somewhat remarkable, as being without the sphere of his previous studies and course of life. He was for a number of months earnestly engaged in an Unitarian controversy. While his views on the subject of Christian liberty and diversity of sects were catholic and candid, he could not but regard Unitarianism as a fatal heresy. Among its adherents he numbered some of his personal friends, and many enlightened and respected townsmen and fellowcitizens. Towards them as individuals, he was never considered as deficient in the courtesy which the gospel requires, or the rules of cultivated society spontaneously suggest. Still, he could not embrace them as "in the communion of saints." He honestly regarded them as "aliens from the commonwealth of Israel, and strangers to the covenants of promise." He built his own hopes of eternal life wholly on the atonement accomplished by the sufferings and death of an omnipotent Saviour. How then could he avoid protesting against those interpretations of the Bible, which degraded the nature of his Redeemer to that of an human or angelic order, and his expiatory death to the heroism of a common martyr? The departure from truth of the sect in question, was in his view fundamental. Of course, considering the elevation of his Christian principle, and the ardor of his natural feelings, he embarked with decision and earnestness in the cause. The period was one of great excitement in the New England community on this subject. A number of gentlemen, with whom he was intimately associated, had been, and were at that time, warmly engaged in the controversy. A very strong Unitarian influence existed in Salem, whose effects he could not but witness and deplore. The publication of a sermon by a Unitarian clergyman of the town, called forth a review from the pen of Mr. Cornelius; a reply soon followed; the controversy was then closed by a rejoinder on the part of Mr. Cornelius, entirely satisfactory

and decisive in respect to the points at issue, in the judgment, it is believed, of all parties. The details, and a synopsis of the whole debate might be given, but it is unnecessary. It has been referred to, principally on the ground that it shows the versatility of Mr. Cornelius's intellectual powers. The controversial tact which he displayed, as well as the extent of his research, surprised both his friends and opponents.

About the same time he published a sermon on the doctrine of the Trinity, founded on the passage in Ephesians ii. 18. "For through him we both have access, by one Spirit, unto the Father." The discourse passed rapidly through several editions, and was soon incorporated into the series of the tracts of the American Tract Society. It was not intended to be an erudite and profound view of that great doctrine, but a simple exhibition of the scriptural argument on the subject, adapted to the mass of Christians. It is a highly successful effort, displaying uncommon powers of condensation, scriptural research, and felicitous statement. He expended upon it a great amount of time and labor.

Soon after the publication of this sermon, he became deeply interested in what has been familiarly termed the "New Haven Controversy." The views which he took of the important subjects developed in these celebrated discussions, which have, to such an extent, agitated the orthodox communities of New England, have been already stated. He was very far, however, from being a partisan. He was, to a commendable extent, an independent thinker. He carefully collected all the important reviews and pamphlets on the subject, gave them a thorough perusal, and made an analysis of the arguments, with remarks of his own. This course, instead of satisfying him, induced him to take a profounder view of the whole subject. considerable period before his death, he had commenced

A

166

MEMOIR OF CORNELIUS.

the study of those portions of the works of Calvin, Edwards, Bellamy, and others, which bear on the questions in debate.

During the life of Dr. Worcester, and to some extent after his death, Mr. Cornelius employed a portion of the year in public agencies of various descriptions. In this way, he rendered substantial aid to the Foreign Missionary, Bible, Education, and other societies. He began to be more and more regarded as destined in providence to become a leading executive agent in the great enterprize for the conversion of the world. When any of our charitable institutions came to a period of serious embarrassment or exigency of any kind, its directors and patrons naturally looked to him as able to extricate it, and establish it in the favor of the community.

CHAPTER V.

SOCIAL AND DOMESTIC CHARACTER.

IT has been remarked of men distinguished in various departments of public life, that their private character would not bear very severe scrutiny. The reader of the Rambler, is sometimes tempted to wish that he had never opened the pages of Boswell. The hero abroad is not unfrequently the tyrant at home. The eloquent expounder of the duties of parents and children, in the pulpit or at the bar, may be at the head of a family, which furnishes an affecting commentary upon the necessity of his instructions. If you should follow the man, who meets you in the public street with an air of the utmost good nature, only a few steps to his own door, you might witness a scene which would chill your heart. The sister or the wife can sometimes tell a story the reverse of that which is found in the eulogy of the preacher, or on the page of the biographer. Men whose piety cannot be called in question, are guilty of sad delinquencies in the domestic circle. While in the presence of their wives and children, they are taciturn, or morose, abrupt in speech, and cruel in manner, if not in heart. They never manifest in their own house that nice sense of honor, and those thousand nameless delicate attentions, which as gentlemen in public life, they are ready to exhibit, and which they well know constitute half the charm of human intercourse. The distractions

of business and the fatigues of the body will sometimes, indeed, cloud the brow and ruffle the equanimity of the gentlest spirit; but the wonted cheerfulness will soon be resumed, and the divine precept, "Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you," will recover its authority over the heart.

Between the public and domestic character of Mr. Cornelius, there was a delightful consistency. In this respect, he endeavored to follow the example of him who was the same when in the family whom he loved at Bethany, and when "he opened his mouth" and taught the people from the mount. Mr. Cornelius was remarkably attentive to the little wants and wishes of his friends. In this way he "gathered up the fragments," so that nothing was lost. He did not reserve his kindness for great occasions. A person looking back on a week in which he had been in his society, could hardly reckon the number of kindnesses which he had received from him. These manifestations of interest in another's welfare were not designed to awaken gratitude towards himself, or to requite the favors which had been shown him, but they were the spontaneous product of a heart which rejoiced in the happiness of man. This trait of character was as apparent in regard to total strangers, as in respect to others. In a public stage-coach or steam-boat, he was ever consulting the convenience of his fellow-passengers, however humble their circumstances. He was accustomed, with the utmost cheerfulness, to give up his own accommodations, however fully entitled to them, accompanying the surrender of his right with some cheerful observation, which won the good will of all who were present. No one, perhaps, was ever more successful in securing the remembrance and respect of the agents of stage-coach companies, and others employed about our