological oddities.

When the Unitarian controversy was commencing, in 1815, and the first gun was fired by Mr. Evarts in "The Panoplist," Dr. Hawes was a student in the seminary at Andover. With the ardor of a youthful soldier he watched the movements of the parties, the passages at arms between those skilful polemics, Worcester and Channing, on the question of no creeds and non-fellowship. When the second campaign was going on, in 1819, between Channing and Stuart, Woods and Ware, he had entered on his