way to give pain to others. In the whole intercourse of social life he was studious to please, cautious of offending, and slow to be offended. His deportment and conyersation bespoke an unsuspecting simplicity of heart, a dignified sense of propriety, and serious regard to moral and religious obligation. He maintained a chaste and sober cheerfulness, by which he constantly gave evidence, that religion is a productive source of the best enjoyments.

His people always found him a friend, a brother, a father. He was a guide to inexperienced youth, a pious comforter to old age, a counsellor in difficulties, a support to the afflicted. In the chamber of sickness he was a serious, tender, and prayerful visitant. And while he delighted to participate and sooth the troubles of his people, he was no less ready to rejoice in their prosperity, and to esteem their happiness a part of his own. Love seemed to be the ruling principle of his pastoral conduct. Even when he administered reproof to any of his flock, a task the least of all congenial to his feelings, he gave them evidence, that their reprover was their friend.

The cause of vital, experimental religion was dear to his heart. With great satisfaction he read accounts of what God had recently done in many parts of the world. He rejoiced to observe the deep religious impressions, which usually take place where God pours out his Spirit. To promote such impressions among his own people, particularly in the latter years of his pastoral work, he was instant in season, and out of season.

He was a very ardent friend to his country. United by the strongest affection to the cause of the public, he warmly, espoused the principles of those men, whom he considered as honest patriots. In conformity to those

principles, he vindicated the rights, unfolded the dangers, and inculcated the duties of his country, without entering into the violence of party spirit, or detracting from the dignity and sacredness of his station.

He possessed an uncommon degree of Christian condour; that candour which is the operation of an enlarged mind and a benevolent heart. He was an equitable judge of the characters, and a mild interpreter of the actions of men. Toward them, who differed from him in belief, he cherished a very kind and generous affection." He knew too well the constitution of the human mind; he had too much regard to the right of private judg ment and the use of free inquiry; he was too wise, too modest, and too just to indulge in himself, or to encour age in others a dogmatical, intolerant spirit. His candour prevented him from passing sentence upon persons or things without the authority of scripture; from giving way to groundless suspicions and jealousies; from judging of men's state with reference to divine acceptance, upon grounds not expressly determined by the gospel; from imputing to others opinions, which they disavow, and from overlooking their excellencies, because mingled with faults. His candour was a branch of that love, which suffereth long and is kind; which thinketh no evil; which beareth all things, believeth all things, hopeth all things, endüreth all things. His charity was benevolence; benevolence restricted to no particular denomination, or even character; though it had not the same operation toward all. Like the charity of Jesus Christ, it was cordial complacency in them, who obeyed the truth. But toward the erroneous and irreligious, it was mingled disapprobation, compassion, and good will; disapprobation of their errors and sins, compassion for their miseries, and good will to their souls. His charity

as well, as his judgment, led him to mourn the relaxed opinions of religion, which prevail at this day. Inspired with the spirit of other times, when the glory of New England piety shone forth, he greatly lamented its decline. In his view, modern liberality stripped the gospel of all its glory. Socinianism he pronounced a cold, lifeless system, the name without the essence of Christianity. He considered it as taking away the life and soul of religion, and as very near the confines of infidelity. In the spread of this and other forms of antichristian theology, he clearly saw the decay of vital piety, the peril of immortal souls, and the desolation of Zion.

In June, A. D. 1792, the corporation and overseers of Harvard University, harmoniously invited him to the office of Professor of Divinity. His learning and piety, his religious sentiments, and his aptness to teach, accorded with the design and statutes of those who founded the Professorship, and justified his appointment to the important office. He considered his relation to his people so intimate and sacred, that he did not determine upon a separation without long and serious reflection, and such advice as deserved his confidence. The question was submitted to a very respectable ecclesiastical council, who unanimously voted, that duty and the general interest of religion required his removal. On the 26th of December, A. D. 1792, he was inaugurated, as Hollis Professor of Divinity in Harvard University. In order to give a proper idea of his usefulness, it is necessary to observe, that, when he was introduced into the Professor's chair, the religious state of the University was very alarming. For some time the students had

Among those, who were active in introducing him into the Professor's chair, were several who were his cotemporaries at the University, and had known him from his childhood. Of this number "was that excellent man, the late Lieutenant Governor PHILLIPS, than whom no one took a more earnest part in placing him in that station."

received no regular instruction in divinity. Books, containing the poison of deism, were eagerly read, and the minds of many corrupted. Immorality and disorder, in various shapes, had become prevalent, and mocked the power of persuasion and the arm of authority. Such was the state of things, when Professor Tappan entered on the duties of his office. The great object of his public and private lectures was, to defend the principles of natural and revealed religion, and to lead the students to the knowledge of their Maker and Redeemer. His whole official conduct was calculated to conciliate affection, to excite serious regard to divine truth, and to impress the importance of religious duty. Not expecting youth to overlook their pleasure in their love of improvement, he aimed, in his public lectures, to unite entertainment with information. He happily combined brevity with fulness, and animation with exactness. He was didactic, yet persuasive; profound, and yet pathetic. It was impossible for young men of liberal minds to hear his public lectures, with the well adapted and fervent prayers which introduced and closed them, without a conviction, that religious truth could be vindicated by argument, and that Christian goodness ennobled the soul, and yielded the best enjoyments. So singular was the assemblage of excellent qualities in his public performances at the University, that the nicest criticism could complain of no inelegance in the style, and the most metaphysical, of no unfairness in argument; while the warmest piety was raised to a higher and purer flame. It must not be omitted, that his evangelical sentiments and puritan morals were greatly conducive to his usefulness, as a professor. In consequence of his influence, infidelity among the students was gradually confounded, profanity and irreligion were awed and restrained, and the science of God was

studied with more seriousness and delight; and it soon became customary in all public performances, to speak of Christianity in terms of respect and veneration. The religious public manifested a growing attachment to the University, and cherished a pleasing hope, that the youth, educated there, would not only be instructed in human science, but guarded against infidelity, and initiated into the true principles of the oracles of God.

During his professorship, he was frequently invited to preach in the neighbouring societies, and sometimes in distant places. His preaching was remarkably acceptable. There was not wanting in his performances something to command the respect of the wicked, to please the taste of the polished, and refresh the souls of the saints." He willingly laboured in the ministry even above his strength, gladly embracing every opportunity to preach the unsearchable riches of Christ, and to spread the savour of pure religion. "He was indeed a burning and shining light,"

But that shining light was suddenly extinguished. When his amiable character had become generally known; when his prospect of usefulness was growing brighter; when the sphere of his activity was extending, and the energies of his mind were most constantly exerted, his prospect was overspread, and his useful life closed. When ministers are best qualified to do good in the world, then are they often most ripe for the king-. dom of heaven. To replenish the celestial mansions,, the excellent of the earth are taken away.

Let the reader, for a moment, turn aside, and behold that scene, where the good man's character is tried, Though Dr. TAPPAN's sickness was short, it was long. enough to display his piety, and to glorify the Saviour in whom he believed. The notice of his approaching.