Other societies, national in their scope and constituency, the origin of which belongs in this organizing period, are the American Education Society (1815), the American Sunday-school Union (1824), the American Tract Society (1825), the Seamen's Friend Society (1826), and the American Home Missionary Society (1826), in which last the Congregationalists of New England coöperated with the Presbyterians on the basis of a Plan of Union entered into between the General Assembly and the General Association of Connecticut, the tendency of which was to reinforce the Presbyterian Church with the numbers and the vigor of the New England westward migration. Of course the establishment of these and other societies for beneficent work outside of sectarian lines did not hinder, but rather stimulated, sectarian organizations for the like objects. The whole American church, in all its orders, was girding itself for a work, at home and abroad, the immense grandeur of which no man of that generation could possibly have foreseen.
The grandeur of this work was to consist not only in the results of it, but in the resources of it. As never before, the sympathies, prayers, and personal coöperation of all Christians, even the feeblest, were to be combined and utilized for enterprises coextensive with the continent and the world and taking hold on eternity. The possibilities of the new era were dazzling to the prophetic imagination. A young minister then standing on the threshold of a long career exulted in the peculiar and excelling glory of the dawning day:
"Surely, if it is the noblest attribute of our nature that spreads out the circle of our sympathies to include the whole family of man, and sends forth our affections to embrace the ages of a distant futurity, it must be regarded as a privilege no less exalted that our means of doing good are limited by no remoteness of country or distance of duration, but we may operate, if we will, to assuage the miseries of another hemisphere, or to prevent the necessities of an unborn generation. The time has been when a man might weep over the wrongs of Africa, and he might look forward to weep over the hopelessness of her degradation, till his heart should bleed; and yet his tears would be all that he could give her. He might relieve the beggar at his door, but he could do nothing for a dying continent. He might provide for his children, but he could do nothing for the nations that were yet to be born to an inheritance of utter wretchedness. Then the privilege of engaging in schemes of magnificent benevolence belonged only to princes and to men of princely possessions; but now the progress of improvement has brought down this privilege to the reach of every individual. The institutions of our age are a republic of benevolence, and all may share in the unrestrained and equal democracy. This privilege is ours. We may stretch forth our hand, if we will, to enlighten the Hindu or to tame the savage of the wilderness. It is ours, if we will, to put forth our contributions and thus to operate not ineffectually for the relief and renovation of a continent over which one tide of misery has swept without ebb and without restraint for unremembered centuries. It is ours, if we will, to do something that shall tell on all the coming ages of a race which has been persecuted and enslaved, trodden down and despised, for a thousand generations. Our Father has made us the almoners of his love. He has raised us to partake, as it were, in the ubiquity of his own beneficence. Shall we be unworthy of the trust? God forbid!"[260:1]
FOOTNOTES:
[247:1] "Life of David Bacon," by his son (Boston, 1876).
[249:1] Compare the claim of priority for the Dutch church, p. 81, [note].
[250:1] J. H. Allen, "The Unitarians," p. 194.
[250:2] "Autobiography of L. Beecher," p. 110.
[252:1] "Herzog-Schaff Encyclopedia," pp. 2328-2331.
[255:1] "The Baptists," by Dr. A. H. Newman, pp. 379-442.