AN APPENDIX 
 
 “fC THE DOCUMENTS PRINTED BY THE VESTRY, CONNECTED WITH 
 THE RESIGNATION OF THE RECTOR OF CHRIST CHURCH. 
 
 I. 
 basics a ae Rareien, August 22, 1840. | 
 In the report of the Committee adopted by the Vestry, 
 reference is made (p. 4 & 5 of the Pamphlet) to St. Paul’s 
 decision concerning the lawfulness of joining in the feasts 
 which followed the idolatrous sacrifices of-the Heathen. 
 That reference, itis thought, might, with propriety have 
 been extended so as to take in the whole of the Apostle’s 
 ‘doctrine upon the subject. | 
 When this question occured, the Apostle was careful 
 to ‘point out the importance of example, and the danger 
 of countenancing the appearance of evil. It is true, he 
 argues, the matter is indifferent in itself.’ ‘‘ Meat com- 
 mendeth us not to God; for neither if we eat, are we the 
 better; neither if we eat not, are we the worse. But 
 take heed, lest by any means this liberty of yours becomes 
 a stumbling-block to them that are weak. For if any man 
 see thee which hast knowledge, sit at meat in the idol’s 
 temple, shall\ not the conscience of him that is weak be 
 emboldened to eat those things which are offered to idols : 
 and through thy knowledge shall the weak brother perish 
 for whom Christ died? But, when ye sin so against the 
 brethi en, and wound their weak conscience, ye sin against 
 Christ. Wherefore, if meat make my brother to offend, 
 1 will eat no flesh while the world standeth, lest I make my 
 brother to offend.”’ $ fie, 
 Here the Apostle furnishes a rule, which, much as the 
 particular circumstances under which it was laid down 
 differ from those in which we are placed, may be regarded 
 as a general one, ‘‘ of universal application as to the spirit 
 which influences the true Christian.” It is a rule too, 
 which is easily comprehended and applied by the most 
 simple and ignorant; and the conscientious observance of 
 it will go very far to preyent any such practical difference 
 
 &, 
 
2 
 
 of sentiment between Minister and People, as that which 
 had led to the publication of the Vestry’s Pamphlet and 
 this Appendix. = | i 
 
 What was said in the foregoing section respecting the 
 reference to St. Paul’s teaching, may also be applied to 
 the use made in the report (p. 4,5, & 6,) of the language 
 of another. The quotations here alluded to, though the 
 authority is not given, it is well known, are from a work 
 (of the present Bishop of Chester, in England, the Rt. 
 Rev. Joun Birp Sumner,) entitled ‘A postolical Preach- 
 “ing considered,’ and from the 8th chapter of that work, 
 which treats of ‘“‘Intercourse with the World.” These 
 passages, whether intended in the report to be used as 
 authority, or only employed as expressing accurately the 
 views of the Vestry, certainly do not fairly represent the 
 opinions and teachings of the author, upon the subject 
 of the inconsistency of ‘‘ worldly amusements” with the 
 Christian character and profession. This, the following 
 extracts from the same work and from the very same 
 chapter, it is thought will abundantly show. 
 
 1. ‘* If we look to the present age, which is our more 
 immediate concern, it certainly cannot be pretended that 
 there is no opposition existing, and therefore none to be 
 dreaded, between the world and Christianity. This 
 opposition must be equivocally acknowledged, till the 
 précepts of the Gospel are universally received as law by 
 which the morality of actions is to be estimated, and till 
 the corrupt passions cease to become ‘a law unto them- 
 selves,’ with the connivance or consent of mankind» As 
 long as sins of impurity, such as are declared by the 
 Gospel to exclude from any “ inheritance in the kingdom 
 of Heaven,” are passed over with complacency by society, 
 unless attended with very gross aggravations ; as long as 
 a life spent in a course of uselessness, frivolity and vanity 
 as considered as an innocent employment of the talents, 
 time, fortunes and understanding committed to our im- 
 provement ; as long as a practice like that of duelling, 
 which must either involve the risk of suicide or murder, 
 is not only deemed venial but honorable ;_ so long, at least, 
 conformity with the world is enmity with God; so long 
 the Christian is called upon to choose which he will serve, 
 the world or Christ ; as long as those who profess the 
 
3 
 
 e 
 jaw of the Gospel, shall acknowledge a law which op- 
 poses it, so long must the true followers of Christ form a 
 world within a world.” (p. 154,155.) 
 
 2. “Dill the Christian and the man of the world more 
 nearly agree, the distinction between the visible and in-. 
 visible Church, will be unhappily too just, and the differ- 
 ence must be clearly marked out between those who suf- 
 fer “the cares of this world and the deceitfulness of riches 
 to choke the word,” and those. on the other hand who 
 “receive it inte good ground, and bring forth fruit, thirty, 
 or sixty, or an hundred fold.” » (p. 156, 157.) 
 
 8. “The result of the difference is, that @ constant 
 opposition exists between the two contending principles of 
 the world and the Gospel ; and its effects upon the Chris- 
 tian is to involve him ina perpetual conflict, not only with 
 his own inward corruption, but with the world around 
 him, which disguises the aspect of things, and represents 
 what is honorable in the sight of men, as innocent in the 
 sight of God. Amid the confusion of right and wrong, 
 which arises from a nominal conformity to the Gospel, 
 and a practical deviation from it, it is no easy task to dis- 
 cern the precise line to which compliance may go, and 
 where it must be resolutely withheld. Christians, there- 
 fore, are to be warned, that Satan is the prince of that 
 world in which they are placed to walk for a time, and in 
 which their business and their thoughts are necessarily 
 engaged, so that if is not to be considered as a friendly 
 country, where they may throw aside caution, indulge 
 repose, or sit down in security, but is an enemy’s land 
 and abounds with dangers.” (p. 157.) | 
 
 4, **How diffieult is it to maintain an intercourse with 
 the world, without allowing temporal motives to sway 
 our pursuits and actions, instead of those which the Gos- 
 pel sets before us; and since the honorable exertion of 
 mental talents ensures general applause and reputation, 
 how easily are we seduced to employ them for this object, 
 in a manner which does not forward piety, and shows 
 little consideration of the honor of the giver! The most 
 usual and successful bait, however, which the world holds 
 out, is pleasure.” (p. 158.) 7 ; 
 
 5. ‘“‘There must, undoubtedly, be no sinful compro- 
 mise, no conformity with practices unworthy our profes- 
 sion, because they are commonly admitted by the world, 
 
4 
 
 for the sake of any eventual good which might be hoped 
 from such connivance. The advantage is doubtful ; the 
 evil certain.”? (p. 161.) 
 
 6. “If” the Minister ‘takes his stand on the ground 
 of inexpediency, he has certainly much to argue; for there 
 can be no doubt that public assemblages and diversions 
 have a strong tendency to withdraw, the mind from things 
 above to things below ; that the common routine of society 
 is generally a waste of time, if not of something still more 
 valuable ; and that 1rIs RARE INDEED TO FIND A PERSON 
 ADDICTED TO THESE COMPLIANCES WITH THE WORLD, 
 ‘WHO DOES NOT CONFINE HIS VIEWS OF RELIGION TO A 
 ee LOW AND INSUFFICIENT STANDARD.” (p. 162.) 
 
 7. “There is a truth, an universal foun which must 
 neither be withheld nor disguised ;_ that the world, even 
 the nominally Christian world, has objects which are not 
 Christian ; that it offers many pursuits which are incon- 
 sistent with the Gospel, and many more which are hindran- 
 ces in the way of real faith ; that it tempts with pleasures 
 which indispose to piety, and are adverse to the love of 
 God. Into these dangers the mind will infallibly be led, 
 and swerve towards these objects; unless it is habitually 
 referred to an example more spiritual, and a standard 
 more exalted, than the general practice of mankind exhi- 
 bits. With this view, let the preacher lay before his 
 congregation the practical parts of the epistles. What 
 the letéer of the law may have left unrevealed, its spirit 
 will supply. It will soon appear that the presiding faith, 
 the fervent love of God and of heavenly things, the simple 
 and humble mind, which the Apostles demand, are incom- 
 patible with the tumult of much intercourse with general 
 society, and with the vanity and bustle of worldly plea- 
 sures, It will appear that the habitual relaxation of a Chris- 
 tian is not to be sought in amusements that weary where 
 they ought to refresh, that ruffle the temper which they 
 are intended to compose, and disturb those better affec- 
 tions of the heart, which it is most important to cherish ; 
 but in the quiet charms of friendship, in the indulgence 
 of domestic tenderness, in the pursuit of those elegant 
 charms of literature and the arts which are not only harm- 
 less and unimpeachable, but chasten and adorn the mand, 
 (p- 163.) 
 
 The foregoing extracts may be thought to be at variance 
 
5 
 with the passages quoted in the paper of the Vestry. But 
 it should be considered that the excellent author is ad- 
 dressing himself to Clergymen, and advising them as to the 
 best and most Scriptural mode of preaching the Gospel and 
 applying its~doctrines’ and principles to the hearts and 
 consciences of men. On this subject of worldly amuse- 
 ments, he is aiming, not so much to discuss the allowable- 
 ness of them among Christians, as to lay down some gene- 
 ral rules for the guidance of Ministers in their treatment of 
 the question. He would not have the Minister oppose them 
 on the untenable grounds, either that they are expressly 
 forbidden by the author of our Holy Religion, or that they 
 are wrong in themselves; but on that of their inexpediency, 
 their tendency, their incompatibility: with the growth 
 and exercise of the Christian graces. On this ground, it 
 is evident, from the extracts which have been given, that 
 he himself is as decided in his opposition to the prevalence 
 of worldly amusements among Christian people, as the 
 Rector of Christ Church has shown himself to be.. Indeed 
 these extracts are believed to cover fully the ground taken 
 by the Rector.~ He has never, he thinks, taught or held, 
 that the practices on the part of the communicants of his 
 charge to which he objects, are “expressly forbidden in 
 Scripture” cr that they are “wrong in themselves.”” The 
 inexpediency of these things arising from their known 
 tendency 4nd influence, and their incompatibility with 
 the. exercise of “the presiding faith, the fervent love of 
 God and of Heavenly things, the simple and humble 
 mind, which the Apostles’? and the whole tenor of the 
 revealed word “demand ”’—these have ever been, sub- 
 stantially, the ground on which the Rector has taken his 
 stand and raised his voice against the prevailing practice 
 among the members -of his Communion; and he might 
 safely appéal to the body of ‘his congregation, as well as 
 to his written sermons, for proof that such 1s the fact. 
 Surely no other ground is taken or implied in the paper 
 submitted by him to the Vestry. He has maintained, as 
 he there ‘states, and he still feels it his duty to maintain, 
 that “‘ Communicants of the same Chureh” cannot indulge 
 in the amusements of which he speaks, ‘ consistently with 
 the solemn vows which are upon them, and their sacreé 
 character as ‘ Temples of the Holy Ghost,’ as ‘ members 
 of Christ, children of God and inheritors of the kingdom 
 
itd 
 
 6 
 
 of Heaven ;’ but this-is no more than to assert, with 
 Bishop Sumner, the incompatibility of ‘the presiding 
 faith, the fervent love of God and Heavenly things, the 
 simple and humble mind which the Apostles demand, 
 with the vanity and bustle of worldly pleasures.” He has 
 also declared; what, with deepened eonviction, he now 
 repeats, that itis his ‘‘ honest and decided belief, that the 
 practice ” to which he objects ‘‘ if persevered in, willbe 
 ultimately destructive of all vital religion in the eongre- 
 gation ;’’ but this is seareely stronger language than that 
 of the same excellent Bishop, when he says ‘“there can 
 be no doubt that public assemblages and diversions have 
 a. strong tendency to withdraw themind from things above 
 to things below”’—and “it is rare indeed to find a person 
 addicted to these comphiances with the world, who does 
 not confine his views of religion to a very low and msuf- 
 
 ficient standard.” Indeed the object of that paper was 
 
 neither to criminate the Vestry and Congregation, nor to 
 argue the question of the. lawfulness of worldly amuse- 
 
 ments, as must be obvious to any impartial person ; there 
 
 being neither any attempt at argumentation, nor so much 
 as an assertion relative to that question. ‘There is be- 
 hieved to be nothing in it inconsistent with the admission 
 that, after all, the Vestry and Congregation may be right 
 and the Rector wrong in opinion. Its sole object was 
 to give a statement of the facts which had* conducted 
 the Rector to the conclusion that he could ‘‘ no longer be 
 substantially useful to the people of his charge,” and thus 
 to show that he had not acted without reason, and capri- 
 eiously. © 
 
 TIt. 
 
 The Vestry in their paper, (p. 5 & 6,) express regret 
 that their minister should entertain views different from 
 those of themselves and ‘‘a majority of the Congregation,” 
 and do not hesitate to express the opinion that his are 
 ‘* mistaken views.” That his views are mistaken, is cer- 
 tainly possible—tor he has never set up a elaim to. infalli- 
 bility—but whether, had his views been exactly accor- 
 dant with theirs upon the subject of the present difference, 
 he would have been more highly respected and esteemed 
 by chet as a Mir ‘ster of Jesus Christ, may well be ques- 
 tioned, : 
 
é 
 
 Be that as it may, he is happy in being able to show 
 that his are not peculiar views, but are fully sanctioned 
 and sustained by others who stand high in the Church— 
 not only, as has been shown, by the distinguised Bishop 
 of Chester, but by his ownyrespected Diocesan, Bishop 
 Ives, by the late eminent and pious Bishop of Limerick, 
 and by the devoted and influential Layman of the Church, 
 who is . Editor of the “‘ Banner of the Cross.’’ To these 
 a vhost of other names, both of fathers and sons in the 
 Chureh might be added, but itis not necessary. The 
 Reetor of Christ Church may weli be content with the 
 countenance and support given to his “ views”? in the do- 
 cuments which follow. | 7 
 
 LETTER FROM BISHOP IVES TO THE EDITOR OF THE 
 
 RALEIGH REGISTER. ~~ 
 
 , | » Raxvetren, Fes. 8, 1840. 
 ~ My:Dear Sir: I have observed, with great pleasure, 
 that a column or two of your valuable paper, in its much if 
 improved form, is devoted to the cause of sound Morality 
 and Religion. Whatever may be the differences of opi- 
 nion among Christian men on the subject of what is called 
 ‘ Worldly Amusements,’ I cannot doubt that all who have 
 heard the name of the good Bishop of Limerick—a name 
 associated with whatever is holy in life, and wise in coun- 
 sel—will be glad to know, and ready to defer to his views 
 on the subject; a subject, which, whatever may be 
 thought of it, must be confessed by all, to be one of deep 
 and essential interest to the present and eternal welfare of 
 the. redeemed, but erring creatures of God. You will, 
 therefore, confer a favor, I doubt not, on many of your 
 Subseribers, by giving a place in your columns to the ac- 
 companying letter of Bishop Jess, prefaced by the Editor 
 of the ‘‘ Banner,” who is an actiye and justly influencial 
 Layman of the Episcopal Church in Philadelphia. With 
 high respect, your friend and servant, gee 18 
 Ws | i L. 8. IVES. 
 
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 wi 
 
 $A 
 
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 . [From THE “BANNER OF THE CRoss.”’] 
 | WORLDLY AMUSEMENTS. . 
 
 We have inserted among the selections of the present 
 number, an extract froma letter written by Mr., afterwards 
 Bishop, Jebb, some thirty years ago, to a young Irish 
 clergyman, on the subject of worldly amusements, and 
 beg leave to recommend it to the attentive perusal of all 
 our readers, both clerical and lay. There is too near an, 
 approximation among Christians to the customs of the 
 world, and with many, the dividing line is profession only. 
 They manifest the same eager pursuit of, wealth and 
 pleasure, the same devotion to fashion, and the same.sel- 
 fishness and luxurious indulgence as those who have 
 taken no religious vows upon them; and, as we lately 
 observed, do more by their pernicious example to retard 
 the progress of the Gospel, than all the opposition of its 
 avowed enemies has ever been able to accomplish. ‘The 
 responsibility of such unworthy professors is a fearful one, 
 for not only is their own end ‘destruction,’ but they in- 
 volve others also in their ruin;.and the delinquency is 
 sufficiently general to make it a matter of personal con- 
 cernment with every individual to appropriate to himself 
 the interrogatory of the sorrowing disciples, ‘“‘ Lorp is 
 it [2 and seek the solution, where alone it can be found, 
 in the revelation, which he has given us of our duty. 
 Clergymen, says Bishop Jebb, in another, part of his 
 letter, “‘ should be cautious even to. jealousy that they 
 lose not their vantage ground ; that they swerve not an 
 inch from their peculiar and appropriate calling. ‘Ye are 
 the light of the world’ said our blessed Lorn, ‘ but if the 
 light that isin you be darkness, how great is that dark- 
 ness.’ * * In matters decidedly indifferent, it is indeed 
 right that we should conform to the usages of. civilized 
 life. Good sense and Christian charity require this at 
 our hands. Thus we may please our brethern for their 
 good to edification; and of this judicious and amiable 
 conformity we have an exquisite model in Him who is as 
 our greatexample. ut whenever conscience and religion 
 are concerned, as they essentially are in this point of 
 amusements, our line of duty is clear and unequivoca : 
 
 ~*Come out from among them—be ye separate,’ is .the 
 
 language ‘of Scripture, of conscience, of feeling, and of all 
 
ip 
 9 
 
 that is spiritual within us. I will only add, that the case 
 of all who stifle this voice is singularly awful.” 
 
 ‘LETTER FROM BISHOP JEBB TO A CLERGYMAN. 
 
 My Dear Sir » It has-given me deep concern that you 
 were at Mrs, —~——’s ball.’ I had-indulged expectations, 
 too sanguine, as the event proves, that you possessed suf- 
 _ ficient steadiness and resolution to act upon what I know 
 must be your inward conviction respecting the common 
 amusements of the world. The utter incompatibility of 
 such tumultuous.gaieties, with Christian seriousness, you 
 should be at least as well aware of, as I can possibly be. 
 For such scenes you have no relish ; they must be to you 
 as a ‘strange and unnatural element. Why then should 
 you sanction them by your presence?) Why should you 
 thus do violence to your principles and your feelings ? 
 And why thus contradict by your practice, without even 
 the shadow of rational inducement, the general tenor of 
 your doctrine from the pulpit? | 
 
 Perhaps, my. dear Sir, you have never distinctly adver- 
 ted to the fact, that what constituted the essential guilt of 
 idolatry, in the early periods of the world, is fully implied 
 in attachment to the amusements of the present day. The 
 grossest idolatry did not more effectually defraud the one 
 true God of the worship that was due to Him, as a pro- 
 vidential and moral governor, than ‘attachment to such 
 amusements) precludes devatedness to heart to the same 
 gracious Being, as the source and centre of all true hap- 
 piness. .This will appear upon very brief consideration. 
 That natural thirst after some undefined good, that irk- 
 someness of life, that craving void of soul, under which 
 half the world is laboring, are all so many indications, 
 that something is wanting which the world cannot give ; 
 are all kindly meant to impel us to the blessed fountain of 
 goodness, of enjoyment, of full and complete bliss. On 
 the other hand, ean it be doubted, that diversions are the 
 chief engines of a diabolical counter-scheme, by which 
 people are enabled, at least for a time, to get rid of them- 
 selves; and are thus kept from earnestly and devotedly 
 betaking themselves to God, as their light, their life, and 
 
 the very joy of their heart? Now if these things be so, - ’ 
 
 it inevitably follows, that common amusements contain 
 
Hy 
 
 HY 
 
 10 
 
 the very essence of spiritual idolatry ; and for my own 
 part, I have no doubt that the great enemy can hardly be 
 more deeply gratified, or the interests of his dark king- 
 dom more essentially promoted, than when souls capable 
 of God, are seduced to prop up “a frail and feverish 
 being ” by those wretched shifis-and expedients, which 
 are miscalled the innocent pleasures of life. 
 
 Observe, that I presume not in this matter, to judge the 
 mass of society. Before a far different tribunal it must 
 stand or fall: Great multitudes unquestionably err 
 through ignorance ; and as God mer cifully winked at the 
 cross idolatry of the. Gentiles, itis highly probable that 
 he now winks at the subtler idolatry of mere professing, 
 or of imperfectly informed, Christians. Itis however a 
 most instructive fact, that against the idolatry of His*own 
 people—of those who. had been taught to know, and 
 trained to adore Him—His denunciations and:indications 
 were tremendously severe. A most instructive fact; for 
 it follows, by inevitable consequence, that they who have 
 been brought within the higher influences of Christianity, 
 cannot, without deep criminality, and ‘extreme hazard, 
 break down the barriers between themselves and the 
 world; or in any degree countenance a system ree ie goes 
 to shut out God from the heart. 
 
 What estimate the sacred writers formed of such enjoy- 
 ments as the world delights in, it is needless for me to 
 state. Let me barely direct your attention to that passage 
 of Isaiah: ‘* The harp and the viol, and the tabor and 
 the pipe, and, wine, are in their feasts ; ; but they regard 
 not the work of the ‘Lord, neither consider the operation 
 of His hands ;” and that other of Amos, ‘they chaunt to 
 the sound of the viol, and invent to themselves instru- 
 ments of musie,” &c. The sequel is doubtless. familiar 
 to your mind, and it is awfully decisive. 
 
 How different the picture given by the last of the pro- 
 phets in that lovely passage, where he decribes the inter- 
 course of good men, in times of public calamity—in times 
 not unlike the’ present ! ! «Then they that feared God spake 
 often to one another; and the Lord hearkened and. heard 
 it, and a book of remembrance was written before Him, 
 for.them that feared the Lord, and that thought of his 
 name; and they shall be mine, saith the Lord of Hosts, 
 in that day when'I make up my jewels.” It would be 
 
 oF 
 
Il 
 
 a 
 
 trifling with a serious subject to ask, is this thé manner of 
 communication that prevails in scenes of tumultous gaiety? 
 But it may be fairly inquired, would not such conversa- 
 tion be incompatible with the whole scope and character 
 of these assemblages? Nay, would it not, amidst such 
 eonconiitants, be justly accounted at once ridiculous and 
 profane? Cana Christian then (I use the term in-the 
 highest and only adequate sense)—can a Christian con- 
 sistently and conscientiously frequent meetings which by 
 thew very nature exclude those topics which should be ha- 
 bitually present with us ; and of which'we are not only to 
 think, but also to speak, “when we sit in the house, and 
 » when we walk by the way ; when we lie down, and when 
 
 er ‘ 
 
 eR eT ta tn ane, bh 
 ‘Thus far I have merely considered the case of any 
 serious Christian. But how transcendant is the obligation, 
 how solemn the responsibility of a Christian teacher! 
 When our Lord in his divine sermon, exhorts his followers 
 to “Center in-at the straight gate,’’ he immediately sub- 
 joins this most significant warning: ‘‘ Beware of false 
 prophets:’’ intimating. what the experience of eighteen 
 centuries; has but too abundantly confirmed, that. the 
 ‘most effectual obstacles in the way of strict religion, and 
 the most dangerous seductives would be furnished by the 
 erroneous doctrine and example of religious instructors. 
 The ‘‘ wide gate, and the broad way,’’ may be fairly taken 
 _ to signify the way of the world. And since it,is notorious 
 that tumultous gaieties constitute the chief occupation of 
 this frequented road, and are the great allurements which 
 induce multitudes to choose it, what can be more empha- 
 tically the duty of a Christian Minister, than to bear tes- 
 timony, at least by his own undeviating example, against 
 such anti-spiritual pursuits! Or how can he more fatally 
 betray the holy cause, which he has been solemnly set 
 apart to defend, than by a weak and dastardly compliance 
 with the ruinous practices of the world? I use strong 
 language: | can employ no other to do common justice 
 to what I feel.. And Iam cons¢ious that my words fall 
 infinitely short to the mischief which they attempt to des- 
 eribe. If a clergyman were to commit some fiagitious 
 enormity ; if he were to forge a bank note, or to rob on 
 the highway, the act, though more atrocious, would be far 
 less prejudicial to the cause of true religion; for he would 
 a 
 
oe “ 
 
 12 
 
 not then be‘ Exemplar vitiis imitabile.” His conduet 
 would be reprobated ; his character would be stigmatized; 
 his life would be forfeited to the laws of his country, but 
 Christianity would remain uninjured’ and unblenched. 
 On the other hand, it should “be deeply ‘laid to heart, that 
 the more innocent, "the more edifying, the more exemplary 
 a Minister is, in all other respects, the more deadly will 
 be his example, if he should unhappily give countenance 
 
 to the pleasure-seeking propensities of the world. The’ 
 
 thorough-paced votary of amusement would give little for 
 the testimony of halfa score buck parsons ; but a sober, 
 
 serious clergyman is felt to be an. invaluable acquisition. 
 
 He will be triumphantly. quoted, asa model of unstarehed, — 
 
 uncanting, unfanatical religion. His | very virtues will 
 
 _ be pressed into the service’ of vice ; his piety itself-will, by 
 
 an ingenious, but not unusual artifice, be. employed’ to 
 raise recruits ‘for the next campaign of pleasure, and - to 
 
 swell the muster-roll of dissipation. Ido’ by no means © 
 
 speak at random; these things I have seen and heard. “I 
 myself have been assailed with arguments drawn from thé 
 example of clergymen “who were at‘ once good and 
 pleasant ; whose zeal and charity were exemplary, and 
 yet they did not scruple to promote the innocent. gaieties 
 of life ;” and well do I know, that such specious examples. 
 have decided many a wavering heart to choose this world 
 for its portion. This, indeed, is perfectly natural. Sup- 
 pose an amiable and religiously disposed: person, for the 
 first time in her life, introduced into a ball-room:” ‘ half 
 
 pleased and half afraid ;” hesitating between God and the 
 
 world; now, resolving to withdraw’ from those vanities 
 which at her baptism she promised to renounce ; now 
 tempted to mingle with the erowd, and to do like other 
 people. Suppose that)-at this critical moment of suspense, 
 she should spy out in ‘the giddy throng, a clergyman ; a 
 
 respectable clergyman ; a. man beloved for his virtues, id 
 revered for his piety :—would hot this be decisive, would 
 it not fatally turn the balance? Imust soberly pronounce, 
 that in such circumstantes, the weight of such an ex- 
 ample would be next to irresistible ; and it is easier to 
 imagine than to state, how tremendous may be the con- 
 
 _ sequences in this life, and in that which is to come. 
 
 t ‘+ 
 
 rs. 
 
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