PASTORAL LETTER. 
 
 ADDRESSED: TO THE 
 
 CLERGY AND LAITY 
 
 OF THE 
 
 PROTESTANT. EPISCOPAL CHURCH 
 
 .. IN THE 
 
 STATE OF NEW-YORK; 
 ON THE SUBJECT OF AN ASSOCIATION STYLED 
 
 | The Protestant Eqnscopal Clerical Association 
 
 OF THE 
 
 CITY OF NEW-YORK. 
 
 <b 
 
 iy 
 a 
 
 BY J OHN HENRY HOBART, D. D. 
 . Bishop of the Protestant Episcopal Church in the State of Weert York, 
 
 4 
 
 Ree W- YORK: 
 
 PUBLISHED BY T. AND J. SWORDS, 
 No. 127 Broadway. 
 
 4 ae 
 
 . Edward J. Swords, Printer, 
 
 ey 
 
 Be AMS § R20, 
 
pia 
 
 de eda 
 
 Aas 
 
 Wh 
 
A 
 PASTORAL LETTER. 
 
 To the Clergy and Laity of the Protestant Epis- 
 copal Church in the State of New-York. 
 
 My BreTuren, 
 
 I HAVE, within these few days, for the first time, 
 accidentally seen a printed pamphlet, which bears 
 the title, “The Constitution of the Protestant Epis- 
 copal Clerical Association of the City of New- York, 
 and Forms of Prayer used by the Association. 
 New-York. Printed by E. Conrad, 1829.” Those 
 of you, to whom this title first conveys the infor- 
 mation of the existence of this association, will 
 naturally conclude, that “ The Protestant Episco- 
 copal Clerical Association of the City of New- 
 York” embraces the Bishop and the great body 
 of the Clergy of this Church, resident in that city. 
 But this is not the fact. A minority of the Clergy 
 have thought themselves warranted in assuming 
 this title for thew association; of which the Bi- 
 shop, and a large majority of the Protestant Epis- 
 
ast 
 
 copal Clergy of the city, have declined being, or 
 are not, members.* 
 
 As the existence of this association, and the 
 fact of the Bishop and a number of the Clergy not: 
 being members of it, are already known to many, 
 and will soon-unavoidably be a-matter. of general 
 notoriety ; and as this association professes to have 
 for its object “ the promotion of the personal piety 
 and the official usefulness of its members, by de- 
 votional exercises, and by conversation on mis- 
 sionary, and such other religious subjects as may 
 conduce to:mutual edification ;” it seems indispen- 
 sable, in order to prevent misapprehension and 
 misrepresentation, to state the reasons which have 
 prevented the Bishop and a number: of .the Pro- 
 testant Episcopal Clergy of the city:from: connect- 
 ing themselves with an association whose object 
 appears so highly commendable. 
 
 The station which I occupy in. the Diocese ren- 
 ders this measure imperious on me. I ought cer- 
 tainly not: to be: mferior to others in solicitous 
 efforts to promote my own piety, official useful- 
 ness, and-edification, and the piety, official useful- 
 ness, and edification of the Clergy. It is essential, 
 therefore, that I should exhibit the reasons why, 
 in the present case, those efforts have been direct- 
 ed, not in favour of, but, as far as an epportunity 
 
 _ * The Philadelphia Recorder states, that the association consists of 10 Cler- 
 gy 3 8ix of these, it is believed, are resident in the city of New-York. he whole 
 ‘ sumber of Episcopal Clergy in the city is $0. 
 
was afforded me, against, the association: whicls 
 professes this laudatory design. Situated as b 
 am, my influence and usefulness may be very se- 
 riously affected by doubts as to the correctness of 
 the course which, where the interests of piety, 
 and the usefulness and edification of the Clergy 
 are concerned, I may pursue. I have always felt 
 myself deeply dependent on your good opinion, 
 not in reference to my own consciousness of recti- 
 tude, and so far, personal independence of public 
 sentiment, but to my influence and usefulness. 
 In the present age, the “sic volo, sic jubeo,” of a 
 Bishop, will no where, and.least of all in a country. 
 like.ours, secure him from the ordeal of public 
 reason. And though, in cases where no immuta- 
 ble and essential principles of right and wrong 
 are. involved, in matters of mere policy, expe- 
 diency may dictate the support of his measures; 
 yet even here he ought. to exhibit arguments 
 which, without impeaching essentially his want of 
 judgment, will account for the ground which he 
 assumes and purposes to maintain. 
 
 But if, as is conceived in the present case, his 
 conduct be influenced by reasons ultimately affect- 
 ing, in his conscientious judgment, the peace, the 
 order, and the purity of the Church of which he 
 is one of the highest guardians, and the harmony 
 and usefulness of its ministers, then, the duty, 
 without regard to personal feelings or personal 
 consequences, of a frank communication with his 
 
6 
 
 brethren the Clergy and Laity of his Diocese, 
 rises to the highest obligation. 
 
 Some time during the last summer, the Rector 
 of one of the principal congregations of the city, 
 with whom I have the happiness:to agree substan- 
 tially as to principles and policy, stated to me his 
 wish that there should be an organized associa- 
 tion of the Clergy for the purposes of prayer, re- 
 ligious conversation, expounding the Scriptures, 
 and other similar exercises. ‘The object of this 
 measure was the increase of the piety and zeal of 
 the Clergy, of which it was supposed there was a 
 deficiency. I was prepared for this address to me; 
 for [ had been informed that the plan had beer 
 mentioned by him to some others of the Clergy, 
 who declined taking any part in it, unless he made 
 a previous communication: of it to me. While; of 
 course, I approved of the contemplated object, 1 
 stated various objections to the plan proposed of 
 accomplishing it, and mentioned other modes by 
 which any Clergyman might excite and increase 
 his piety and zeal. The subject was kindly dis- 
 cussed between us; and he left me, I confess, 
 with the hope on my mind, that there was an end 
 of the matter; and undoubtedly with the convic- 
 tion, that it would not be finally resolved on die? 
 out further communication with me. 
 
 Iwas therefore very much surprised, when, at 
 the Convention of our Church in October last, [ 
 accidentally heard that a meeting of some of the 
 
seit 
 4 
 
 Clergy had been called, with a view of organizing 
 this plan; and that another meeting, for the pur- 
 pose of consummating it, was to be held the even- 
 ing of the day on which [ received this informa- 
 tion. Limmediately resolved on seeing two of the 
 four or five Clergy of the city who, as far as 1 
 could learn, were as yet engaged in this measure, 
 in order to a frank and friendly communication 
 withthem. One of them is. the respectable Clergy- 
 man who had already conversed with me on the 
 subject ; and the other is the Rector of an old con- 
 gregation, for whose personal character, disagree- 
 ing as we do in several particulars, I cherish sin- 
 cere regard. ‘To them I stated, ‘earnestly and so- 
 licitously, (for I did, and do, feel earnest and soli- 
 citous on the subject,) but with as much mildness - 
 as was in my power, the reasons which convinced 
 me, that, laudable as was their object, the plan 
 which they proposed for accomplishing it, was 
 inexpedient and unnecessary. 
 
 ‘These reasons, somewhat more in. detail, are as 
 follows :— 
 
 1. Though every bileitisinoaih should aim at tthe 
 greatest piety and zeal, and with this view should 
 devote himself habitually, and earnestly, and fer- 
  vently, to private reading, meditation, and prayer, 
 and should avail himself of occastonal opportuni- 
 ties of counsel and converse with his brethren ; 
 yet organized clerical associations for prayer, 
 and spiritual conversation, and expounding of 
 
6 
 
 ‘Scripture, have a strong tendency to become the 
 ‘theatres of spiritual vanity and ostentation, and of 
 ‘that peculiar and artificial language of religion 
 ‘which is significantly denoted by the term, cant; 
 cand ‘than which, there is not any thing more 
 -offensive to the delicacy, simplicity, and purity of 
 genuine piety. 
 
 2. As in these associations, excitement is the 
 object, a more than ordinary glow of religious 
 feeling, begin, as they may, in chastened spiritual 
 conversation, in a well ordered prescribed form 
 -of devotion, the excited fervour ef some at least 
 vill soon require conversations more impassioned, 
 and devotions more ardent. The heats of enthu- 
 siasm will soon imflame religious conversation ; 
 and extempore prayers stirring up the animal 
 passions, displace the dull routine of prescribed 
 formularies. Reason may remonstrate—but what 
 as the still small voite of reason amidst the storms 
 of enthusiasm. Some may oppose, and strive to 
 «heck, the departure from sobriety—but they will 
 soon be set down as formalists; and retiring 
 
 from a whirlwind which they ‘have been instru- 
 mental in exciting, but which they cannot control, 
 they must see it assailing, and weakening, if not 
 subverting, those’ barriers which public reason has 
 established against private fancy, and those provi- 
 sions which the wisdom and the piety of ‘the 
 Church have settled for the preservation of ‘Chris- 
 tlan unity, and the regulation .of the devotion of 
 
9 
 
 her members. All, this is in the ordinary course 
 of human nature—all this is abundantly exhibited 
 in the history of the Church of England, in the 
 reigns of Elizabeth and the first Charles; and at 
 a much more recent period. In the earlier part 
 of the last century, Clergymen of that Church, 
 with precisely the same plea which is now urged, 
 the defective piety and zeal of the Clergy, formed 
 an association for the “ promotion, of personal 
 piety and for mutual edification.” . Not further is 
 it from the intention of those engaged in the as- 
 sociation which has occasioned these remarks, to 
 do aught against their Church, than it was from 
 theview of John Wesley, and his associates, to 
 weaken or to injure the Church of England. Pro- 
 fessing, and doubtless entertaining, the sincerest 
 attachment for her ministry, and her liturgy, had 
 John Wesley been told that the measures which 
 he. was. pursuing would produce a schism in that 
 Church, which would displace both her ministry 
 and her liiurgy; he would have exclaimed, in ho- 
 nest indignation, “Is thy servant a dog, that he 
 should do this thing?” Yet John Wesley lived 
 to see all this, A018 
 
 3. Conversation on religious subjects, and par- 
 ticularly among Clergymen, on the spirit and the 
 duties of their office, on its high destiny, its. infi- 
 nitely momentous objects, on all the various topics 
 of Theology, when it takes place in the ordinary 
 ‘course of those occasional meetings which Clergy- 
 ra) 
 
 f~ 
 
10 
 
 men always have, and always will have; and es: 
 pecially that converse, in which congenial friends 
 pour into each others bosoms their thoughts and 
 their trials, many of those feelings, which a deli 
 cate mind would reluctantly more publicly ex- 
 pose, is highly inspiriting, consolatory, and edify- 
 ing. ‘These artless, unpremeditated effusions, this 
 “ sweet counsel,” these “words in season,” “how 
 good they are.” But send me to a meeting organ- 
 ized with its presiding officer, its secretary, its 
 book of minutes, &c. &c. in which | must talk 
 spiritually, in which I am to prepare to talk spi- 
 ritually, in which (such is poor human nature) the 
 emulation may be, whe can talk most spiritually— 
 the charm is gone. Formality takes the place of 
 simplicity ; stateliness of ease; artificial or enthu- 
 sistic fervour of genuine feeling; the Clergymanr 
 as he would fain others should think him to be, 
 of the Clergyman as he really is. And as there 
 is to be discusston—discussion on subjects for- 
 mally proposed, it is well, ifa spirit does not creep 
 in very different from that of mildness, meekness, 
 and humility—well, if “ they who are of like pas- 
 sions with other men,” do not begin to contend for 
 victory instead of truth; and to take the field as 
 opposing champions of this or that opinion, this or 
 that system of policy, this or that minute point of 
 theological criticism, this or that mode of phrase- 
 ology. Well will it be, if what begun for “ mu- 
 tual edification” does not end in mutual strife. | 
 
li 
 
 Is all this imaginary? I could lay open a “ cleri- 
 eal association,’ which once existed in our own 
 country, at a period not very remote, which would 
 prove that the picture here drawn is taken from 
 the life. 
 
 4, But most exceptionable are these “clerical 
 associations’ when viewed as to the ease with 
 which they may be made the powerful estru- 
 ments of intrigue, and engines of party. 
 
 That such is the tendency of the particular 
 elerical association on which I now remark, that 
 such is the design, or, if I may use the word, 
 capability of any individual connected with it, I 
 am far from asserting. But no fallacy is greater 
 than that which views a measure in itself, inde- 
 pendently of its remote consequences and of its 
 operation as a precedent; and which determines 
 the character and tendency of associations in 
 their long continued and changing effects from 
 the particular cast of the one which at the mo- 
 ment is before us.. What are the associations 
 now under consideration’ Bands of Clergy united 
 by the strongest ties, those of spiritual feeling 
 and religious zeal. Give an impetus in any di- 
 rection to one of these associations, and with 
 what force and efficiency would it move? Let 
 the power that gives the impetus be acquired by 
 one or more members of these associations; and 
 who will say that. they will not be made the in- 
 atruments of faction, and the engines of party! 
 
12 
 
 And most to be dreaded. are they under the 
 popular form in which, in many respects, our 
 Church is in this.country organized. Our Bishops 
 are elective; various officers intrusted: with mm- 
 portant duties, Standing Committees, &c. &c. are 
 elective. Our Diocesan Conventions meet every 
 year with legislative power, only controlled by 
 the General Convention; to one house of which 
 they elect deputies. When then our ecclesias- 
 tical system is thus popular in its organization, 
 of how great importance is it to guard against 
 the operations of faction and party influence. 
 Nor is the danger ideal that these associations 
 will travel beyond their professed designs. ‘The 
 glory of God, the extension of the kingdom of 
 Christ, the good of the Church, are objects so 
 momentous, that they will, in those periods of 
 excitement which these associations aim at pro- 
 ducing, be considered as a complete justification 
 of recommendations, and finally resolves . and 
 plans of various and probably conflicting kinds. » 
 The Laity have cause to fear the power of the 
 Clergy only when that power is exercised in self- 
 created, irresponsible associations. ‘The legiti- 
 mate episcopal authority is liable to most danger 
 from the Clergy, in these easily perverted socie- 
 ties, which may soon be applied to influence’ and 
 control not only the Bishop, but the Diocesan 
 Convention of Clergy and Laity. Counsel, which 
 if given individually by Clergymen, a Bishop 
 
13 
 
 ought to receive with respect, and to consider 
 with deference; he would feel it his duty to de- 
 cline if it assumed the imposing and controlling 
 character of a resolve or recommendation from 
 organized associations, who, even if they should 
 not encroach on the powers of the Convention of 
 the Diocese, would prove, in this body, yaoneshe ina 
 instruments of intrigue and faction. 
 
 5. These associations for promoting personal 
 piety and mutual edification, by devotional exer- 
 cises and religious conversation, &c. will become 
 not only the instruments but the invidious badges 
 of party. 
 
 'Those who engage in them, however they may 
 disclaim the representation, will be held up as 
 more evangelical, more spiritual, more devoted 
 to their Master’s service, than those who do not 
 avail themselves of these plausible means of per- 
 sonal piety and mutual edification. These latter 
 must explain and justify themselves—criminations 
 and recriminations ensue—party spirit is engen- 
 dered—and soon the Clergy will be ranged in 
 the parties of spiritual and pious, and secular 
 and formal. No person can doubt that such 
 must be the issue, who attends to the principles 
 of human nature, to the workings of the human 
 feelings, or to the facts which daily present them- 
 selves. Are not certain Bishops and Clergy now 
 constantly charged with being bigotted, and for- 
 mal, and anti-evangelical, because they resolutely 
 
14 
 
 maintain the distinguishing principles and imsti- 
 tutions of their Chureh, in opposition to opinions 
 and practices, which in their judgment would 
 weaken and finally subvert both? And will not 
 they who, for whatever purpose, employ these 
 weapons of attack, find a new and powerful one 
 in the charge that what they will doubtless extel 
 as a most laudable plan of promoting clerical 
 piety and edification, is not only discouraged, 
 but disapproved of by a Bishop and many of his 
 Clergy ? 
 
 It was this consideration which I apo with 
 the most earnestness, on the two valuable and 
 respectable Clergymen whom I addressed, with 
 the view of inducing them to relinquish the plan 
 of a clerical association in this city, which they 
 had formed. I stated, that admitting they could 
 not see the force of my objections; and that, in 
 this proposed measure, one of disputed policy, 
 and not certainly of imperious conscience, no 
 deference was due to the opinions and feelings 
 ef the individual who holds the most responsible 
 station in the Diocese; yet the contemplated 
 association would certainly occasion divisions 
 among us, and become a new source of party 
 spirit.’ Turged that those of the Clergy and my- 
 self who did not join in the association, would 
 appear before the public in the unpleasant light 
 of not participating in the means which others 
 of their brethren use and extol for the promo- 
 
15 
 
 tion of personal piety and mutual edification. 
 And I therefore, with all deference, submitted te 
 them, whether as a matter of peace and unity, of 
 delicacy and kindness to their Bishop and bre- 
 thren, inasmuch as it would not be pretended that 
 the association proposed was essential to personal 
 piety and edification; and as both could be pro- 
 moted by other modes, to which there could be 
 no possible exception; as the measure therefore 
 could not be absolutely necessary, it was not ex- 
 pedient to relinquish it. 
 
 They seemed at the time affected by the con- 
 sideration; and I confess I was sanguine in the 
 hope that they would be conclusively so. For 
 thus I reasoned with myself. Mere men of the 
 world engaged in any association, would deem it 
 unkind, if not indecorous, to adopt any measure 
 not essential, which was disagreeable to a respect- 
 able portion of their associates, and which might. 
 subject those associates to misrepresentation and 
 to odium. On Christians this delicate. considera- 
 tion towards their brethren in the family of the 
 same divine Lord, is a duty much more obligatory. 
 On the ministers of Christ this ready relinquish- 
 ment of whatever is not essential, in deference 
 to the wishes, the feelings, and the characters of 
 a respectable portion of their brethren, and of 
 him who is set over them in the Lord, seemed to 
 me an imperative act of delicacy, kindness, and 
 duty, not permitting a moment’s hesitation. 
 
16 
 
 No subsequent communication was made to 
 me; and of course none was held by me with the 
 Clergy concerned in the measure. It went into 
 immediate operation. 
 
 For some time I understood: that the associa- 
 tion was confined to five of the Clergy in the ° 
 city, and two or three in the vicinity. Hoping 
 that there the matter would quietly rest, I ab- 
 stained from taking any measures with respect 
 to it, and even from conversing with several of 
 the Clergy with whom, on this point, I had had 
 no communication. But when [I am informed 
 that unremitted and pressing means are em- 
 ployed to extend the association in the city and 
 in the vicinity; that repeated and urgent applica- 
 tions are made to several of the Clergy to unite 
 in it; when from its printed constitution, acci- 
 dently seen by me, [ find it is styled “ The 
 Protestant Episcopal Clerical Association in the 
 city of New-York ;” providing for members from 
 the vicinity, and for “any Protestant Episcopal 
 Minister, not resident in the city or vicinity, at- 
 tending its regular meetings;” when it appears 
 to me most probable, that the pertinacious zeal 
 which formed an association here, will seek. to 
 extend similar ones throughout the Diocese; and 
 most certain, that the association and the circum- 
 stances attending it, and my disapprobation of it, 
 will become matters of notoriety and of con- 
 versation, I think you will justify me in the re- 
 
17 
 
 solve io address you, my brethren of the Clergy 
 and Laity, frankly and fully on the subject. By 
 this step only can I satisfy the inquiries which 
 are and will be made as to my views of this busi- 
 ness, and guard them from misconception, if not 
 misrepresentation. And what I deem of the high- 
 est importance, by this measure only can I dis- 
 charge my duty, as the guardian of the spiritual 
 interests of the Diocese, of endeavouring to pre- 
 vent the extension of associations, which, how- 
 ever well designed, and however partially bene- 
 ficial, are, for the reasons which I have stated, im 
 their general results as inexpedient, as in their 
 provisions they are unnecessary. 
 
 For admitting that the evil will not, as 1 am 
 fully persuaded it will, much, very much, over- 
 balance the good; admitting that the form of 
 prayer adopted by the association, which I un- 
 derstand is the same which is in substance used 
 in a similar association in England, cannot be 
 sincerely used, as I most certainly think it cannot, 
 without the excitement of pious feeling, and of a 
 deep sense of ministerial responsibility ; yet in 
 ~ all plans of disputed policy, the decisive question 
 ought to be—Can we do without them, and thus 
 avoid the.evils which there is reason to fear will 
 ensue from.them? And who will for a moment 
 pretend that associations of the description of the 
 one under consideration, are essential to the per- 
 sonal piety,. official usefulness, and edification of 
 
 oO 
 2) 
 
16 
 
 the Clergy! ‘l’o suppose so, would: be:to cast a 
 libel on the thousands and hundreds of thousands 
 of ministers who, without these means, have 
 pursued, as burning and shining lights, thei 
 Juminous course to the bright day of heavenly 
 glory. Let a Clergyman in private read, and 
 meditate, and pray. Above all, let him cherish 
 the spirit of supplication; hfting up at all times 
 and in all places, unseen and unnoticed by the 
 world, but seen and heard by his heavenly Master, 
 his heart and affections in prayer for every spiritual 
 blessing which he needs as a Christian and as a 
 Minister of the Lord. In the social circle of his 
 brethren, in those clerical meetings which the 
 various exigencies of the Church render neces- 
 sary, and in the more confined groupe of those 
 whom eongeniality of temper and views, or other 
 circumstances draw together, let him indulge, as 
 opportunity offers, in converse as to allithe points 
 by which he may be excited or edified. He will 
 enjoy sufficient means of personal piety and edifi- 
 cation. | 
 
 In these exercises, which have been tested and 
 
 found adequate to their holy end, by a series of 
 
 the most pious and faithful ministers, who in suc- 
 cessive ages have adorned the Church, there can 
 be no unhallowed intrusion of vanity, ostentation, 
 or vain-glorious strife, of the selfish spirit of am- 
 bition and of the disorganizing purposes of restless 
 action.. To the constant and fervent use of these 
 
 aw 
 
19 
 
 means of promoting personal piety, official use- 
 fulness, and edification, I would urge myself, I 
 would call my bretkren of the Clergy and Laity. 
 Under the agency of the Divine Spirit, by them, 
 in connexion with the worship and ordinances of 
 the Church, we shall be excited and advanced in 
 the spiritual life; animated and strengthened to 
 the faithful discharge of the duties of the stations 
 in which God, in his providence, has placed us; 
 and finally secure, through the merits of our di- 
 vine Lord, the great end of our calling, the salva- 
 tion of our souls. 
 
 In these exercises every Clergyman may un- 
 exceptionably and effectually advance his spiritual 
 improvement. And therefore he has no warrant 
 for pursuing those means which are reasonably 
 obnoxious to his brethren, or -to-those to whom, 
 in unessential points, many considerations suggest 
 the propriety of deference; which subject‘them to 
 misapprehension or to odium; and which, how- 
 ever fraught with partial good, portend -in their 
 results a great preponderance of evil. “ No man 
 liveth to himself,” is.a.maxim most applicable to 
 the Minister of the Church. ‘He has brought 
 himself under many obligations, and subjected 
 himself to the influence of many :considerations, 
 which materially affect his private rights. 
 
 There is no reason for supposing that there 
 is such a deficiency of piety and zeal among us 
 as to render necessary these associations. With- 
 
20 
 
 out their aid the assiduous labours of the Clergy 
 have been blessed to the prosperity and general 
 harmony of the Diocese. Why run any hazard 
 of interrupting this prosperity and union? 
 
 My brethren of the Clergy and Laity. Of the 
 many harassing events of a trying episcopate of 
 eighteen years, none has given me more pain 
 than the one which, in my most conscientious 
 judgment, has rendered necessary this letter to 
 you. Ihave been accustomed to so much cen- 
 sure and misrepresentation of my motives and my 
 acts, in cases where I thought both were correct, 
 that it is natural for me to expect that, in the 
 present instance, I shail not escape. But in any 
 case of duty, to hesitate or to shrink through the 
 fear of personal consequences, would indicate a 
 moral cowardice unworthy of my station, of my- 
 ‘self, of you. On this point, however, I have not 
 much merit. The censures and misrepresenta- 
 tions to which I have been largely subjected, 
 and which have undoubtedly led many to form, 
 as I humbly conceive, erroneous opinions of my 
 principles and character, have caused me per- 
 ‘sonally little, very little, solicitude. ‘The only 
 solicitude is, lest thereby my usefulness in the 
 Church, and especially in my own Diocese, should 
 be diminished or lost. I)know that in order to 
 lessen me in your confidence, and to withdraw 
 from me your support, there are those who in- 
 sinuate, if not assert, that this confidence and this 
 
A 
 support, are a surrender of your personal inde- 
 pendence of opinion to me. But this instrument 
 working only on the weakest and most unworthy 
 points of the human character, has hitherto been, 
 and J trust, however artfully and perseveringly 
 employed, will be ineffective in its undignified 
 and dishonourable aim. | ought not to expect your 
 confidence and your support, when my opinions 
 or my policy unquestionably oppose the princi- 
 ples or the interests of that Church which enjoys 
 my best affections, as it claims my sincere but 
 inadequate labours. When I lose that confidence 
 and support, I may be upheld by the conscious- 
 ness of rectitude—I shall find, I hope, a refuge 
 in the mercies and consolations of a divine Mas- 
 ter—but I shall have no retreat from the convic- 
 tion that my usefulness, as it respects you, is most 
 seriously diminished, if not entirely at an end. 
 Lam, 
 _ Brethren of the Clergy and Laity, 
 | Very faithfully and affectionately yours, 
 
 J. H. HOBART. 
 New-York, February 21, 1829. | 
 
NOTE. 
 
 Ailusion is made in the letter to * clerical associations” in the 
 reign of Elizabeth and Charles I. which were styled “ prophesy- 
 ings.’ The ecclesiastical historian Faller gives the following 
 account of them. | 
 
 Full. Chk. Hist. book ix. sec. 4. 
 
 *¢ 1, The ministers of the same precinct, by their own appointment 
 {not strictly standing on the old division of Deanries,) met at the prin- 
 cipal place therein. 
 
 “¢2. The junior divine went first into the pulpit, and for half an hour, 
 more or less, (as he could with clearness contract his meditations, ) 
 treated upon a portion of Scripture, formerly by a joint agreement as- 
 signed unto him. After him, four or five more, observing their seniority, 
 successively dilated on the same text. 
 
 «3. At last a grave divine, appointed on purpose, (as the Father of 
 the Act,) made the closing sermon, somewhat larger than the rest, 
 praising the pains and performance of such who best deserved it; 
 meekly and mildly reproving the mistakes and failings of such of those, 
 if any were found, in their sermons. Then all was ended, as it was be- 
 gun, witha solemn prayer: and ata public refection of those ministers 
 together, (with many of the gentry repairing unto them,) the next time 
 of their meeting was appointed, text assigned, preachers deputed, a new 
 moderator elected, or the old one continued; and so all were dis- 
 solved.” 
 
 The inconveniences which were seen in these clerical associa- 
 tions or prophesyings, are thus pointed out by the same historian. 
 
 **1. Many modest ministers, and those, profitable preachers in their 
 private parishes, were loath to appear in this public way, which made 
 them undeservedly slighted and neglected by others. 
 
 “2. Many young men, of more boldness than learning, readiness than ’ 
 solidity, carried away the credit, to the great disheartening of those of 
 more age and ability. 
 
 “3. This concert of preachers kept not always time and tune amongst 
 
 themselves, much jarring and personal ha often disturbing their 
 harmony. 
 
29 
 
 “4, Many would make impertinent excursions from their texi, to in- 
 veigh against the present discipline and government of the Church, 
 Sach preachers being more plausible to the people, generally best 
 pleased with them who manifest their displeasure against the present 
 authority. ) 
 
 “5, A wise person was often wanting to moderate the moderator, 
 partially passing his censures rather according to affection than judg- 
 ment. 
 
 **6. People factiously cried up, some one minister, some another, to 
 
 the disgrace of God’s ordinance. 
 
 7. These prophesyings, being accounted the fairs. for spiritual 
 merchandise, made the weekly markets for the same hoiy commodities, 
 on the Lord’s day, to be less respected, and the ministers to be neg= 
 lected in their respective parishes. 
 
 ‘*©8. In a word, the Queen was so perfectly prepossessed with prejue 
 dice against these prophesyings, (as. if they foretold’ the rise of schisms 
 and faction, ) that she was implacably incensed against Archbishop Grin- 
 dil, as the principal patron and promoter thereof.” 
 
 It is to be observed, that as these prophesyings were public, 
 and the clerical association animadverted on in the preceding 
 letter, private, all the above remarks will not apply to the latter. 
 The attentive observer, however, will not fail to see in how 
 many respects the remarks are strictly applicable. Besides, if 
 these private clerical associations for the promotion of the per- 
 sonal piety and mutual edification of the Clergy be so beneficial 
 as those who advocate them assert, it would be difficult te prove 
 that their benefits ought not to be extended to the people, by being 
 made public; so that the people might profit by the prayers, and 
 the expounding of Scripture, &c. &c. It is believed that in another 
 - Diocese these private clerical associations have been thus extended. 
 
I 
 
 owe Ce es Pe ok a cu bs 
 
 oa 
 
 a } 3 bi 
 
 ie 
 
 ae r 
 yea art 
 ‘ M, 
 
 a a 
 [ nis, § < a 
 
 Af 
 
 4 
 
 .: ear j wpe a ! 
 
THE OPENING OF THE FIRST CONVENTION 
 
 AFTER HIS BNTERING ON 
 
 THE DWTIES.OF -HIS EPLSCOPATE: 
 
 DELIVERED IN ST. PAUL’S CHURCH, EDENTON, N.C. 
 
 MAY, 18328 
 
 BY THE 
 
 RIGHT REVEREND LEVI SILLIMAN IVES, D. D. 
 
 BISHOP OF THE PROTESTANT EPISCOPAL CHURCH IN THE 
 STATE OF NORTH-CAROLINA. ti 
 
 NEW-YORK: 
 
 PRINTED AT THE PROTESTANT EPISCOPAL PRESS. 
 
 1832. 
 
 ie 
 
Edenton, May 19th, 1832. 
 Rr. Rey. and Dear Sir, 
 
 Wit much pleasure I communicate the following resolution, passed by 
 the Convention of the Church in this Diocese, at its present Session ; and respect- 
 fully beg leave to unite with my brethren in the request which it contains. 
 | With sincere and respectful consideration, 
 
 Your obedient and humble Servant, 
 
 J. R. GoopMan, 
 In behalf of Committee. 
 
 In Convention, May 18th, 1832. 
 
 Resolved, That the thanks of this Convention be communicated to the Right 
 Reverend Diocesan, for the Discourse delivered by him this day, and that a 
 Committee be appointed to request a copy for publication. 
 
 % 
 
 peek oe es. 
 
SERMON. 
 
 1 Cor. ii. 1,2. 
 
 * And I, Brethren, when I came to you, came not with excellency of speech or of 
 wisdom, declaring unto you the testimony of Gop ; 
 
 “‘For I determined not to know any thing among you, save Jesus Curist, and 
 him crucified.” 
 
 Ir is a circumstance contributing no slight evidence to the 
 divine character of the Gospel, that it has prevailed in the hands 
 of so feeble an agent as man. Had the angels of light, those 
 ministers of Gop “that excel in strength,” been commissioned 
 to preach his-word, and to give effect to its heavenly truths and 
 precepts, we might reasonably have looked for the most successful 
 results. But when we hear the mandate given to twelve un- 
 lettered men, with their successors to the end of time, ** Go teach 
 all nations, baptizing them in the name of the Farner and of the 
 Son and of the Hoty Guost ;”’ when we see these men actually 
 going forth to an encounter with human corruption and infernal 
 artifice, it will require something more than what appears on 
 the field of contest to justify any other expectation than the 
 immediate and utter defeat of a band so feeble. But the Gospel, 
 with such supporters and such adversaries, has come off «tri- 
 umphant; has, for eighteen hundred years, and with no one but 
 man to wield the implements of its warfare, enjoyed a succession — 
 of most brilliant and daily extending conquests. The conclusion 
 is inevitable :—Our faith stands not in the wisdom of men, but in 
 the power of Gov; neither is he that planteth any thing, neither he 
 that watereth, but Gon that giveth the increase. Here then is the 
 eround of our confidence ; the plea we offer for our high endea- 
 vors; the pledge we give for the fulfilment of our sacred trust. 
 The Lorv of Hosts is with us, the Gop of Jacob is our refuge ! 
 We are not sufficient of ourselves to think any thing as of ourselves, 
 but our sufficiency is of Gon ! 
 
 Inspired by this truth, St. Paul entered with joy upon the 
 
Z “ 
 
 trying labors of his apostleship ; under its animating convictions 
 martyrs and confessors fought manfully the good fight of faith ; 
 while to the faithful ministers of CurisT in every age it has 
 furnished the only source of encouragement, the only warrant 
 of success. 
 
 Christian Brethren! When the most unlooked for event of 
 my having been chosen to the office of a Bishop in the Church 
 of Gop was first made known to me, I could think of little but 
 my unworthiness and insufficiency. The magnitude of such an 
 office ; its dignity ; its sacredness; its demands of wisdom, of 
 labor, of self-denial in the particular region where I was called 
 to exercise its functions; all united, with the characters of diffi- 
 culty impressed upon it by the master-hand which had just 
 performed so eminently and with such prodigious strength its 
 high requirements, to elevate it before my mind in a light truly 
 appalling: and it was not till the circumstances of the case 
 induced the belief that the providence of Gop directed me to 
 this scene of duty ; till prayerful meditation led me to perceive 
 that, in my appointment, He had followed the usual line of his 
 proceedings, choosing the weak things of the world to confound the 
 things which are mighty ; that I could feel assured of not acting 
 presumptuously in. accepting this difficult and most responsible 
 charge. . 
 
 ‘* When, therefore, I came to you, Brethren, I came not with 
 exeellency of speech or of wisdom, declaring unto you the 
 testimony of Gon; for I determined not to know any thing 
 among you, save Jesus Curist, and him crucified :” and now, 
 although I am with you in weakness, and in fear, and in much 
 trembling, yet strong is my confidence that Gop will be with 
 me: that He, who hath given his promise to his ministers, ‘‘ Lo, 
 . [am with you always, even unto the end of the world,” will 
 not now leave His servant, unworthy as he may be, to the 
 discouragements of unblest exertion, but will uphold him by the 
 right hand of His power, and make him an instrument of some 
 good to His Church. When I inquire for human strength or 
 fitness, my heart is indeed desolate within me, but Gop is the 
 strength of my heart, and to Him will L look as my portion for ever, 
 
5 
 
 Brethren of the Clergy, we are laborers together with Gop; and 
 while the reflection suggests the certainty of our success in 
 Him, let us not overlook the truth, that it does as plainly inti- 
 mate a connexion between our success and our duty; that in 
 order to ensure the presence of Gop with us, we must be labor- 
 ers with him; must put forth our efforts in accordance with his 
 will: ‘*Son of man, I have set thee a watchman unto the house 
 of Israel, therefore thou shalt hear the word from my mouth, 
 and warn them from me: ‘If any man speak, let him speak 
 as the oracles of Gop; if any man minister, let him do it as of 
 the ability which Gop giveth; that Gop in all things may be 
 glorified through Jesus Curist.” So then we are ambassadors 
 for Curist ; and consequently, to ensure any reasonable pros- 
 pect of success, we must faithfully deliver the message with 
 which we have been intrusted. But im what does this message 
 consist? This question, I doubt not, has already been well 
 weighed and settled in the mind of each one of my clerical 
 brethren present ; still the occasion seems to furnish a sufficient 
 apology for its being presented anew to-day, and somewhat in 
 detail. By this means you will be put in possession of my views 
 of Christian doctrine and ministerial fidelity ; while these views, 
 so far as they deserve to have weight with you, may tend fo stir 
 up your minds by way of remembrance, and to animate our brethren 
 of the laity in those good old paths of life, which apostles trod, 
 and in which they called upon all to follow, clad in the whole 
 armor of Gov. 
 
 What then is our message to sinners? To answer this inquiry, 
 and to make a suitable application of the subject, is my design 
 on the present occasion. 
 
 I. THE MESSAGE OF THE GOSPEL MINISTER. 
 
 *¢] determined not to know any thing among you,” writes St. 
 Paul to the Churches at Corinth, “ save Jesus Curist and him 
 crucified.” As I have chosen this language to-express to you, 
 Brethren, the fixed purpose of’ my ministry, you will at once 
 perceive that I regard it as embracing the whole sum of minis- 
 terial duty ; and hence, that my first object will be sufficiently 
 answered, when all that is implied in the expression, ‘‘ Jesus 
 
6 
 
 Curist and him crucified,” shall have been fully and explicitly 
 made known to you. 
 
 Restricting our view, in the first place, to the simple meaning 
 of the words themselves, we shall have this truth, Jesus Curist 
 the Saviour of men, the Anointed of Gop, and him crucified, him 
 bearing our sins in his own body on the tree. The isolated 
 expression, therefore, points us directly to that stupendous 
 transaction so prominent on the pages of the Gospel recard,— 
 Gop THE FATHER OFFERING UPON THE CROSS HIS ONLY- 
 BEGOTTEN SON, AS A VICTIM TO DIVINE JUSTICE IN THE PLACE 
 OF FALLEN AND CONDEMNED MAN. No wonder that a truth so 
 interesting to the sinner, so vital in the scheme of his salvation, 
 yet so repugnant to the prejudiced Jew, so confounding to the 
 haughty and self-sufficient Greek, should have engrossed the 
 whole mind of the Apostle, and becomie, as it were, the living 
 principle of all his instructions! Still, as no one could be more 
 solicitous than he, to declare the whole counsel of Gon, and as the 
 whole counsel of Gop is absolutely inseparable from the doctrine 
 of Curist crucified, we may reasonably expect to find him in 
 the discharge of his duties, giving to every part of the Christian 
 scheme its appropriate significance. -On turning to his Epis- 
 tles, this expectation is abundantly realized. In that to the 
 Corinthians, from which the text is taken, the cardinal truth is 
 every where insisted on; Other foundation can no man lay than 
 that is laid, which is Jesus Curist; still this ‘‘ foundation” is 
 presented as sustaining a grand and finished edifice. But as the 
 ultimate design of St. Paul must be supposed the same in every 
 Kpistle, we are at liberty, in our inquiries into his views of 
 preaching Jesus Curist and him crucified, to have recourse to 
 all of his inspired writings. 
 
 What then, Secondly, is the full meaning of this expression 
 as understood by the Apostle himself? 
 
 In no portion of his writings has he furnished any thing like a 
 well arranged system of Gospef truth, except in his Epistle to the 
 Romans. Generally his instructions, being local and particular 
 in their application, are given without method ; while here, the 
 great object in view appearing to demand it, the leading points 
 
7 
 
 of Christian doctrine are so digested into a connected train of 
 argument as to bring each point before the mind according to 
 the most natural order. ‘The truths, however, thus presented 
 in this one Epistle, are set forth with equal clearness and force 
 in almost every other. While then I adopt, in regard to the 
 first great principles of the doctrine of Curist, the arrangement 
 observed in the Epistle to the Romans, I would direct you, for 
 the support of these principles, to every part of the apostolic 
 writings. : 
 
 1. We begin then with the deep and general corruption of 
 mankind by the fall of Adam :—a truth equally humiliating and 
 fundamental. To establish it, St. Paul appeals to facts; proving, 
 from their own depraved lives, that both Jews and Gentiles are 
 all under sin ;—agreeably to what was anciently written in the 
 Book of Psalms, ‘There is none righteous,.no, not one: there 
 is none that understandeth, there is none that seeketh after 
 Gop; they are all gone out of the way, they are together 
 become unprofitable ; there is none that doeth good, no, not 
 one.” . é 
 
 Lest it should be urged, that this wide-spread corruption in 
 manners was the effect of mere outward circumstances, to be 
 corrected by some future and well-timed efforts of men, the 
 Apostle charges it directly upon a corrupt nature, universally 
 entailed through the transgression of our forefather Adam. 
 ‘* Wherefore, by one man sin entéred into. the world, and death 
 by sin, and*so death passed upon all men, for that all have 
 sinned.” Here then was an effectual bar to any hope from 
 human merit or human exertion. The whole world was shown 
 from its own willing and aggravated impieties, to stand guilty 
 before Gop: and as all law, natural and revealed, moral and 
 ceremonial, had been broken, and, from this original and uni- 
 versal bias to evil, must continue to be broken, no means of 
 escape could possibly arise from such a source; for ‘“‘by the 
 deeds of the law shall no flesh be justified; and there is no 
 difference, for all have sinned, and come short of the glory of 
 Gop.” Thus arraigning the world of the ungodly before a law 
 that is holy, just and good, and pointing them to its numberless 
 
8 
 
 violations through their wanton perverseness, the Apostle would 
 fasten upon them the conviction of deep, inborn sinfulness, and 
 of the consequently just and awful punishment that ee over 
 their eternity. 
 
 At this stage of the argument, he is prepared to open before 
 them the way of salvation. Having placed them all beneath 
 the doom of a righteous sentence, proved that they had together 
 become unprofitable before Gop, with no prospect in themselves 
 of being able or disposed to alter their condition, he has come 
 to a point, from which he can most forcibly exhibit the value 
 and the freeness of the gift of eternal life, through the R1enT- 
 EOUSNESS AND DEATH of the only-begotten Son of Gop. 
 
 2. Here then is the second fundamental point of Christian 
 faith, urged by St. Paul; and although second in the order of 
 arrangement, yet not second in the grade of importance. In~ 
 fact, itis the chief corner-stone in this spiritual edifice; that which 
 upholds every other part, and gives strength and perfection to 
 the whole structure. What, indeed, were the value of Chris- 
 tianity, without the doctrine of Curist crucirieD; of his 
 vicarious sacrifice on the cross for sinners? Take this away, and 
 you remove the very sun from the Gospel system. Without it, 
 every thing is cold and dark. Without it, every blessing is 
 annihilated; every hope made illusive as the visions of night. 
 Of whatever importance, then, to the smner, may be the: other 
 doctrines of the Gospel, this is his city of refuge from the 
 avenger; his ark of safety from the all-devouring ‘flood. It is 
 manifestly held in this estimate by the Apostle. 
 
 ‘* As by one offence,” says he, “‘ sentence came upon all men 
 to condemnation ; even so by one act of righteousness, the free 
 gift came upon all men unto justification of life:” for “Gop com- 
 mendeth his love toward us, in that, while we were yet sinners, 
 Curist died for us. Much more, then, being now justified by 
 his blood, we shall be saved from wrath through him. For if, 
 when we were enemies, we were reconciled to Gop by the 
 death of his Son, much more, being reconciled, shall we be saved 
 by his life. And not only so, but we also joy in Gop, through 
 our Lord Jesus Curist, by whom we have now received the 
 
9 
 
 atonement.” ‘*For the wages of sin is death, but the gift of Gop 
 is eternal life through Jesus Curist our Lord.” 
 
 Language, so-clear in itself, and so faithfully expressive of 
 the original, needs little comment from me. To the mind 
 unfettered by prejudice, it will convey this simple meaning ;— 
 That, in his death on the cross, Jesus Curist paid to divine 
 justice the penalty due from sinners on account of transgression; 
 and thus opened a way by which they may be justified before Gov, 
 and become partakers of everlasting life and joy. To me, it has 
 always been matter of wonder that any one, with any thing like 
 a- proper knowledge of the apostolical Epistles, should arrive at 
 a different conclusion ; or with’even a slight-acquaintance with 
 the nature of his own ‘“‘ works and deservings,” should desire to 
 do so. The perversion must be ascribed, in charity to reason, 
 to the workings of that corrupt heart of which I have spoken as 
 so busy and so predominant in every carnal breast, and against 
 which in the study of the divine word, I shall presently have 
 occasion to warn you. My object now being not so much the — 
 defence, as a mere statement’of the truth as it is in Jesus, I 
 proceed to notice two important ideas which St. Paul never fails 
 to connect with this momentous doctrine of atonement: the 
 first having respect to the nature of the atoning sacrifice ; the 
 second; to the instrument by which the blood of that sacrifice is 
 spiritually applied to the cleansing away of sin. * 
 
 In regard to the nature of the atoning sacrifice, we may 
 observe, that, as in this Epistle to the Romans, so every where 
 in his writings, it is set forth as divine. In the passages already 
 adduced to show the way of salvation, we are said to have 
 received the atonement by-our Lorp Jesus Curist; to have been 
 reconciled to Gop through the death of His Son: and again, in a 
 succeeding chapter, to have become partakers of that love of 
 Gop which moved Him.not to spare H1s OWN soN, but to deliver 
 him up for us all. Taking this language in connexion with the 
 10th, 11th, and 12th verses of the 14th chapter of the same 
 Epistle, we have sufficient proof that St. Paul did not lose sight 
 of the deity of Jesus Curist, in this view submitted to the 
 Romans of his having offered himself, in our nature, a sacrifice 
 
 2 
 
10 
 
 jor sin; but that he considered the two ideas as wholly insepd- 
 rable. In order, then, to place the doctrine of vicarious atone- 
 ment by the blood of Curist, in its own clear and impressive 
 ‘light, the minister of the Gospel must not be backward in 
 enforcing it by the dignity and stupendous condescension of a 
 divine victim. 
 
 The other idea to which the Apostle has here given so mucls 
 prominence, relates to the instrument, by which the atoning 
 sacrifice of Curist is made available to our rescue from eternal 
 misery, and to our enjoyment of eternal happiness. And that 
 instrument is faith. Being naturally in a state of guilt and con- 
 demnation before Gon; ‘‘ we are justified freely by his grace,” 
 declares this inspired teacher, “through the redemption that is 
 in Curist Jesus, whom Gop hath set forth to be a propitiation 
 through faith in his blood, to declare his righteousness for the 
 remission of sins that are past, through the forbearance of Gon; 
 that he might be just, and the justifier of him which believeth in 
 Jesus :”>—“ Therefore we conclude that a man is justified by 
 faith without the deeds of the law.” Faith, then, is the instru- 
 ment of our justification: I say the instrument, it being some- 
 times most unscripturally represented as the meritorious cause. 
 The expression, a@ man is justified by faith, viewed in connexion 
 with the verses-immediately preceding it, will be found to mean, 
 not that our faith is the purchase of justification, which we owe 
 solely to the blood of Curist, but that, through faith, as an 
 instrument, ‘“‘we obtain the benefit of cee wrought by 
 Jesus Curist.” / 
 
 The unsanctified heart of man, in-order to evade the humi- 
 lating resort of utter dependence upon another, may perhaps 
 satisfy itself with a reference to the merits of Curist for just 
 enough to make up the deficiencies of what it esteems an almost 
 perfect life, or to render that life acceptable at the bar of judg- 
 ment; in the same manner as the influence of a powerful friend 
 sometimes gives success to our petitions with the great. But 
 when we apply our minds honestly to the truth as exhibited by 
 St. Paul, we shall at once see the folly of all these evasions, and 
 be led to the conclusion, however mortifying to our pride, that 
 
il 
 
 we are miserable, unprofitable sinners, in the midst of our best 
 services, dependent, and exclusively, upon the atoning merits of 
 Curist, for salvation from hell, and for admittance to heaven. 
 That neither faith, nor works, nor any thing else belonging to 
 us, enters, in any sense, into the pfocuring cause of our justifi- 
 cation ; but that the purchase of this is alone the blood-perfected 
 righteousness of a crucified Redeemer. On no other ground 
 could the Apostle, with any semblance of reason, declare, that 
 we are justified freely by the grace of Gon, through the redemption 
 that is in Curist Jesus. But,-as I said, the merits of this 
 redemption must be appropriated to ourselves by means of*faith, 
 as an insirument. In better words, *‘ Gop so loved the world, 
 that he gave his only-begottefi Son, that whosoever believeth in 
 him should not perish, but have- everlasting life.” 
 
 3. Although this truth is so intimately connected with our 
 last general proposition, yet its importance will justify me in 
 presenting it as the third point insisted on by the Apostle. 
 
 In entering upon a consideration of the office of Gospel faith 
 in-the scheme of redemption, I feel, Brethren, that I am engaged 
 at the very source of all spiritual life—am about to.hold up to 
 your view the most essential attribute in the character of that 
 man, who is created anew in Curist JEsus unto good works. 
 Hence the duty of being ‘in our statements plain and explicit. 
 To this, St. Paul seems to have furnished every aid: and nothing 
 can be more important than our entire reliance upon this aid in 
 settling a point so vital to our eternal well-being. Now to my 
 mind, as I look into the writings of this Apostle, one thing seems 
 perfectly clear ; viz. that we are justified by faith without the 
 works of the law. In other words, that faith, considered simply 
 as a principle of affectionate trust in the heart, is the instrument 
 of our justification ; the instrument by which our cordial assent is 
 given to the plan of salvation through the righteousness and death 
 of the Sow of Gov. From this office of faith, therefore, works of 
 every description are absolutely excluded. Many persons, 
 generally correct in their doctrinal views, haye erred here from 
 too great precipitancy—from their crowding into the foundation 
 that which properly belongs to the superstructure. Their fears 
 
12 
 
 lest repentance and obedience should be overlooked, have led them 
 to hurry these essential qualifications of the Christian into the 
 foreground of the plan of mercy—to connect them with faith, 
 in its high office of leading the sinner to a heart-felt and justifying 
 confidence in the blood of Curist; whereas St. Paul excludes 
 them from partaking at. all in this particular work, while he 
 assigns them in the scheme of practical godliness, a no less 
 important, but very different place. Whoever wishes to see this 
 point fully and Scripturally. discussed, will do well to consult 
 A Summary View of the Doctrine of Justification,’ by the 
 learned and pious Dr. WaTreRLANp.* And besides, he will 
 find, by reference to the early Fathers, the English Reformers, 
 the Articles and Homilies of our Church, the same views clearly 
 presented. The language of our Eleventh Article is explicit : 
 it is the-following ; ‘‘ We are accounted righteous before Gop 
 only for the merit of our Lord and Saviour, Jesus Curist, by 
 faith, and not for our own works: or deservings. Wherefore, 
 that we are justified by faith only, is a most wholesome doctrine, 
 and very full of comfort, as more largely is expressed in -the 
 Homily of, Justification.” In that Homily the subjoined passage 
 is directly to the point :—‘“‘ St. Paul declareth nothing upon the 
 behalf of man concerning his justification, but only a-true and 
 lively faith; and -yet that faith doth-not shut out repentance, . 
 hope, love, dread, and the fear of Gop, to be joined with faith 
 in every man that is justified-; but.it shutteth them out from the 
 office of justifying.” And why? The same Homily answers— 
 ** Because faith doth directly send us to Curist for remission of 
 our sins, and that, by faith given us of Gop, we embrace the 
 promise of Gop’s mercy, and of the remission of our sins, (which 
 thing none other of our virtues or works properly doth,) there- 
 fore, the Scripture useth to say, that faith without works doth 
 justify.” To the same purpose Clemens-Romanus, a companion 
 of St. Paul, declares, speaking rah the salvation of the Old Testa- 
 
 * This excellent treatise, edited by the self- denying rector of Christ Church, 
 Nashyille, Tennessee, has been published in a tract form, and may now be had at 
 the Protestant Episcopal Press, New-York, or of their pba at Wilmington, Fay- 
 etteville, and Raleigh, in this State, 
 
13 
 
 ment saints, ‘‘ They were all greatly glorified and magnified,”— 
 [ use the translation of Dr. WaTerLanp—“‘not for their own 
 sake, or for their own works, or for the righteousness which they 
 themselves wrought, but through his good pleasure. And we 
 also being called through his good pleasure in Curist Jesus, 
 are not justified by ourselves, neither by our own wisdom, or 
 knowledge, or piety, or the works which we have done in holiness _ 
 of heart, but by that efit by which Atmieuty Gop justified all 
 from the beginning.’ 
 
 From these remarks it will be perceived that I regard faith, 
 in the apostolic sense, as something more than a menial acqui- 
 sition, something more than.a bare conviction of the understanding, 
 however clear, that the truths and events of the Gospel are 
 sustained by proper evidence; that I regard it, in short, asa 
 moralwirtue, deeply-seated in the heart; and not only interesting 
 that heart in the economy of divine.grace generally, but-causing 
 it to.repose entirely and with animating trust, in the merits of a 
 crucified Redeemer for the gift of eternal life. ‘ Faith,”. in the. 
 words of St. Paul, ‘‘is the substance of things hoped for ;” that 
 is, it so impresses these things upon the heart and mind, as to 
 give them, by a certain effect, an_actual subsistence. ‘* It is the 
 evidence of things not seen,” “being, as it were, the eye of the 
 mind looking to the blood of Curist, and thereby inwardly 
 warming the affections to a firm reliance upon if,” and entire 
 acquiescence in the rules ofsholy living it enjoins. ‘ 
 
 Thus far, I have spoken only of what the Apostle seems to 
 regard as the preparation, on the part of man, to receive justifi- 
 cation. The subject, however, does not terminate here. If I 
 have not been greatly-misled in my. view of the meaning of St. 
 Paul, he sets forth Christian Baptism-as the rite, in due sub- 
 mission to which, we’are taught to expect, through faith in 
 Curist, the forgiveness of sins, and a covenant title to the 
 favor of Gon ; as the divinely instituted mode by which the sinner 
 may publicly declare his faith, plead guilty before Gop, and cast 
 himself entirely upon the mercy of his. Judge—and the one in 
 which his Judge may publish the remission of his sins, through 
 the redemption which is in Curist Jesus; and stipulate to give 
 
14 
 
 him, by proper regard to the terms of the covenant, the blessings 
 of eternal life. 
 
 Before adducing that passage in the Epistle to the Romans, 
 which appears to exhibit this truth, I] would refer you for its 
 manifest inculcation to the words of Him, who spake as never man 
 spake. To the disciple who came to him by night, Jesus said, 
 Verily, verily I say unto thee, Except a man be born of water 
 and of the Spirit, he cannot enter into the kingdom of Gop.” 
 And again to the twelve, just previous to his ascension,—“* He 
 that believeth and is baptized, shall be saved; but he that believ- 
 eth not shall be damned.” In this language no one can fail to 
 perceive that both faith and baptism are, in some sense, con- 
 nécted with our justification: faith, as the instrument by.which 
 we receive. this blessing, and baptism, as the contract.on the part 
 of Gop, by which it is publicly conveyed, and made-sureeto us. 
 Look at. the conversion of, St. Paul: for three days had*he 
 evidently exercised faith in the Lord Jesus, when Ananias- was 
 Sent to.declare him justified in baptism, in the words “ Arise and 
 be baptized, and wash away thy sins, calling on.the name of the 
 Lorp.” Hence we ought to be prepared to understand the 
 meaning of this same Apostle, in the. passage to which allusion 
 was just made :—‘“‘ Know ye not, that as many of us as were bap- 
 tized into Jesus Curist, were baptized into his death?” That 
 is, into a covenant title to the merits of his death, through which, 
 by the power of the Hoty Guost we are enabled. to die unto 
 sin? ‘Wherefore we are buried with him by baptism into 
 death.” In baptism, coming thereto with -a lively faith in the 
 atoning blood of Curist, we receive from Gop .the Father a 
 solemn promise of our death.unto sin, m*freedom from its penal 
 effects, and in an increased.-ability to rise’ from its corruptions, to 
 newness of life. Such are the views of St. Paul,* sustained, as 
 I might show, by the writings of most of the Fathers for the first 
 four centuries.t Therefore, my Brethren, “we are the children 
 
 * See Ephes. v. 25, 26. --Col. ii. 11, 12, 13. Tit. iii..5, 6,'7. Heb. x: 2], 22,-23. 
 1 Pet. iii. 21. 1 Cor. vi. 11, with reference to Wolfius in loca. 
 
 t See quotations from the Fathers in the treatise of ‘Dr. Waterland, referred to 
 above, 4 
 
15 
 
 of Gop by faith in Jesus Curist: for as many of us as have 
 been baptized into Curist, have put on Curist.” 
 
 The query, Iam aware, may here- be made, ‘ Whether no 
 salvation will be granted, except its blessings have been sealed to 
 us in baptism ?—whether a man possessing faith and neglecting 
 baptism may not finally be saved? Our answer is, “The mercy 
 of Gop is everlasting,” and may be extended beyond the institu- 
 tions which he has established for its ordinary conveyance; but 
 that we have no warrant for committing our spiritaal interest to 
 such an expectation; and that our attempt to do so is the 
 strongest evidence against the genuineness of our faith. A man 
 may be satisfied that he has paid the full price demanded for an 
 estate; still you will hardly see him entering upon thé uncon- 
 cerned possession of it, till it has been secured to him by the 
 proper legal instrument. So with the true child of Gop, he may 
 be persuaded that Crurist has cancelled the debt due for his 
 sins to divine justice, and that he possesses the faith requisite to 
 his justification: still you will not find*him resting here, so long 
 as he perceives that this justification is to be ratified by entering 
 into external covenant withvhis heavenly Father. The genuine 
 disciple of Jesus finds no non-essentials among the requirements 
 of that Gop who made and redeémed him. Sufficient for him 
 to know, that: so great, so good a beifg demands his service. 
 In his view; ‘duty is binding because Gop commands it; is profit- 
 able because thesappointed medium of his blessing. .The lan- 
 guage of such a’one.is not, ‘What may I omit and finally arrive 
 at heaven? but that of St. Paul, ‘‘Lorp,-what wilt thou have 
 me to do?” 
 
 4. We pass to the fourth particular of our subject, the con- 
 version of the sinner to Gon: the first steps of which have already 
 been brought to view, though under a different name. Faith, 
 once planted in the heart by a divine influence, must be regard- 
 ed as the commencement of that spiritual image, the possession 
 of which constitutes*us new creatures in Curist; or as the semi- 
 nal principle of all holiness; the seed from which, by a sort of 
 
 spiritual vegetation, every thing belonging to the new man is 
 produced. 
 
16 
 
 The necessity of this radical change in the affections and the 
 life of every fallen being, I hardly need say, is found in that deep 
 and universal depravity, with the consideration of which we 
 commenced. ‘The natural man receiveth not the things of the 
 Spirit of Gon, for they are foolishness unto him; neither can he 
 ‘know them, because they are spiritually discerned.” ‘The 
 carnal mind is enmity against Gop—is not subject-to the law of 
 Gop, neither indeed can be:” and “to be carnally minded is 
 death.” ‘Three things, from this language, are most evident ;— 
 that the unrenewed man is pursuing a course of blind opposition 
 to the spirit .of the Gospel—that in himself, no adequate power 
 exists to arise to a bettér state—and that to continue in his 
 present condition, exposes him to the miseries ‘of eternal death. 
 A question of most thrilling mterest here arises; whether in the 
 economy of redemption by. CuristT, sinners generally are fur- 
 nished with the power to rise from this death of sin tomewness 
 of life? ‘When we contemplate the unlimited offers, invitations, 
 entreaties, warnings and provisions-of the Gospel, we can have 
 no hesitation, surély, in giving to this question-an affirmative 
 answer. Upon this principle the Apostles uniformly proceeded, 
 in publishing the truths-of redemption, and in appealing, for 
 their enforcement, tothe, awards of final retribution. But as 
 the limits of a single discourse forbid me to-enlarge, permit. the 
 reference upon this point to the eléar’and well sustained argu- 
 ment of Bishop Sumner in his Aposiolical Preaching,* a book 
 eminently calculated, from its coneise and forcible exhibition of 
 Gospel truth, to build -up ‘every elass of Christians’im the ating 
 once delivered to the saints. 
 
 In this state of weakness and <sinetion then, every sinner 
 under the Gospel is provided with adequate power to subdue his 
 lusts, and-turn to the ways of Gop. And every where in his 
 writings St. Paul ascribes this power ‘to the operation of-the 
 Hoty Guost—the Horny Guost,- moving upon the heart 
 silently, but with increasing effect; as the means of his influence 
 
 * See chap. iv. On Grace. This volurne will be found among the ‘ Standard 
 Works” published by the Protestant Episcopal Press, New-York, and may bé 
 obtained of their agents in this State. al 
 
17 
 
 enjoined in Gop’s word are empleyed. In that Epistle which 
 we have taken as our guide this morning, he says, speaking of 
 the delightful influence of justifying faith, that this is experienced 
 **because the love of Gop is shed abroad in our hearts by the 
 Hoty Guost, which is given unto us.” And again, “If ye live 
 after the flesh ye shall die; but if ye through the Spirit do 
 mortify the deeds of the body, ye shall live; for as many as are 
 led by the Spirit oF Gop, they are the sons of Gop.” ‘‘If any 
 man have not the Serrit or Curist he is none of his; and if 
 CurisT be in you, the body is dead, in respect to sin ;—for we 
 can do all things through Curist, that strengtheneth us,” as the 
 renewing energies ‘‘of the Hoty Guost are shed on us abun- 
 dantly through Jesus Curist our Saviour.” Whence it is 
 sufficiently manifest that, in the work of our conversion, otir 
 only hope.of success is in the all-powerful help of the Hoty 
 Spirit, the third person in the Godhead—and that this help is 
 granted us through the mediation of Jesus Curist, and conse- 
 quently must be as universal as his atonement. Faith, then, 
 implanted in the heart by a divine operation, is the beginning of 
 that new creation in Curist Jesus unto good works, without 
 which no man shall see the Lorp. Repentance, in this case, 
 being always supposed, as it is utterly impossible to exercise a 
 lively and effectual trust in the blood of a crucified Redeemer, 
 without having that perception of the exceeding sinfulness of sin, 
 which will lead to godly sorrow. Here then, the good seed 
 having taken root, cannot fail, under the gentle dews of heavenly 
 grace, to produce the fruits of holiness in heart and life; ‘‘ For 
 every man that hath this hope in him,”—that is, the hope of salva- 
 tion by faith in Curist, “ purifieth himself even as HE is pure.” 
 
 5. I am admonished, however, to hasten to our last topic of 
 consideration—the divinely appointed means of attaining, for our 
 conversion and sanctification, the necessary aids of -the Hoty 
 Srrrit. And here time will permit me to do little more than 
 barely to enumerate these means. To avoid misapprehension, 
 consider them as adapted to the case of two classes of indi- 
 viduals,—to those baptized in infancy, and to such as have lived 
 without baptism to adult age ;—the infant, placed in that cove- 
 
 3) 
 
1& 
 
 nant relation to Gop, denominated in Scripture being born anew 
 of water and the Hoty Guost, or the being saved by the washing 
 of regeneration,* is to be regarded as freed from the curse of 
 original sin, as under the tutelage of the divine Spirit, assiduously 
 to be trained up in the nurture and admonition of the Lorp. Thus 
 treated by the parent, as a member of Curist, the child of Gon, 
 and an inheritor of the kingdom of heaven, by his putting him in 
 timely remembrance of his solemn vow, promise and profession ; 
 by faithfully instructing him according to the strict tenor of that 
 vow; by leading him onward. by the powerful influence of a 
 godly example ; and by daily pleading in his behalf, the mercy 
 of a covenant Gop, there may be expected to follow that renew- 
 ing of the Hoty Guost, that repentance unto life, that faith which 
 works by love—in short, that new creature in Curist JEsus, 
 which we are taught to look for as the legitimate result of this 
 covenant state. When such means, in dependence upon the 
 divine Spirit, are employed with the child, he will, at a proper 
 age, be prepared to make a public declaration of his faith in 
 Curist agreeably to the terms of the covenant, and to receive 
 an increased measure of Gop’s grace in the divine rite of con- 
 firmation; and to continue to show forth the Lord’s’death, and 
 to commune with him in the blessed sacrament of his body and 
 blood. 
 
 But let no man deceive himself in this matter, and think 
 to obtain the favor of Gop by a heartless performance of these 
 external duties, while the affections and the life are given to the 
 world. If the distinguishing fruits of the Spirit be wanting, no 
 outward condition or ordinance can in any respect supply the 
 deficiency. Indeed, the blood of the covenant thus trodden 
 under foot, cries to heaven for deeper vengeance upon the per- 
 jured soul. “Every branch in me,” says the Son of Gop, 
 “that beareth not fruit, is taken away, and men gather them and 
 cast-them into the fire, and they are burned.” To those, there- 
 
 * See this subject-treated at large by Dk. WATERLAND, in his admirable discourse 
 upon REGENERATION, stated and explained according to Scripture and antiquity, 
 in connexion with Bishop Sumner’s ArosToLIcaL PREACHING. On Grace, chap. iv. 
 part I. 
 
19 
 
 fore, who have thus crucified the Son of Gop afresh, by disre- 
 garding the obligations of his covenant of love, we can only 
 address the pressing calls of repentance and return to the way 
 of life. ‘Repent and turn yourselves from all your transgres- 
 sions, so iniquity shall not be your ruin.” 
 
 The means of divine grace, however, are to be employed by 
 such as without baptism, have arrived at adult age in a some- 
 what different order. To render a covenant state of any avail 
 to them, they must enter it in the vigorous exercise of evan- 
 gelical faith and repentance—must first experience the renewing 
 power of the Hoty Guost. In regard toa point so clear I 
 shall adduce but a single text of Scripture, and that for the sake 
 of illustration rather than proof:—to the eunuch requesting to 
 be baptized, Philip, the deacon, replies, “If thou believest with 
 all thine heart, thou mayest.” The means, therefore, which 
 these unconverted persons should be exhorted to use, are such 
 as may be best calculated to awaken in their minds a conviction 
 of guilt, and to lead them to faith in the Son of Gop; such as 
 serious reflection, prayer, searching the Scriptures, and devout 
 attendance upon the instructions of the sanctuary. But so soon 
 as the divine Spirit fixes upon the heart the first impress of a 
 Saviour’s love, and the first solemn resolution to pursue the 
 strait and narrow way to the kingdom of glory, the sinner 
 should proceed to renounce his sins, in the laver of regeneration, 
 and to receive from Gop the Father, through the death of 
 Curist the Son, a covenant title to the blessings of eternal life. 
 While then we insist upon repentance and faith as essential 
 qualifications in adults for Christian baptism, it is highly import- 
 ant that we guard against the error which many timid persons, 
 under the influence of fanatical prejudice, fall into, of expecting — 
 in themselves the ripe fruits of the Spirit before they enter upon 
 that process of divine culture, which alone is designed to bring 
 these fruits to perfection. Religion, in the soul of man, as 
 uniformly set forth in the word of Gop, has a state of infancy 
 and of manhood; and he who demands of the *“*babe in Curis tT” 
 the same evidences of conversion as of him who has arrived at 
 the “fulness of his stature,” acts in opposition to the instructions 
 
20 
 
 of our great High Priest, who did not break the bruised reed, nor 
 quench the smoking flax. 
 
 The means by which, after being duly adopted into the family 
 of Gop, we are to be nourished up into everlasting life, are 
 furnished in the instructions and ordinances of his house. 
 Already have I spoken of confirmation, or the laying on of 
 hands, and the holy supper of the Lord, as among the most 
 important means of grace, as they are among the most binding 
 acts of Christian obedience: the former of which, although not 
 possessing with the latter the high character of a sacrament, still 
 must be regarded as set forth with no less authority as belonging 
 to the principles of the doctrine of Curist. As to the views of 
 St. Paul upon the every-day duties of the Christian, it cannot be 
 necessary that I should here detain you: he who knows any 
 thing of the plague of his own heart, or of the dangers which 
 beset the narrow way of life, has not yet to learn, that daily 
 prayer, daily self-examination, and daily study of the divine 
 oracles, can alone preserve him unspotted from the world, and 
 enable him ‘‘to grow in grace, and in the knowledge of our 
 Lord and Saviour, Jesus Curist.” 
 
 In order, however, to realize the full and proper effect of these 
 means, St. Paul, clearly, to my mind, insists upon the import- 
 ance of our keeping the unity of the Spirit in the bond of peace. 
 And he does not leave it doubtful, as to what is implied in this 
 duty, butproceeds to state explicitly that there is but onE Bopy, 
 meaning the Church,* and one Spirit, even as ye are called in 
 one hope of your calling ; one Lord, ONE FAITH, ONE BAPTISM ; 
 and that this Lord, previous to his ascension into heaven, com- 
 missioned certain disciples, with their successors to the end of 
 time, to act in his Church, according to their several grades of 
 office, ‘‘for the perfecting of the saints, for the work of the 
 ministry, for the edifying of the body of Curist; till we all 
 come in the unity of the faith, and of the knowledge of the Son 
 of Gop, unto a perfect man, unto the measure of the stature of 
 the fulness of Curist; that we henceforth be no more children, 
 
 * Coloss. 1. 18, 
 
91 
 
 tossed to and fro, and carried about with every wind of doctrine, 
 by the sleight of men, and cunning craftiness, whereby they lie 
 in wait to deceive ; but speaking the truth in love, may grow up 
 into him in all things, which is the head, even Curist, from 
 whom the whole body fitly joined together, and compacted by 
 that which every joint supplieth, according to the effectual 
 working in the measure of every part, maketh increase of the 
 _body unto the edifying of itself in love.” 
 
 The unprejudiced mind will discover, in this passage, that for 
 the purpose of uniting his people to himself on earth, and fitting 
 them for his immediate presence in the heavens, our Lord has 
 called them out from the world into a visible society, denomi- 
 nated his body, and in other places, his Church : that this Church 
 possesses certain characteristics, so intimately connected, as to 
 render the presence of each one as necessary to the full opera- 
 tion of the whole, as the joints and sinews of the human body are 
 to its proper health and action ; and that the principal link in 
 this bond of union with the Saviour, and the one which seems 
 to give due efficiency to every other, is the ministry, which he 
 established, and to which he gave his promise that it should be 
 perpetuated in unbroken succession to the end of time.* 
 
 It is, then, in our cordial belief of the doctrines, and in our 
 submission to the ordinances of the Church, as dispensed by the 
 ministry which Curist has set over it, that we are to maintain 
 a Scriptural union with him, its divine Head. It is this union 
 of his followers for which our blessed Lord so fervently prayed - 
 just previous to his agony on the cross; it is this which the 
 Apostles so constantly urged-upon the Churches as essential to 
 their spiritual welfare ; and it is this which was so beautifully 
 illustrated in the lives of the first Christians, of whom it is said, 
 that, having believed on the Lord Jesus, and been admitted by 
 baptism into his Church, they continued steadfastly in the Apostles’ 
 doctrine and fellowship, and in breaking of bread, and in prayers. 
 And finally, to give to all these things the most stirring and 
 
 * For the author’s views of the ministry, the reader is referred to the excellent 
 sermons of Bishop Ravenscroft on this subject, and to the “ Works on Episcopacy,”’ 
 published by the Protestant Episcopal Press, 
 
22 
 
 resistless force; to deter the vicious, arouse the indolent, and 
 animate the wavering, the Apostle does not cease to appeal to 
 the awful scene, when death shall close the work of human 
 probation, and hurry us to the eternal awards of the great judg- 
 ment; the awful scene, when the trumpet shall sound, and the dead 
 shall arise, and this corruptible put on incorruption and this mortal 
 immortality ; and when, under the sentence of a just retribution, 
 the wicked shall go away into everlasting punishment, and the 
 righteous into life eternal. 
 
 Thus, Christian Brethren, have I endeavored to give you the 
 apostolical view of the message of a Gospel minister; to point 
 out as plainly as the time would permit, what is implied in 
 preaching Jesus Curist and him crucified. 'To lay before you 
 the Scripture truths, and that system of divinely appointed 
 means, which, if pressed home upon the consciences of our 
 hearers with suitable discrimination and dependence upon Gop’s 
 blessing, can hardly fail to produce that renovation of heart, 
 that spirituality of view, that holiness of life, without which they 
 are all utterly vain—without which no man shall see the Lorp. 
 
 The application of my subject must be in few words ; indeed 
 I owe you an apology, Brethren, for the claims already made 
 upon your patience ; but I plead the cause of Curist crucified, 
 and in view of his seat of judgment, where, with every one of 
 you, I must stand, and give account of my stewardship. Oh, fear- 
 ful account! and oh, how soon may we be called to it! 
 
 1. As we contemplate it, let me appeal first to you, Brethren 
 and companions in the sacred office; and entreat you to call 
 often to mind, that our message is received from a crucified 
 Master. 'The reflection will at once suggest, that his love, which 
 commendeth itself so strongly from the cross, should constrain us 
 to follow, and with undeviating caution, the guidance of his 
 blessed Gospel, in publishing this message. Brethren, we con- 
 sider not the temptations to depart from this suggestion: the 
 natural indolence of our minds may often lead us to prefer the 
 tinsel offering of our own, prepared at little cost, to the pure 
 gold, brought up with hard labor from the deep treasures of 
 
23 
 
 Gospel truth ; or our thirst for literary fame may almost unwit- 
 tingly lead us to infuse into our discourses more of the senti- 
 ments of a heathen sage, than of an inspired apostle. But what 
 usually lies at the bottom of all this evil, is the pride of a self- 
 deceiving heart. Startle not at this, beloved Brethren; ministers 
 of the lowly Saviour as we are, our hearts are still more or less 
 susceptible to the blinding impulses of pride. And these may 
 prompt us to depart from the simplicity of the Gospel, in order 
 to appear original, or striking, or great. But let us remember, 
 that the most original, the most striking, and the greatest preacher 
 that earth can furnish, is but a fallen being, with every percep- 
 tion dimmed, and every faculty debased. When, therefore, we 
 resort to our reason fora single truth, or to our fancy fora 
 single speculation, unguided by the plain teachings of Gon’s 
 word, depend upon it, we resort to a corrupt and equivocal 
 source. And besides, in the study of Gop’s word we must be 
 much in prayer, much on our watch, lest the cross of Curist 
 become an offence to us, or the inspired delineations of our guilt 
 become repulsive to our pride. How often has the conceited 
 schoolman succeeded in doing away, in his own view, the Scrip- 
 tural doctrine of human depravity, while led blindfold in his 
 efforts by the very depravity which he would deny. Let us 
 beware then, Brethren, of these ruinous devices of a proud 
 heart, and with his word in our hand cast ourselves at the feet 
 of an omniscient Master, praying always, ‘Lord, increase our 
 faith |” 
 
 2. Another consideration, my clerical Brethren, which I 
 would urge upon you, is the importance of presenting from time 
 to time, to your hearers, the truths of the Gospel, somewhat in 
 the order in which I have now stated them. My reasons are 
 many and strong, I can only name a few of them: order per- 
 vades the arrangements of Providence throughout our world— 
 things are in their proper places, and arise before us in regular 
 and beautiful succession. 
 
 Order marks the best and most successful operations of men; 
 —the man of system, in whatever profession or employment, is 
 certain to be far ahead of his competitors. Observe the incul- 
 
24 
 
 cation of human principles and ideas :—Where is the nursery of 
 the infant mind, in which system is not followed ?!—and if not 
 followed, where can true success be found? But can order be 
 so natural and so important in these things; and should it be 
 wholly dispensed with in our religious instructions? Iam con- 
 fident that much ultimate advantage would result to our congre- 
 gations from delivering our discourses, at least one every Lord’s 
 day, in the order now proposed. Besides, it would secure the 
 exhibition of the whole truth. We are often governed by an 
 unjust preference in the choice of our subjects; our minds are 
 led away by the imposing character of one doctrine, or our 
 hearts deeply penetrated by the saving nature of another; and 
 we make it the constant theme of our public addresses, to the 
 entire neglect and consequent discouragement of others, no less 
 needful to the man of Gop, that he may be perfect, thoroughly 
 furnished unto every good work. The observance of system in 
 exhibiting the doctrines and precepts of Curisr crucified, will at 
 once correct the evil, and insure to every prominent truth a 
 certain degree of attention. This method also will be found 
 greatly to facilitate the preparations for the pulpit, to the minis- 
 ter who observes it. It will naturally lead his mind, too, away 
 from itself, to proper dependence for its knowledge upon the 
 wisdom of Gop; to give it a directness, and a vigor, and a 
 spirituality, which nothing can give it but a thorough and sys- 
 tematic training in the oracles of truth. In short, this system 
 in preaching comports exactly with the designs and provisions 
 of the Church. Her services, her creeds, her catechism, her 
 ecclesiastical year, and all that pertains to her, are set forth in 
 uniform and beautiful order: follow her example, then, my 
 Brethren of the clergy, by presenting her doctrines according to 
 some system; always reserving to yourselves one occasion in 
 the week to adapt your instructions, admonitions, or encourage- 
 ments to the particular state of your congregations. 
 
 3. But again, do not forget to make the great leading doctrines 
 of the cross the leading topics of your discourse. Nothing will 
 humble the human heart but a sense of its deep corruption— 
 nothing will detach it from the world, the flesh and the devil, but 
 
 Da 
 
25 
 
 the power of Curist’s love. Let, then, our self-ruined and 
 euilty state, and the truth that our hopes rest alone in the blood 
 of Jesus, for spiritual and eternal good, be pressed upon the 
 mind and the affections till they are yielded to Curist. The 
 lukewarm spirits and worldly lives which we are called so often 
 to deplore, in professing Christians, may, in a great degree, be 
 ascribed to a want of this faithful inculcation, on our part, of 
 the two cardinal truths I have mentioned. Let us be faithful 
 here; and we shall soon experience our reward in that hungering 
 and thirsting after righteousness, in that overcoming the world, that 
 fighting the good fight of faith, that perseverance to the end on the 
 part of our hearers, which nothing but the constraining love of 
 CurisT can produce. 
 
 4, Finally, my Brethren of the clergy, determine with St. 
 Paul, not only not to preach, but not to know any thing, among 
 your people, save Jesus Curist and him crucified. Keep far 
 from these heavenly doctrines, all questions of merely earthly 
 policy. Let them not become fettered and weighed down by 
 the devices of man’s wisdom: they are able to stand alone— 
 yea, to have free course and be glorified without any adventitious 
 aid. Their own life-giving power, if left unembarrassed, will 
 ever prove a match for any opposition they may meet. JEsus 
 Curist has furnished in his Church sufficient means to give due 
 effect to his word. Let us not, then, seek to ingraft any thing 
 upon these with the vain hope of producing a salutary influence 
 upon human passion, to which they are not adequate. Any 
 such attempt, though it may subserve a temporary purpose, will 
 end in evil to the cause of our Redeemer. 
 
 And in conclusion, let us be persuaded to enforce our preach- 
 ing by our lives; to show in those lives that we have been with 
 Jesus ; that we bear about in our bodies the dying of the Lorp. 
 Let us keep ourselves from the entanglements of sense ; that we 
 may stand in bold relief before our people and the world, as the 
 ambassadors of a divine and crucified Master. 
 
 To you, my Brethren of the laity, my concluding word is, act 
 up to the high privileges you enjoy ; let the love of Curist con- 
 4 ¥ 
 
 a 
 
26 
 
 strain you; let it be seen in all that you say and do, that you 
 are grounded and settled in the truth; in the truth as it is in 
 Jesus; that you are governed by the love of Him who was 
 crucified to save you. 
 
 Great are the responsibilities of every intelligent being who 
 draws the breath of life in a Gospel land; great must be his 
 account. But if there be one class of these beings more 
 responsible, more pressed by the solemnities of judgment than 
 another, that class is Episcopalians—their measure of spiritual 
 blessings is FULL ! 
 
, 
 
 Maan sual aug ae 
 
 es