EXTENSIVE CHARITY, " »lK i 9 - TN A SMALL COMPASS \ BEING ^fltfcellaneous Werbattons, ON THlNCS PAST, PRESENT AND fO BY ROBERT G. WETMORE, A. M. PRIEST OF THE PROTESTANT EPISCOPAL CHURCH. Jk.CC U T U3 0X1 OCCULUS EST J AD OMNIA VJBSNOOur; SAVANNAH, GEORGIA : Printedfy SEYMOUR, WOOLHOPTER & STEBBINSJ 1892. To the honorable, and much honored JOSEPH CLAY, jun. Efq* SIR, THE univerfal teftimony in your fa~ added to my perfonal knowledge of your ex¬ cellence, as a Chriftian, Scholar, and Gentle¬ man, induces me to dedicate this fmall perfor¬ mance to you ; placing it with all Jubmi(jiont as far as propriety may dilate, under your protect Hon. J have the happinefsy To write myfelf Mojl refpe EI fully and affeffionately, Tour very obedient and obliged fervanty ROBERT G. WETMORE. February, i8oj» EXTENSIVE CHARITY, IN A wall Compass. I - S CHAP. I, UCH as have known me from the beginning* can fafely teftify that my principal wifh in life, has been to render mankind happy, and particularly that certain part, who (living in ignorance, inher¬ iting prejudice and fuperftition, in no inconfider- able degree) were in need of inftruvftion—In cher- ifhing this defire facrifices, ot moment were necef- farily made, for if " the fear of the Lord is the beginning of wifdom" (a truth undeniable) he who endeavors to imprefs it on the minds of men, is en¬ gaged in a fervice truly laudable—This was the great confederation that impelled me; however, forgetting that my conftitution was neither robuft or hardy, I journeyed too often by land and by water, by night and by day, and too often repeated my fallings and watchings; all which with a too frequent ufe of the moft tender organ of refpira- tion, both in public and private miniftrationsr, brought on that excejfive debility, which can only I have hitherto en¬ deavored, and ftill refolve to ad in his name, un¬ der C "J ] der the fenfible imprefiion that whatever I per¬ form by virtue of his direction and appointment will be accompanied by his blefling, for fays he, lo I am with you alway, even to the end of the world." It cannot be fuppofed that any thing done without his exprefs authority, can avail* and therefore it is a charitable ad; to advife with humility, fuch as deem themfelves Chrift's minifters, to examine well if they are fo or not.— We know there are many who account themfelves fuch, and vaft multitudes willingly acknowledge them as minifters of Chrifti Hill it may be that they are no more than minifters of the people. Let men declare and think as they will, they muft acknowledge that matters of a fpiritual na¬ ture can never end fuccefsfully (however beautiful the beginning may appear) which is undertaken either contrary to Gofpcl- requifitions> or altogether independent of Chrift's will and directions there plainly recorded. An idea prevails too commonly among men, and more efpecially in Governments, which originate immediately from the people that whatever was, and ever ought to be called Eccleji- aftical Authority, is by their gracious grant—to me it has a wicked afpedt, and reads thus, IVe con¬ ceive Chrift's atonement fufficient for us—we con¬ ceive it true that he has eftablified his Church or Kingdom of which he calls himfelf the head> but we will be judges of the terms t upon which his atonement is rendered efficacious to individuals, we will direct all things neceffary—we will determine whether and when facr anient s are or are not necef far>—we will fay who fhall and who /hall not min— jjler—nor will we allow the miniftrations of any io be valid, without they^ come from him zvhom we -know to be a holy man—in brief words—we will govern abfolutely• Now if Chrift's authority has devolved [ 12 ] devolved upon the people at large, this mode of thinking may be admifiible, but if on the contrary lie has left certain governors for his church or king¬ dom, then it is inadmiflible ; for governors are to govern according to the will of thofe who fent them, and without previoufly confulting the people Some who call themfelvcs minifters, but who have not learned from what fource they derive their authority are perpetually in fear of offend¬ ing the people—fome who have no more authority than common civil officers can boaft of, are ref- pe«ftedjn much the fame way, and upon the fame Conditions, for many men conceive that a rightful adminiftration of the facraments, depends more upon the holinefs of the minijler, than upon the faith of the receiver—that holinefs is a powerful qualification with other properties for the promul¬ gation of the gofpel none will deny, but th^t holi¬ nefs in the adminiftrator is indifpenfably necefTary for the receiving of Heaven's gift, is what I never did and never can fubferibe to ; as well might G. in a ftarving condition, refufe bread from A. be- caufe tendered by B. a notorious Jinncr. It is the bulinefs of the people to enquire with care, whether a man is authorifed as a minifter or not; if it appears that he is, it inftantly becomes their duty to refpeft him as fuch, and not chiefly as a well bred gentleman and of high reputation, &c. yet fecondarilv a refped: of this "kind is very- commendable. It is the bufinefs of minifters to be well convinced of the validity of their authority, and then to conduct totally independent and con¬ scientious, not refpe&ing confequences, but always remembering that while they are found in the way of well doing (looking unto God the author and fin- ifherof all things) fuccefs will be the iflue—holy Job had an afiiirance that God would caufe the very E r3 ] very It ones of the field to be in Icnguc with him. As the Almighty once conceived it necelTary to punifh Uzza, Dathan, Corah and Abirarn, and a number of others (among whom might be rank¬ ed the Bethfhemites) for wickedly interfering" in fa- cred matters, which was not their province, but belonged to a feletl number, fo he may chufe to punifh for iimilar offences again, and therefore X cheerfully advife mankind to meditate on God's dealings hitherto, adding, that there cannot be either pleafure or advantage, in fetting up human fchemes, and gratifying human willies evidently difcordant with the Christian fy fcem. A right beginning indicates a fafe and happy progredion—In the concerns of this life no man experts to be benefited by a fpecial covenant with his neighbor, unlefs he complies with the terms of fuch agreement ,• by a parity of rcafoning then, what are we to exped. from the gofpcl covenant un- iefs we endeavor at lcaft, to comply with the gener¬ al ten or of it ?—to fay or to fuppofe that covenanted mercies will be ours, although v/e are unconcerned about the performance of our part, or arc in any other manner deficient, is placing the bleffed ciif— penfatioti in a very infignificant point of view, and it at once levels us with the heathen world!—Ei¬ ther let us adhere to the gofpel (cheerfully at¬ tempting to perform our duty with exactitude) by which the precious promifes thereof will prove confolatory, or let us make no pretention to Chris¬ tianity whatever—the fubject is too momentous to be trifled with. CHAP. IV. "I ' IN Adam all men died"—This limply means, as I comprehend it, that men in confequence of Adam's [ 14 ] Adam's iniquity, are fubjeft to fuch moral and natural evils, as render their fituation pitiable and alarming, and which intimates that the ftate of Adam in his purity was fcmething diametrical¬ ly oppofite to that date produced by natural and moral evil ; to regain then fo much happinefs and more (which all may do) appears to be an object worth our greateft attention, nor fhould the con- fideration that zve cannot perfectly arrive at thut flate in this world, deter us from a zealous and fpirited purfuit; in Chrift men do and may live, blefted be his holy name, he has effe<5ted univer- fal redemption, and this might produce univerfal falvation, but finners will not permit it 5 he has made a full and fufficient atonement for the world, and to render this efficacious, men muft readily comply with gofpel terms; by their fruits are Chriftians to be recognized; furely obedience is as great a fruit as faith, or any other requifite, why then fhould there be any of his difciples willing to fuppofe, that the acceptation of facraments and ob- fervance of plain direct commands is but a Jmall ■part; I can no better underftand thofe, than fuch as utterly deny the propriety of any external modes. Born in a world fo full of forrow, where the whole air is big with death,' it is not be wondered why the child cries; his impure foul is thrown in¬ to greater impurity, and his corrupt body is caft in¬ to the midft of difcafe and wretchednefs; here af¬ ter finning, he muft be forry • here after ficken- ing, he muft die: 'tis the law of his being, and not to fubmit with patience and humility is but the heaping cf forrow upon forrow. Although the mortification of the fleih fhould be confidered a hardjhip by fome, ftill of two evils to chufe the leaft is belt—this is widom fo apparent that it has become proverbial,—however I would not defire [ 15 3 defire hereby to recommend ftoical apathy or any¬ thing refembling our modern fafhionable heroifm, but a due confideration of the wife direction and government of Heaven, and a remembrahce of God's capability and willingnefs to deduce good from evil, when men look to him as the author of all poffible good—certainly it is the heighth of charity to call upon men with earneftnefs to re¬ move the fting of fin by an application of the Chriflian Balm, and to learn by Chriftian Graces how to improve under pain and ficknefs, fo as not only to remove the prefcnt apprehenfions of evil, but to prevent our having them at a future period; to fuppofe that death (in the common phrafe) cures all difeafes in every cafe is a great miftake ; if there is a hell (and I verily believe that none but fuch as hope there is not, deny it) it will be found to contain, fomething which fhall fting not perio¬ dically, but ever—always. Fools may make a mock at fin, but this can only gratify momentarily*—The day of retribution is at hand, when a righteous God will refped: nei¬ ther the grey heirs of an hardened and impenitent linner, or the molt affecting cries of a young tranf- grelTor. Our breath and all our ways are in the hands of God ; the fooner, therefore, we prepare for heaven, the fooner may we be certain of enjoying it in'Gods good time—if by his forbearance our days are pro- craftinated, the more delightful fiill that folemn hour will appear, and what can be more de- firable than to anticipate a f^tisfadory retrofpec- tion at the time, the happy time, if when mortal Jhallput on immortality CHAP# [ i6 J CHAP. V. and the truth is not in us," if it be not to convince us that lin does co'nftantly reign in our mortal bodies, as the fcripture again dc lares. The child no fooner learns to fpeak, than he learns to offend, and if he be fuffered to grow up, burdened with a£?ual as well as original defilement, he will prove a dan¬ gerous and deteftible qj)jedl—fnould we behold fucfi an one, (who mud: be alto^her a itrangerto re¬ ligion, nay, to common civilization, in all proba¬ bility) our hearts fhould melt with pity, nor ihould. we withhold any mean in our power to effect a change. The man in a ftate of nature, looking for relief from nature alone, can only acquire a knowl¬ edge of the wretchednefs of his fituation, feeing always the impracticability of obtaining relief.— Behold the idolatrous Pagans worfhipping fun, moon/ [ n 1 hifjoit, ftars, beafts, vegitables, flocks, and ftones, and in cafe of emergencies, endeavoring toappeafe thefe their Deities, by human lacrifices—^facrifi- ces oftentimes of their beloved and tender offspring, behold them efteeming fuicide, and revenge, great virtues, and fuppofing adultery, fornication, and other hafe deeds no way criminal—then perhaps you will acknowledge that reafon unafiifted by the Light of Heaven, is a mere nullity; and you will condemn that fpirit of vain philofophy, wh ch (to retard the progrefs of religion) affects to reduce every thing to the level of t::e human underflan- ding, and to believe nothing which it caiinoji com¬ prehend. To be without God in the world, and expofed to an endlcfs lift of temptations niult produce ex¬ treme diflrefs—daily experience teaches this—• inch I fear will be the deplorable fituation of many around U5>, who have a faculty of drowning con¬ fidence, " offearing it as it were with a b>jt iron,'* and making it deaf to the repeated calls of reli¬ gion; but, alas! this confcience is a thing % that cannotbc even quelled, it will be ready to make tranfgrefiions of fifty years ftanding, as but of yef- terday, and perhaps at a time when the poor prof¬ ligate, incapable oflonger mirth is finking to be¬ come a fealt for worms—this is an noneit truth, and plainly told by thoufands daily, and yet there are mortals of delicate hearing who will be willing to pronounce it indecorous and ft ale—it is hoped not- withftanding, that fome will have grace fufficient to let it imprefs them, not for a moment, but con¬ tinually.— Let the blafpheming Apellate Jay thefe confiderations to heart, and let him ferioully, en¬ quire whether he knows of any way, in'which hereafter \" corruption will put on incorrupt C tion ? [ is i iion ?"—It' h~ docs not let him ceafe to ridicule, fuch as can find reft for their fouls in the perform¬ ance of chriftian duty. There are to be found perfons who, altho' they never read in the fcriptures, imbibe fomething of chriftian light and knowledge, becaufe they live among christians, and cannot avoid hearing more or lefs frequently—not knowing however in what way they have acquired their thoughts, they readi¬ ly conclude, that recifon totally unaflifted is won¬ derfully unfolded, and fo commence mighty cham¬ pions for infidelity—but let all, and particularly the young who mingle with Juvenile Societies be¬ ware cf their cunning. Wherever the Gofpel is preached men have much to do before they can acquit themfelves with any tolerable fatisfa*ftion—as it is a duty indifpen- iable to enquire, fo like the Bereans, they deferve much praife—" zvho fearcb iflhefe things are fo or not.'' Altho' we are positively certain of receiving covenanted mercies, conforming ourfelves to the Chriftian Covenant, it would be uncharitable to conclude that God may not have nncovenanted mercies in ftore for not only thofe who cannot comprehend Chriftianity at all, or at beft imper¬ fectly—but alfo for fuch as have never heard the precious tidings. Chriftian Minifters are to preach Chriftianity, ftill there is nothing to prohibit their concluding, (< that as God once winked at the time of ignorance," he may do fo again, (f for his mer¬ cy endureth forever." The total ignorance of fome, and the mifappre- henfions of others, who manifeft hontfiy will meet with Heaven's commileration, while thofe in the world who are ftupidly ferious about trifling things, and [ 19 ] and fhamefully trifling about things ferious, fhall fcand juftly blameablc in the fight of God.—I truft, and hope, and believe, that the errors of the head will never be brought into judgment againft any, where the heart is apparently uncorrupt.—> The voice of fcripture is, that as many as have finned without law, fhall be judged without law, but as many as have finned againft the law, know¬ ing the law fliall be judged of the law :—This lall text calls for the immediate attention of fuch, whofe happinefs it is to dwell in the midft of the daily proclamations of eternal truth, and love ; it loudly exhorts all who like the Ifraelites are neither hot or cold—I would fays the Prophet, ,c thou zvcrt either hot or cold:—A very rational wifh indeed—either to be zealous, or make no profeflion whatever.— But, to profecute the fubjedi i I thank heaven that in all my miniftrations I have dwelt extenlively on the importance of an immediate acceptance of Chr if- tianityy but have never felt inclined to demonftrate that God's mercy is not to be fhewn in any other manner ; I confefs that the text is, ply the deficiency of knowledge, in overheating the imagination, and thus kindly obliging xealby fet- ting it to rend. Opinions on uncovenanted bleflings are certainly at beft hypothetical, if God is in general filent about them, fo fhould man be ; we may fuppofe this C =0 3 this or that from certain premifes, but cannot ab- fol'jtcly affirm, as in the cafe cf covenanted mercies. When a perfon enquires of Chrift's Minifier what he fhall do to be favcci ? That Minifter is not at a ]ofs for a reply ; the anfwer which St. Peter gave to the f roc qutftion near i 8co years fince, is the rroft proper that can be given now, repent and be baptized for the forgivenefs of fins fhould he fay, but, fir, fuppofe I do not follow your advice, what do you conceive will be the confequence ? The Minifter can fay nothing more than, fir, the matter is between God and yourfelf; every man lives forhimfelf in religion—no man will be examined at God's bar by proxy, nor will 'here be any thing like fubfiitute, when punifhment is to be inflicted ; fc^irch, therefore, dilligently your heart, and deter¬ mine firft whether or not light has come into the world, and fecondly, whether you do or do not chufe darknefs rather than light, becaufe your deeds are evil ? And while you defign well I fuppofe God will be merciful—he is the fearcher of heartsA therefore, 1 never prefume to exercife judgment beyond the exprefs limits affigned me. CHAP. VI. w IIILE the unprincipled man, is full oi Soubt and perplexity poffefling a confidence fo deeply involved in fublunary things as to be inca¬ pable of affording him fatisfa&ion in points of mag¬ nitude ; the man of piety draws confolation from every thing, nay, even from afflitfion itfclf; re¬ membering that the Lord reigneth over all, he rejoices j his confcience whifpers peace, it tells him r 2r ] him that he having endeavored to walk in all hon- elly, (altho' he may have failed in fome things) God remembers his zvillingnefs, and caufes him to abide fafe under his Almighty Wings ; making the ftudy of the holy fcriptures his indifpenfable duty, the confederation of natural or moral evil alarms him not ; he fees God's Grace is always attainable by prayer ; lie thoroughly underftands what is meant by God's Providence, and the re¬ wards and punifnments which pertain to good and bad actions—he finds that finccrity in his religious profeflion, is of the greatefl importance, not only as far as it fhould be attached 10 his dealings with the world ; but more efpecially as it concerns his eternal welfare ;—He is not willing to linger by the way, enquiring of this or that Enthnjiaftic Innova¬ tor whether he has the power of doing any thing laudable or not—diHiking-to lay fm at God's door, and believing that it is very cafy for him to play the Devil in all his parts if he pieafes, he fees not why he might not conduft to the contrary, and altho'a man of infirmities he attempts the bufinefs of a pious character and proves fuccefsful. When¬ ever I touch upon the power of the foul to govern the paflions, I beg to be underftood, as conceiv¬ ing the concurrent aids of divine grace necef- fary, which are acquirable in every cafe where Heavtn is folicited—there is no impropriety 111 obferving that the foul-can do that, which it can¬ not do merely by its own ftrength, but is capable of doing by the aihftance of God's grace. The fpirit of God ftrive:h continually with us all, and the reafon why fcripture exhorts men to work out their falvation with fear and trembling is, that becaufe God worketh in them both, to will and do of his own good plcafure.—God has given men reafon and [ 22 ] and refolution, now much, is to be performed by thefc, and it is by the proper exercifc of thefe, that we are enabled to do fo much more by Divine Grace. What refpcdts the decency of our deport¬ ment and the tranquility of life, may in a great mea- fure be attained by only obferving the rules of com¬ mon prudence—behold many fafhionable and ap¬ parently dignified characters, who feem to be tranquil and afrable in their behaviour, and as far as we can fee, fomeare altogether, and others prin¬ cipally, under the conftant influence of common prudence only—now under the influence of grace, natural affections are refined into divine virtues which ferve as wings, to waft the foul with greater ^fwiftiiefs to thofc eternal manfions of felicity, which Heavenly Grace had held to its view. Society can never have better fecurity from a man than thai he is truly a ciliated by religion, he does not perform good actions becaufe from the nature of his profeffion, the world looks for it, or that he feels obliged to perform them, bur be¬ caufe it is his peculiar pleafure, it keeps his foul fatisfied and even—there is fach a fweetnefs in this that he is willing to feek for opportunities of manifefting how much he regards his fpecics, and how powerfully he feels the weight ofhisftew- ardfhip—he is the man, and fuch only are the men who know the fufferings of the lick, the poor, the difappointed, and of thofe who lofe connections unfpeakably dear. At a time when an unfeeling community with¬ draws its fervices, either from fear of contagion, or of application for afliftance, or for fear of gloom, and interruption in the pleafurable purfuits of life ; what a mighty confolation arifes to the fick man, to fee his friend, the Chrijlian befide him, with medicine [ 23 ] medicine, and nutriment, and with what is dill more precious, divine and earned exhortations to patience and refignation. The poor ye have with ye always, (faid the blef-' fed Jefus;) while fome pretend they cannot find them, tht fympathetic Chrijlian knows where thefe unhappy people dwell; nor does he thinly it either trouble or difnonor to vifit goals, lazaretto's, huts, or private cells, and foothe his wretched fellow men, many of whom have unaccountably become the children of grief and misfortune. Numberlefs are the opportunities for benevo¬ lence to difplay itfelf, in gladdening the hearts of the difconfolate, and numberlefs tho' inconceiva¬ ble, arc the ways in which Providence can, and does reward the benefactor, of which (by the way) none can be fo fenlible as the Chrijlian, who has actually learned to live by faith on Divine Provi¬ dence, who difpofes of every thing mod wifely. How very neceffary,, and how very feafonable and acceptable are the kind offices of brotherly- love, to one, who is on the point ot extinction, to lay before this fufterer the certainty of a future reward—to fupplicatc divine afiidance for him in that dark and difmal moment, as he dands be¬ tween time and eternity, and by every pofiiblc mean to wean his affections from objedls of fenfc, pointing out the did re fling conflicts below, and the rapid mutability of this wretched fcene of fin and forrow, arc fuch acts of Chrijlian charity as will doubtlefs be recorded in Heaven. CHAP. CHAP. VII. HP • • • * JL HE laws cf chrifHanity, the laws of the land; the laws cf honor, and the laws of nature, all in a greater or fmallcr degree prevail among us. The laws of chriftianity are altogether divine^ and prove themfelves to be a perfect rule for every perfon, in every ftation of life ; any other laws would feem to be Superfluous, if unbridled pafjions combined with ignorance, did not fo powerfully domineer to the great annoyance of every honeft. heart who feeks for external peace as wrell as an in¬ ward teftimony ; therefore,, human law, or legiflative interference becomes highly expedient and necef- Iary=-not only the bare invention of fuch law, but the ready adminijiration, and1 due enforcement there¬ of. Should people regard neither divine or human reflrk'lion, as no other fyftem can be devifed, no¬ thing but a deprivation of life (or its equivalent) will ferveto fecureth'e community, and reduce the turbulent to order, for by this punifhment focietv is rid of a grevious burden, and thofe who fhoul'd fee, and can fee, may plainly behold the cen- fequence of defy ing God and thofe in authority. The reafcnablenefs of fuch a decifive meafure is obvious, for is not that man a wretch ! who can neither be invited to virtue by the precious pro¬ mises and comfortable truths of the Gofpel, or de¬ terred from vice and villany by the repeated and awful threats of omnipotence itfelf ? Solomon juftly obferves, that ,c tecanfe fentence againfi an evil zvork is not executed fpeedily, there¬ fore t the heart of the fons of men is fully fet in them to do evil." The man who in St. Paul's phrafe is ready to.work all uncleannefs zvith gree- dinefs " entertains an idea that eternal puniih- ment r as ] ment is a eonfiderable diftaace from him, and therefore prefumes much upon God's forbearance • one degree of iniquity fucceeds another, until he can no more fubmit to earthly than Heavenly dic¬ tates and reftridtions, and thus as he is of himfelf, fo ought he to be by juftice intolerable. The withdrawing ourfelves " from every brothel who walketh diforderly " would be attended with very fa:lutary effe&s ; but this the Apoftle has urged in vain, and I have no reafon to hope for fuccefs in prefling the point—many an undue af- fociation indirectly operates as a powerful ftimu- lus, on the minds of the vicious, while a total re- je<5tion in fome few inftances brings the unhappy wanderers to a fuitable recollection. The learned Blackftone tells us, that *' human laws are founded on divine law, and that no human, law is of any validity unlefs it is fo founded."—. We are to hope, (being in a christian land) that fuch is the cafe, viz :—That the true Jpirit and equity of the chriftian fcheme is the moving caufe with all our legiflatures—if this pofition be true, then to tranfgrefs againft them is nothing fhort of tranfgreffion againft God. Thofe before named who wantonly and knowingly defpife that lovely fyftemof " peace and good willy ' may in all pro¬ bability treat the beft of human codes as con- temptuoully, in which cafe, (confining ourfelves to charity in its true acceptation) we can wifh for nothing lefs than a feafonable introduction of the halter or other condign punifhment. If we ftudied to live like chriftians, as before obferved, our coilfciences would prove fufficient law-givers, but if neither attention to this, or to legiflative prefcription, is difcernible, what can any one expect to acquire by introducing the , mighty D L" 26 1 jn:ghty laws of honor, or the barbarous laws of na¬ ture ? To exprels myfclf honeftly I know of no differencefubftantially between the two, altho' the courageous Chevalier, revengeful gentleman, petit maitrey or any other coxcomical, fupercilious being may warmly contend for it. In the opinion of every fteady Jober minded man, thefe characters and all who ape them, are only the Pigmies of crea^ tion, for they, while making great pretenfions to civilization, and boafting of charming accompli/fo¬ ments, are ready on a minutes notice, tp combat about fomething oftentimes moreinfignificant than a childs rattle. Oh how exquifitively fine is their ienfe of honor ! It is a pity neverthelefs, that they are frequently found "/training at gnats and jwal¬ lowing Camels. We have reafon to fuppofe that the profc fling ehriftian, believes the lixth commandment to have been written by God's finger, and that it is one of thofe politive laws, about which there can-i not be either hefitation, equivocation, or mental refervation—alfo that nothing can juftify, or in any way palliate for fucli an atrocious deed as 7nurdert for that merely to fpit in anothers face, or even to think of fo doing in anger, is againft the will of Heaven, becaufe the Almighty has- cxprefsly declared, that fC vengeance belongs to him and that he will repay "God's language to Cain was, fc the voice of thy brothers bloody crieth unto me from the ground, and now art thou curfedfrom the earthy which hath ope- Tied her mouth to receive thy brothers blood from thy handWe are all of us brethren in the fight of the Lord ; we are made to comfort and not to flay each other ; to build ff each other up in love," and not to take a pride in exercifing our- felves L' 27 ] felves in that bitter fpirit of malevolence and re^ venge, which has never afforded a lafting pleafure to a Tingle foul from the days of Adam until now. A Cbrijlian cannot confidently attempt duelling, be the injury of ever fuch magnitude, fhould he be caught at fuch a diftance from his profeffion, the world may fafely mark him, as an hypocritical child of the Devil, and an honorable butchering Heathen. Suppofe a man, (I mean a gentleman) is charged with roguery, or cowardice, or any thing elfe, will the death of the accufer fufficiently fat- isfy for the injury, and will it remove the truth of the charge, or prevent people from thinking as they pleafe ? If the charge is untrue the fuccefsful combatant may be charged with fomething that cannot be denied, namely, that he is a valiant murderer, a fin, which unlefs well repented of, will fend a man to eternal perdition as furely as he breathes the breath of life. In time earneftly to warn one of danger, muft be confidered a fure manifeftation of true charity. Fearful I may be ridiculed by the rational part of fociety, for dwelling on matters Jelf evident; I fhall endeavor to be concife, altho' this may be the lateft counfel I fhall ever breathe. Murder is defined to be "the killing of a man unlawfully"—Now whether we confult the law of God, or the law of the land, or the law of con- fcience, (not callous) or the law of common fenfe and prudence, we fhall find nothing like a zvarrant for it. The moft powerful argument to be offered why a.good man fhould not kill himfelf, (or what is the fame thing, fuffer himfelf to be killed by ano¬ ther) is, that he ought to remain in the world as an example toothers of " patience in well doing.''—• The reafon why a wicked man fhould not kill him- C 28 3 felf, is, that he dyes in the very ad of iinning, and therefore cannot poffibly entertain a hope of Hea¬ ven. The reafon why one man fhould not deprive another of life is, that it appears to be a wrefting of the fword from God, and a crowding into his feat of juftice, which is preemption indeed, befides oftentimes the only fupport of a family is gone and a tender wife with fond pledges of love are ren¬ dered., unhappy, refilling to be comforted becaufe the hufband and father is not. The crime is too grofs, and too dreadful in its confequences to ad¬ mit of any thing like palliation—for that, which is aflual injury, I prefume the law has made fuf- ficient provifion ; but if in a fpecial cafe or two, it is deemed infufficient, I am perfuaded, fighting is a iirnple and contemptible fubftitute. It is\ thro' the chriftian fcheme only, that we can be enabled to cherifh the hope of a blefled immortality ; let us live then according to direc¬ tions there contained, and defpife fuch laws of honor as never did, nor ever can bear a blufh of divinity about them. The modern challenge or duel is fuppofed to have fprung from both the duel of right and the duel of Chivalry; yet I cannot fee that il has retained the nature and fpirit of either : The firft kind of duel was warranted by judges, and was de- iigned as an appeal to Heaven in contefts of pro¬ perty, and the parties might have champions for this duel—The fecond kind of duel was under the direction of the court of Chivalry, without cham¬ pions, and regarded matters of war, precedency and armoHal diftin&ions, and a few of the very fpecial points of honor. \ , ( As religious civilization prevailed,fuperftition flew before it, the duel of right was confidered farcical, and I 29 3 and has been to this day totally rejected. The duel of Chivalry loft its legality with the fall of the court of Chivalry, but feems to have left behind it fome forry remains, which are greedily grafped to fatis- fy revenge, and a thirft for blood ; but be it ever remembered, that it is as illegal according to divine and human law to accept a challenge, as it is dif- honorable in the fight of a Chevalier to refufc it. We muft not—we cannot trifle with things folemn—rather than knowingly to offend fo egre- gioully, gentlemen had better quit fociety alto¬ gether, and live in perfe«5t obfeurity, comforting themfelves with the conlideration, that in the day of judgment it will be no excufe, that a man was educated according to the laws of honor, and felt: himfelf obliged to live in fafhionable fins. CHAP. VIII. R ^L/EWARE left any man fpod you thro' Phdo- fophy and vain deceit." This is a good caution either for one who feels rooted in chriftianity, or for the man who is altogether a ganger to whol- fome do&rines. PofTefTed of that wifdom which is called foolijh- nejs with thriftthere are in this corrupt period not a few characters exceeding artful and defign- ing, who from either a love of being efteemed powerful luminaries> or perhaps from a wifh to remove that religious reft ratnt which the pious contend for, improve every opportunity to bring if poliible, the gofpcl and its authors into perfect contemp;; they are no ftrangers to men and man¬ ners—they know what firing to touch upon—they [ 30 ] £ that as liberty was a natural right both with regard to that which concerned either mind or bodyy to lay any reftraint without their confent> was■ wrong, and they would never fubmit to it; thus we may readily perceive how well calculated deiftical ten¬ ets are, to remove every neceffary curb—to ren¬ der men ungovernable, and perhaps to "open a door for the greateft barbaritv conceivable. All [ 3[ 1 Ail men anxioufly hope for liberty, but fcartely one out ot ten in the United States can define it.—« God be praifed that a few, altho' but fpecial few, (comparatively fpeaking) defire it in Juitabic bounds, and exert themfelves laudably, that we may enjoy it according to "order, which is Hea¬ ven's fir ft law j" while others delire it without any limitation whatever, that they may do what is right in their own eyes, and it is remarkable how un¬ wearied fuch are in their endeavors; with bufy and curfed dilligence they compafs fea and land to make men " ten limes more the children of the Devil than themfelves," never regarding confc- quenccs. Do we not behold fome abufing power to opprejjion ? Wealth to luxury ? Civil liberty to riot and confufion ? Strong natural parts to infi¬ delity and profa-nenefs ? And regular education to obfeenity and corruption ? Utterly refining to hear a word on that important fubje^, which is cal¬ culated to poife the judgment aright—to fettle the Confcience—to dired: the life—to mortify evilpro- penfities—to increalethe graces—to firengthen in¬ nocent enjoyments, and eventually to fave the foul. To accomplish wicked purpoles the mind muft be without reflraint—as nothing can more power¬ fully check than a due Jcnfe of religion, it is the cunning of men to remove this in the iirft place—to effect foch ft revolution as that, which has coft fo much blood, and kept the world in confufion for a dozen years, it was found ncceflary, to deftroy at an early day both priefts and temples, fubllitutmg the worfliip of a female representing reafa:, and extolling nature for God—a'mufing people^ with fomething, and gradually preparing chem for the cxercife of inhumanity in its thoufand execrable lhapes—but behold the end accompliihed ! and a profpeci [ 3?' J ?m>fpect of returning peace prefenting, agreeably to ihc willies of thofe at the bead of adminiftration ; Bonaparte like a Jenfible politician, at leaft, advifes them to attend to religion ; being within himfclf well convinced how impracticable it would be to advance the intcreft or happinefs of fuch a vaft number (fo long under the influence of ungovern- cd paflion's) without fomething more than the gun and bayonet. Here I m~y opportunely enquire, why any man difapproves of the chriftian religion ; is it becaufe we are hereby compelled to the performance of rea- fonable duties; fuch duties as concerri us in public or private life, and which make us, and all around us, happy in body and mind ? oris it becaufe a bet¬ ter way has been difcovered of rendering men happy here and hereafter; a way-lefs difficult and more certain? This I believe can never appear, the world will acknowledge, that one of the many fober minded and induftrious philofophers, and well wifhers towards mankind anticedent to Chris¬ tianity, was worth fifty of our modern philofophers, and yet all of them together were incapable of de¬ viling a fyftem fo concordant in all its parts, as to give men entire fatisfaClion, and to encourage as well as to enable them to conduct with propriety in every cafe :—One great reafon of this deficiency may have been the want of a Sufficient ftroke ac the paflions, for humility can never make its ap¬ pearance until the pafiions are in fome degree fub- dued; and without men are found in humility and love preferring one another," according to Scriptural advice, they fyad better agree like Abra¬ ham and Lot, to feperate, one to the right hand and"fhe other to the left. Who can ihew that the gre^it and cenftant ini¬ quity [ 33 ] quity of men does not need the conftant and power¬ ful barrier which religion gives ? Who can make it appear that the foul will not exift after death in happinefs or mifery ? And who will venture to fay- that this cdnlideration is not neceffary to keep men in the way of their duty ? Who (in one word) can offer fomething better than divine revelation ? We may reft fatisfied, that any thing, which, does not tend to enlighten the underflanding, and to unite mankind in the three fold cordoflove» not ealily broken—any thing which does not af¬ ford men lively conceptions of the Deify, and of a future ftate of rewards and punifhments—any thing which does not infpire juftice in rulers, fidelity or; obedience in fubjefts or citizens, integrity in mar giftrates, good faith in commerce, and union in marriage, does not deferve the name of religion. CHAP. IX. If the chriftiando&rine is of fo momentous ana- ture as it appears to be from the few fentiments al¬ ready offered, it muft follow as a matter of courfe, that thofe who are appointed to promulge it, are placed in the higheft and moft dignified ftations on earth :—Firftly, becaufe the commiflion is from Heaven, and cannot ceafe but with life ; and fecondly, becaufe it contemplates mans greatell poflible good. The fcripture ftyles fuch as are commiHIoned, the embaffadars of Chrift, and Rew¬ ards of the manifold myfteries of God: The prin¬ cipal part of which myfteries or fublime truths, are the trinity of the Godhead—the incarnation of the fonof"God—the atonement and forgivenefs of lins , £ r 34 i fins by the death of Chrift—the operations of the Hcly Spirit, particularly his infpirations upon the hearts of men—the virtue and efficacy of faith— the refurredien of the body from Death—the general judgment of the laft day, and the life everlafting in Heaven. Now a fteward or minif- ter cannot with propriety be deemed faithful, who i3 not fo folemnly imprefied at all times with thefe weighty fubjeAs, as from the bean, to call upon mankind publicly and privately, to reflect upon them, and to view them in a light fuperior to: every thing.in this tranlitory fcene.—Much, indeed is to be done, to gain any ground in a lukewarm period, but no minifter need be difheartened, if he will but remember that he is a minifter and under ithe eye of God. Too many are found who forget al¬ together the folemnity of their offices. See on<3 entering largely upon politics, fiding warmly with this or that party, and by a little bending of fcripture to opinions, endeavoring to keep up the fpirit of difcontent, among fhofe turbulent people, who are difpleafed at every thing, and Satisfied with nothing,, and who long ta behold the world upiide down, that, fo they may have full room for the exer- ercife of ambition.. A minifter has no more bufinefs among them, than Sampfon had among the Philiftines, or P^ter in the Palace of the High Prieft ; Sampfon's eyes lufted for a Philiftine, and a Philiftine put them out; Peter's zeal manifefted a wifh to ferve his mafter, but if it had been ac¬ companied by a fuitable confideration, he might have efcaped bitter penance ; he ought to have known that at fuch a time, efpecially one or two agdnft a number of the moft bitter men, could do but little good. But it is to be feared, that fchofe Ecclejiaftics who turn a drive politicians, are C 35 3 $re not fo much governed by a zeafto promote the intcreft of religion, as to be accounted able ftatefV men, hoping alfoin all probability that they may be indirectly benefited in fundry refpects, fhould the ifTue of this or that matter prove favorable. Min- iftcrs tell their hearers, that it is wrong^ to be in the way of temptation, and hearers know not why fuch gcod advice may not as fuitably apply to them alfo, Minifters frequently obferve that they are fet apart from the worlds for facred purpofes ; but: when they are found contending for fomething oftentimes compofed of wrath and bitternefs, and frequently tinctured with fcurrility and falfehood, the thinking part of mankind will not believe them, and fo they derogate from their own dignity. As Lay¬ men fhould not meddle with fuch matters as per¬ tain to theprieftly office ; fo neither fliould Eccle- liaftics interfere with worldly concerns, or in fuch af¬ fairs as belong to the fovereigti people, and their reprefentatives—there appears to be no prefident for it in the Gofpel>and this is reafon fufficient. See another minifter exceedingly diftinguifhed as a charming preacher ; poffeffing to appearance what Chrift exprefsly promifed, a moutb and zvifdom but his heart if not full of avarice, is at leaft, ° exercifed zvilh covetous practices " 2d. chap. 2d. Peter. It is this fpirit, (at firft indulged moderately) that leads him at length to join in fpeculating plans, with a view of enhancing wealth rapidly, and nothing is fo well calculated as the common fpeculative J'chemes, to bring upon a man that corroding anxiety for perifhable things, which he from the pulpit fo warmly cautions his hearers againft, with good argument too, that cannfct be gainfayed :—It is bafe—it is ignoble. A minifter of all people has no pretext for linking himfelf L 36 3 Jiimfelf to this world—if he does, what becomes of his dodrine on trufi in Providence ? " Ne futor pltra crepidam" will apply to him, as readily as to any one ; and he knows the withdrawing from the world, is drawing to God, who never forfakes the righteous or fufl'ers their feed to beg their bread. But it may be faid, that a clergyman wants to educate his family genteelly, and defires to leave them in a fituation fomewhat dignified, or at leaft independent, &c.—how far our wifhes are right or reafonable God is the judge; the fcripture mandate Is, that " having food and raiment learn to be there¬ with contentA mans afFedion may extend alfo to his grand children and great grand children, but whether.every fond wifh relative to them, will be accomplifhed is exceedingly doubtful, admit¬ ting even that prefent profpedts are entirely Jatis*. fattory. He mult be ..blind indeed, who does not per¬ ceive antecedent to ordinationy that mortification is a neceffary confequence of the office. What diet thefon of God, and his immediate followers arrive to, but the Crofs, and this after experiencing pover¬ ty, and other afli&ions vaftly fuperior to thole attending the minifiry of this day. See another minifier intemperate, fC rijing up early and drinking jtrong drink, and continuing until nighty 'till tvifie enflame him," this is a horrid, crime, againft which the zvo is juftly levelled—to behold a man who ought by all poflible means to> keep his and that whofoever receivetb Chrifty receivetb God." Now if a minifter, fhail throw off the garb of piety, and join in the extra¬ vagancies and frivolities of life—if he fhall forget the folemnity of his calling, and fay amen to the current wicked propofitions, or infer as much by his deportment, how can he manifeft either wif- dom, or harmlefsnefs ? Surely in this conduct there is neither, and if he pofleffes neither, how can he expect that pc(*ple (efpecially fuch as have never enquired into the nature and importance of his commifiion) will give him reception as a minifter ? They will not do it—and thus it follows, if he is not received, Cbrijl through him is not received, nei¬ ther is God through Chrift received. Hence it is obfervable how plainly he injures the chrifthm caufe, for which he may fooner or later exped the juft chaftifement of Heaven. It would feem but chriftian charity in any man, but particularly in a clergyman, to remind his r brethren [ 3s ] brethren in Chrift, faithfully to difchjirge thaE iriift and duty, which God expert eth—which the neceffiry of the church challengeth—which the men- Hire of their Gifts pro mi feth, and which the nature of their calling exadrs from them. The Apoftle fays, ff the manife-flation of the j-pirit was given them to profit with all."- If the manner and matter of a clergyman do not comport, th9 world will not accept of either—there is no fuch a thing as " watching for foulsunlefs a man will hate fin and the ways of fin, in bimfelf as well as in others. If ever there was a time for minifters to be holy, induftrious and rational, now is the period, for look which way we will, fin is to be fcen with gigantic flrides taking pofleflion of ltrong and powerful holds. There are fome in high life of thofediftinguifhed by the appellation of beau monde, who are as per¬ fect ftrangers to fclf denial, as if the fame had never been mentioned in fcripture. c< He that will be my difciple let him deny himfelfWe. mufl: abfolutely take up the Crofs if we defire a Crown thro' the blelied Redeemer, and not pleafe ourfelves with the vain expectation, that if we be not found in the way oi grofs iniquity we fhall do well. Clerical characters are fond.of experiencing the fame cordial politenefs, which many Ihevv to Laymen, and fome defirous of being thought eafy and well polijbed; never refufe an even pacey nor are they backward in fuch things as conftitute fafhionable amufements, which perhaps gave rife to Cooper's couplet. " Strike up the mujic, let us all be gay, Laymen have leave to dance zvhen Parfonsplay." Many of the gratifications of life .are entirely , innocent C 39 3 Innocent of themfelves-—they only become impo- per when productive of ill confequences. Any pleafure, be its complexion ever fo inoffen¬ sive, if it is fo highly prized, or fo earneftly fol¬ lowed, as to produce inattention to religious duty, nothing fhort of total reflraint will avail. Many things are harmlefs in Laymen which a e cnminal in clergymen, but why fhould I treai of faas, long lince admitted j 1 would neveithefefs, that thofe whom the fubjeft concerns fhould be reminded of jt, it can fatigue no one, who remembers that the frailty of man throws him oftentimes into uninten¬ tional errors, errors that are prima facie,, fmall and infignificant, but which often produce a heart ache thro' life* Let clergymen confider, that notwithftanding there are fome of the polite world, capable of dif— cernment, and will make fuitable allowances; there are a great number who are unlettered, inex¬ perienced and of views exceedingly contracted, by rcafon of which they may be juftly ftyled weak brethren, whom minifters now ihouldbe as unwil¬ ling to offend as St. Paul was thofe of his day.— " All things are not expedient which are lawful he refufed to eat flefh for fear of offending fome. If a minifter is inclined to imitate apoftolic con¬ duct in becoming all things unto all men, in order to gain fome" it will never do to treat the fentiments of a certain number contemptuoufly—the lefs in¬ formed a willing confcience may be, the greater delicacy is required. All who re?d the Bible rea¬ dily difcover how ftrongly felf-denial is enjoined on the clergy in particular, " left while they are prea¬ ching to others themfelves fhould become caflaways** Eccentricity and what is commonly called a love¬ ly flow of fpirits, render a clergyman a bon vivant, and [ 40 ] attd gradually draw him firft from zealous purfuits, and then from the grace and protection of Heaven.; his reputation once loft, in all probability can never be reftored— nor are there many found to commiferate him—for, fuppofinghe had the ability, they conclude he might have walked more cau- tiouflv, net remembering that clergymen, altho' clergymen carry their rich treafures in earthly vef- Je!st and are by no means exempt from the infir¬ mities and weaknefs of hunTfa nature. To be defpifed for the denying of Chrifi, direcflly or indirectly, is a punifhment, of a keen and trying nature to a perfon who pofTefles the final left fenfi- "fcility—but to be difreipeuled for his fake, is an. honor and a comfort which any may glory under. CHAP. X. A LTHO' an eridlefs variety of opinions pfevail refpefting religion, it is well known to the man of but moderate reading, that there are but jour reli¬ gions jit the world, namely—- cThe Pac^n, 'The Jewish, The mahometan, and 'The Christian. Thefe religions are all fplit by a multitude of fedts, but none more fo, than the chriflian religion, which to every ferious mind mult be a caule of real difquieru'de—for as Chrift calls himfelf ff the head of the cifUrchv/hich he denominates " his bodywe have certainly the beft reafon to believe that his religion is not compofed of divers fyftems 01 divine faith and worlhip, othervvife it would be ideally a mcnjler» I C 4* ] I omit any obfervations whatever on three of the before named religions, intending to confine my- felf to the chriftian religion only, with a view qf Explaining it as fully as my accuftomed brevity will allow, and of rectifying a miftike which pre¬ vails, namely, that each denomination is a diftm<5E feligion. , The chriftiafi religion is but one religion—the church of Ohrift is but one church—all, therefore, who profefs this religion, muft be in pofreflion of that fC one faith?' pr they are not of the Lord's body. There is no middle way—people are ei¬ ther in or out of Chrift's church; it is import tant, that fucli as wilh not to be deceived, fhould takefpecial care to enquire into this jfubjedt, and I pra^ God to give them' undefftanding heart in every honeH endeavor. ; The grand divifiori of chriftians is between Proteftants a!nd Papifts, but as of the latter we have but a few, and as American Proteftants keep, or are kept, at a peaceable diftance from Roman Catholics ; to defcarit on their dodtrine, clifcipline or wo'rfhip appears quite unneceffary ; rieither indeed {hall 1 prefume to enlarge on thofe of the Proteftarit, but merely dbferve, that we Protejiants are miferably rerir and torn afunder ; and, however, plaufibly fame pretend that we are not, it is a truth too glaring, and too lamentable to be denied ; fo apparent was it to an American Geo¬ grapher, that He feeims to ridicule fom'e in the more fouthern ftates, ty obferving, that as . to reli¬ gion, pepple ,r agreed to differ''—is it not plain that if creeds Were not different we (hould come together—if they are different we never can with any thing like a fatisfied and tranquil confcience. Thofe who know not what religion is, may profefs F any C 42 3 i»ny thing, and vary their creed at pleafure,? like Bonaparte did his, while marching through Egypt and Syria—but X afk if this will do ? l\o gentle and honed reader it cannot, for this jolemn bufinefs js not to be fported with. While 1 have ever pitied and defpifed the Bigot, knowing him to poffefs a wicked fpiritual pride 5 I have always -fincerely refpedted the man of firmneis and good confcience, altho* not qf my iaith; and I here take occafion to fay, that it is the nv.ftable man. to whom I particularly objedt, for " he is double minded in all his ways," if the voice of the Scripture can be relied on. . I faid that the difference among Proteflants was lamentable, and I call upon every fincere profejfor of chriftianity to teftify whether he does not feel it to be fo—-God knows that w hile as the other, therefore, they never can unite as chrif- tians, in the required fpirit of unity and brotherly lovet and if thdy are not united as fuch in/'for •world, is it prefumed they may be in another ?' I moft heartily wifti a preemption of this nature, may be reconcileable to gofpel do&rine :—What ap¬ plies to Epifcopalians arid Quakers, will afTuredly apply to all fe and be perfeftjy ready for all kind; offices towards each other. • CHAR [ 47 ] % T CHAP. XL UNTIL Conftantine's time, which was upwafds of three hundred years after the iirft promulgation of chriftianity, the chriftiari church received no aid whatever from government or civil authority, iieverthelefs it appeared to be profperous to admi¬ ration-—that difadvantages and thole numerous and great ones attended the propagation of this religiozl cannot be denied, but confidefirtg the purity of it* &t that time, and the univerfal good underftanding and zeal, which diftinguilhed the officers of the church, we are not to be furprized at their progrefs; add to this alfo, the miraculous operation of the fpirit, which prevailed wherever unity reigned.—■ Now although miraculous interpolitions are not vifible at this period, ftillthe followers ot Jefus are to expecft felicity and pfofperity, in no lefs a degree, provided the fame reditude of conduct is theirs ; lior Ihould either minifter' of people apprehend any thing difagreeable from the total neglett of religion: on the part of our adm'iniftration hitherto. It ap¬ pears to have been perfectly right, and I believe it congenial to republican principles, that nothing like an eftablifhment of this or that denomination fhould have taken place, but thfc requiring of a chriftian tcjl is fomething materially different, and which I humbly conceive would have added not Only honor to thofe charadcrs who were at the helm of affairs at the time of our organizationAbut Would have evinced for our advantage to the world, v that the .American nation believed their exalta¬ tion depended on righteou/nejs, and that fin would be a reproach to them, or to any people. The man of folidity and penetration will admit that religion is a&ually neccflaVy for the fupport of [ ifg 3 attached to him ; "which might be reafpnably done, if his corrdudt did not comport wif,h his affirmation or declaration, aC £;hc entry on office. As far as 1 can diftern,in our prcfent ftate, an a&ual blafphemer may not only taktf upon him the, moft,dignified public charge in the land^faut ifhechufeshe may openly diffeminate directly,> or indirectly, every doctrine,-..unfavorable to the progress of the gofpel, nor ;have people a right" tp object" to him.—-Many were lately much afton- ilhed at the election of our Preiident, for thatiir "was reported his fentiments were repugnant to the chrilUm doctrine.-:—A? Mr. JefFerfon knew he.-was not: t 40 j ftbt obliged to give an account of his faith) fo he kept pcrfedl lilence on the Occafion, though fomd fuppofed, that had he been warmed with chrif- tianity, he would have taker! pleafure in quieting the minds of pious people, by an obfervation as brief at leaLft as St. Paul's, %t I am not ajh'&med of the Go/pel of C.hrift-" but it is evident, Mr. Jefferfon felt ho way difpofed to do more than tvas c onft it uti anally required. . I am not infenfible of the current objection* that a left becoming Jo common as propifed, would teafe to have a good effeft ; but cannot immediately4 perceive the depth of this obfervation. An oath is more common than a teft v/ould be, arid yet we Inufl: acknowledge it to be productive of much good—^tis true the law fubjeds the perjuter to' corporal piiriifhment—while the teft would affedl a mans feelings only, and give the citizens fo'me lati¬ tude for condemnation of inconfiftency of charac¬ ter. What Butler fays of oaths might be applied to tefls. cc Oaths were not pvrpos'd more than lawt To keep the good and jufl in awe i But to confine the bad andJinful, . Like moral cattle in a pinfold. t Why fhould chriftians have any biit chriftians to tranfkdl their affairs, if they are to be had ? Or a fyueftion more to the purpofe, why fhould chris¬ tians have rulers who would delight in fporting With chriftian feelings, and perhaps in fecretly bperating to the annoyance of chriftianity ? Tis true, we believe that our holy faith will preferve us; but hot with (binding, as people formerly fuftered moft bitterly ori account of the iniquity of their irtilers—wemayjuftly apprehend fome danger on the: fame fcore. It is acknowledged, that after every exertion, tf tares would be found with the ■wheat." A teft would not alway give us a chrif- / G tiart C 50 ] tian for an office, but it would frequently, and iti fome instances prevent known infidels from thruf- ting themfelves forward as candidates ; befides, what is of greater confequence it would have the appearance of an apDrobation of chvijlianity by the UNITED STATES OF AMERICA. Proportionably as religion advances and obtain* lure hold, proportionablv all ranks of people will experience an enlargement of blifs :—The rulers will rule with more eafe, and the citizens will fub- mit with greater alacrity—the man wildly ambi tioas will bluili ofiner, and the man modeftly dif- pofed will dare to appear more frequently in pub- ]iG—the merchant will fell with better faith, and the chap will buy with greater pleafure—huibands will treat their wives more tenderly, and wives will be mo/e obedient to their hufbands—the ava¬ ricious man will want lefs money, and fuch as know how to ufe it will find it eafier—the warm demo¬ crat will be fornething codler, and the zealous fed- eralilt at a great (Uiftance will come fornething nearer, and fo forth, and fo forth. Let us all hope that this happinefs. may prefent, and let us cordial¬ ly attempt to bring mercy and truth together, and caufe righteoufneis and peace to kifs each other. The manners of the great, (and efpecially of thofe who are confpicuous by being in office) have a great effect on other clafles. I have frequently feen thofe who efteemed clergymen of low repute, and capable of priejl craft for lucre> echoing the language and imitating the habits of fundry perfons poflefTmg influence, tho'of principles aftonifhingly wild and unftttled ; but I confefs, that many of this description who have come under my infpt(5lion, are of that kind who prove too indolent, and too felf-conceited, to receive inftrudlion, invariably conltrumg liberty into licentioufnefs. It is really to be hoped, that the American nation as a nation,,. and C 51 ] and as individuals y will in principle and in pra lice give every imaginable fupport to the chriftian caufe : Wife politicians have declared, (but none more impreflively than our late worthy leader) that virtue is our grand barrier, and who can deny jthis, who for a moment coniiders how lenient a conftitution we live under? A conftitution that leaves the people judges eventually, and which con¬ templates the higheft rational liberty, and the pre¬ vention of any thing like coercion, and arbitrary proceedings. True religion can never juftify " the /peaking ezjil of dignitiesneither will it permit dignities to aft in any manner intereftedly, or from felf- motives, or at any time to gratify Jpleen or malice by levelling a force againfl: this or that citizen— in (liort religion calls for juftice, peace, good order, a lengthened hope, which is true patience, and 3. ftrengthened faith, which is true confidence. CHAP. XII. W ▼ V JTH equally the fame propriety might the invalid conceive health unneceffary for exigence, as the morofe or melancholy to declare, chearful- nefs not requisite for mans well being in life.— The rigidity of certain profeflors of religion to my certain knowledge, have deterred thofe from em¬ bracing it, who might have been ornaments in the chriftian fociety—while fuch as have received it, from the coarfe daubings of Enthufiafm and fuper- flition have difhonored the caufe—^nevertheless, ' the fcripture will ever teftify, " that the warjhtp of God is a reafonable fervice, and that his com¬ mandments are notgrevictus.** The multitude of learned moral and phyjical ©flays, on the nature of chearfuinefs, render ob¬ servations [ 5* 3 fcrvations of mine infignificant. I fhall only ob~ fcrvc, that it appears to be a duty incumbent oii every perfon to endeavor to enkindle in the foul every generous affection, and to banifh that gloom or deje&ion which deftroys the facial faculties.— A conftant intenfenefs on the belt of objects, is not only painful, but frequently productive of moll ferious confequences. ' The mind is no more cal¬ culated to endure a famenefs than the body a diet unvaried. We read of but cne Heraclitus—a man ivho was capable of philof phizingunder a contin¬ ual weeping. Nor do I think on the other hand, more than one Democritus could be found a culti¬ vator of philofophy under inceffant laughter. The middle way is to be fought for—chearfulnefs is in¬ nocent on no other terms—let us then be circum- fpeft, left while we " avoid Sylla we Jpht upon Charybdis. Notwith (landing the noife of thofe Enthufiafts who 'p of 1 ork an ' feveral Bijbops at Lambeth Chapel, in Feb. 17'7, confecrated Dr. IVbite, Bijhop oj Pennfylvama, and Dr. Provoo/l, Bijhcp of New-York \They having been prcfented to birx hy