THE LIBRARY OF THE 
 UNIVERSITY OF 
 NORTH CAROLINA 
 AT CHAPEL HILL 
 
 THE COLLECTION OF 
 NORTH CAROLINIANA 
 
 VC285 
 P92L1 
 
At a Meeting of the SYNOD of the Carol inas. in November , 1788, the 
 following persons, viz. the Reverend messieurs David Caldwell. 
 Samuel Maccorkle, James Hill,jun., James McRae and Samuel Houston 
 together with the following elders. Messieurs Hezekiah Alexander. John 
 Dickey, Zacheus Wilson and Robert King, were appointed a committee to 
 draft and publish a PASTORAL LETTER, to be directed to the churches 
 under the care of said Synod. 
 
 The committee met for the above purpose, except the Rev. Samuel 
 Houston Hezekiah Alexander and Robert King, and drafted said letter; 
 but as some unavoidable circumstances prevented its publication till 
 the present meeting of the Synod, November 1789. it was submitted by 
 the committee to a Synodical review, was read, amended and approved 
 and is as follows. 
 
 PASTORAL LETTER 
 
 The Synod of the Carol inas to all the churches of the Redeemer in 
 general, and to all the people of the presbyterian persuasion falling 
 under their jurisdiction and care in particular with grace mercy and 
 peace through Jesus Christ our Lord, 
 
 Very Dear Brethren, 
 
 It has been the good pleasure of God the great parent of the 
 universe and the King of Sion, to visit us in these utmost ends of the 
 earth both with the smiles of his providence and the riches of his 
 grace. He hath lately made bare his arm in our defense, driven back 
 our foes, delivered us from calamities of a civil war, given us peace 
 and independence. In his tender mercies he hath also been peculiarly 
 attentive to our best interests, the concerns of our souls. He hath 
 spread his gospel among us, hath permitted us to organize churches, 
 erect presbyteries and synods in this howling wilderness, where lately 
 roamed the savage and the beasts and said "America be thou exalted 
 among nat i ons . " 
 
 The lord our God with a mighty hand and outstretched arm hath 
 brought us as it were out of the land of Egypt and out of the house of 
 bondage and hath in his free and unmerited mercy emancipated us as a 
 church from the ant i-christian and unscriptural control of earthly 
 kings . 
 
 The shock of war and revolutions in America have been happily so 
 far from unsettling the principles of our church, they have brought 
 them into a much more unfettered and confirmed state and have most 
 agreeably issued in such republican forms of government as are 
 altogether congenial with the government of the church by presbyteries 
 where no crowned sovereign, no mitered pontiff, no haughty and 
 usurping power, can arrogate dominion over the church of 
 Christ . 
 
 Such a glorious revolution in our civil affairs could not fail to 
 mingle its free rational and salutory effects with the affairs of the 
 church. Ecclesiastic revolutions have taken place in every age of the 
 world when alterations have been made in civil government. The former 
 from, the latter must and will receive their connections. 
 Every denomination of christians in America have experienced the 
 
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influence of the late civil change, in a degree greater or less in 
 proportion to their dependence upon and attachment to those churches 
 in Europe from which they derive their origin and their names and with 
 which they were connected before the American revolution. In the 
 independent churches of England, the ecclesiastic revolution has been 
 scarcely perceived as they were separated from others in a religious 
 view and understanding and under the power of no foreign prejudice or 
 restrictions. In the episcopal church the change has been more 
 sensible, even those states in the union where there principle 
 management of public affairs was in the hands of those who were 
 members of the episcopal church, the citizens possessed so much 
 national virtue and felt the flame of liberty so warmly that it 
 reached to their ecclesiastical policy and they honorably disdained to 
 settle their religion on a civil establishment or to support their 
 clergy by the laws of the land, but generously allowed of an universal 
 liberty of conscience to christians of every denomination, and not 
 only into the episcopal, but also into the seceding and covenanting 
 churches the irresistible influence of a change in civil government 
 has spread its effects and sown the seeds of alteration. Even to them 
 it has given an American complection so far at least that there is 
 ground of hope that those thin and useless partitioned walls which now 
 exist between the churches of our common redeemer will soon be broken 
 down and all the sheep of the great and good shepherd collected into 
 the same fold, and when the conduct of mankind will universally attest 
 what every christian by his language and example ought to express that 
 Christ is not divided. 
 
 Agreeably to these principles we find that a change in some 
 respects has taken place in our church. A change equally necessary and 
 unavoidable, a change which might have been forseen and was expected 
 and to which every good man must have looked forward with a pleasing 
 anxiety for the event. A total separation from Great Britain and 
 Ireland in point of civil policy rendered a dependent connection 
 within the churches in that distant part of the globe both 
 unreasonable and impractical, in fact, the time has come when God 
 calls us, the Americans, to know not any head in a religious light but 
 Christ himself. 
 
 From Calvin and Knox down to the Westminster assembly of divines 
 we sincerely revere the memory of those great and good men who boldly 
 contended for the faith once delivered to the saints and who were 
 eminent champions for the cross of Christ and the religion of Jesus. 
 We would that peace may be within the wall of every christian church 
 upon earth and that the pleasure of the lord may prosper in the hand 
 of every minister of the new testament yet as we think it an 
 unalienable right that belongs to all christian societies to take 
 their rules for doctrine, worship and discipline from Christ alone, we 
 wish only to be indulged in the free and unmolested exercise of the 
 same privilege, which privilege we believe is the unmerited gift of 
 God to us in common with others and with graciously descending free 
 and unsullied from Jesus Christ we are bound to employ for his glory 
 the propagation of his interest upon earth and permit us to tell you 
 for your everlasting welfare however insufficient for these things and 
 inadequate to the task we are bound to watch for your souls as they 
 who must give an account. Standing therefore in that liberty where 
 with Christ hath made us free the presbyterian churches in these 
 United States by the good hand of God upon them have been enlarged to 
 such magnitude and extent as to admit of a need of plurality of 
 
 -2- 
 
synods. Four synods have accordingly grown out one, viz. the Synod ot 
 New York and New Jersey, the Synod of Philadelphia, the Synod of 
 Virginia and the Synod of the Carol inas. The Synod of the Carol inas 
 comprehends the presbyteries of South Carolina, Abingdon. and Orange. 
 These Synods with their several subordinate constituent presbyteries 
 are all co-arranged under one great assembly precisely on the model of 
 church government obtained and adopted among our fathers and 
 predecessors in Scotland, at and after the glorious reformation from 
 popery. 0 that our hearts were at all times disposed to praise God 
 for his goodness and for his wonderful works to children of men. 
 
 Paint to yourselves, if you please, a synodical meeting ministers 
 and ruling elders throughout our churches. Imagine some of them to be 
 your aged experienced and venerable teachers by whose piety and 
 precedent care you have been instructed in the first principles of 
 the oracles of God before you visited this land. Imagine others to be 
 your sons and pupils, your former acquaintances and perhaps the 
 companions of your youth. Imagine others who have come from and 
 received their education in Europe who have long resided in this 
 country and thereby have collected all the wisdom and experience which 
 both Europe and American can afford. Imagine that all these have 
 convened with the glory of God and the edification of the church for 
 their object, uncalled by any magistrate, unawed by any government, 
 unsupported by civil power, unopposed by popery or bloody persecution, 
 uninfluenced by lucrative mot ives , unbiased by a mother church, 
 directed by the wisdom and warned by the errors of all councils and 
 synods before them amidst the confluence of all these happy 
 circumstances assisted by your prayers and the spirit of judgment how 
 flattering the prospect. This pleasing prospect, our dear brethren, we 
 trust in God has been realized. That it has excited in you grateful 
 hearts and that you have mingled your gratitude and praise to God on 
 this account for all the wonders of his grace and love. We speak with 
 more plainness on this subject, because few of the members of our 
 synod were present but we hope and believe such an assembly has met. 
 An assembly that wants but antiquity and the world of knowledge of 
 their learning piety and ability to render them in every view 
 respectable and we think, brethren, you will concur with us in 
 believing that an assembly thus circumstanced, as free from civil 
 control under as few temptations to please mankind and to comply with 
 the humors of the times have no sovereign but Christ, nor any laws to 
 bind them but his word never met before the era of American 
 independence . 
 
 Similar preceding assemblies have generally been convocated at 
 the instance, under the influence, and by the support of civil power 
 and have thereby bound to attend to some objects of much less 
 magnitude than the cause of Christ or the propogation of religion. 
 This was the case both before and since the reformation. The Council 
 of Pisa was called by Lewis XII to answer a political question, while 
 the Council of Lateran was convened to oppose it. But there is no 
 necessity to go back to these dark ages for examples, we know that 
 Edward VI call the bishop of Canterbury and bishops to form the 39 
 articles and a common prayer book. When it was found that some things 
 in the prayer book gave offence to Bucer, Calvin and some others 
 abroad, he required them to revise it and compleat it. Queen 
 Elizabeth, by her ecclesiastic agents, reviewed it, after it had been 
 abolished by Mary; and James I gave it another revisal at the famous 
 conference at Hampton-Court. 
 
 -3- 
 
It IS altogether certain, that the Westminster assembly of divines 
 were called and supported by a parliament; and the excellence of their 
 celebrated performance is much more to be attributed to the goodness 
 of God, and the wisdom and piety of those divines, than to all other 
 concurring circumstances. Perhaps no assembly ever yet convened, to 
 manage the affairs of the church, had greater cause to say, 'The Lord 
 hath done great things for us, whereof we are glad, ' than the general 
 assembly of the presbyterian church in North-America. 
 
 Here let us say with the psalmist, Higgion Selah - Pause and con- 
 sider the marvellous loving kindness of the King, both of saints and 
 nations. For America has he reserved the solution o that important 
 question, 'To what degree of perfection can a people in the enjoyment 
 of every possible advantage, carry forward the good order and 
 government both of church and state. ' , 
 
 There are not wanting some, perhaps, under our pastoral care, who by 
 their uniform opposition to every appearance of change, seem to 
 imagine we have already reached that perfection. Such persons are 
 principally our view in the first division of this work, and more 
 especially if they be, as in charity we hope many of them are, sincere 
 servants of our common Lord. It is plain from the word of God, that 
 the church of Christ will never arrive at full perfection in her 
 militant state; certainly, then, improvements may be made in those 
 things that respect the interest of Sion," 
 
 "That this work may be involved in as little perplexity as possible, 
 we sha 1 1 , 
 
 1st. Explain those matters in which we suppose some changes to be 
 necessary at this time. 
 
 2d. Recommend to you the observation and practice of a variety of 
 things, all of which appear to have considerable weight, and may 
 terminate in your advantage. 
 
 3d. Address you on a few subjects that are of unchangeable and 
 unceasing importance, at all times and in all places. 
 
 With respect to the first of these divisions, a little reading and 
 reasoning will inform you, our dear brethren, that there are four 
 things which, with certain limitations and restrictions, all churches 
 in all ages and places, have claimed or possessed, the right of 
 performing wherever circumstances seem to require it; and they have 
 also possessed the right to judge those circumstances. 
 
 1st. To arrange and declare their sense of the system of doctrine 
 taught in the scriptures. 
 
 2d. To form a directory for public worship. 
 
 3d. To give their sense of that form of government established by 
 Christ in his church. 
 
 4th. To draw up a series of prudential rules for the purpose of 
 carrying into execution the above government. 
 
 This right, or these rights, were claimed, and justly claimed by 
 
 -4- 
 
several councils before the reformation, and were dreaded and disputed 
 by none but the Pope and his bigoted partizans. 
 
 They were boldly and openly asserted by Luther , Zueng 1 e , Melancthon 
 and others , duri ng the time of the reformation - by the English clergy 
 in the reign of Edward VI - by the church of Scotland in the end of 
 the 16th century, at the formation of the national covenant -by both 
 the Scotch and English churches, in the unhappy days of Charles I, and 
 are now claimed and justly claimed, in these United States, by the 
 episcopal and presbyterian churches, the associate reformed synod, and 
 associate presbytery. 
 
 These several churches, though they have not all made new 
 arrangements of the subjects mentioned; yet some of them have done it; 
 and all have agreed in declaring, that they do understand the 
 scriptures either according to arrangements already made, or according 
 to such changes or alterations as they judged necessary to be made. 
 
 Dear brethren, permit us to deal plainly and honesty with you. We 
 know that we must give an account of our stewardship. God forbid that 
 we should flatter, prejudice or court popularity; therefore give us 
 leave with one judgment and one heart, in this united synodical 
 capacity, to inform you, that these rights cannot, ought not to be 
 disputed . 
 
 If a synod of ours, or of the seceding or covenanting churches, or 
 any other churches, have acted without these rights, in Philadelphia, 
 or in any other part of America, another synod or assembly at 
 Westminster, Edinburgh, Strassburgh, Spires must certainly have done 
 the same. If we have been wrong in principle, our reforming fathers 
 were also wrong. If they claimed no privilege but that which they 
 received from the head of the church, no reasonable person will say 
 that privilege is denied to us; or that a right was delegated to them 
 by Jesus Christ, which in this age of the world has ceased to exist. 
 But the propriety and necessity of exercising this right, in its full 
 vigor, will appear, were we only to consider the nature of things. 
 
 The truths and doctrines in the bible, like the stars in the 
 firmament, shine without visible order. To arrange one or other, so as 
 to be understood, we must give names and reduce to classes. The human 
 mind, best able to see things in successive order, requires this. 
 Hence the necessity of systematic divinity - hence the necessity of 
 confessions of faith and catechisms. 
 
 These are advantageous both for understanding the scriptures and 
 keeping up an uniformity of doctrines in the same church: but as 
 perfection is the characteristic of the word of God alone, it would be 
 both dangerous and wrong to give that epithet to any confession, 
 catechism, or other system of human composition. This matter is set in 
 a proper light by the venerable compilers of our present standards. 
 Conf , chap . xxxi . sect . 6 "all synods and councils, since the Apostles' 
 times, whether general or particular, may err, and many have erred; 
 therefore they are not to be made the rule of faith and practice, but 
 to be used as a help in both." 
 
 As to those doctrines in the word of God that respect public 
 worship, in point of matter are very plain; but in point of order or 
 arrangement they are not so easily understood. Hence different forms 
 of public worship in different churches; and hence the propriety of 
 
 -5- 
 
one uniform directory among members of every church or denomination of 
 christians, that each individual may previously know the order and 
 manner of religious exercises. As to church government, we only repeat 
 the right already asserted, that each church or denomination may. and 
 ought to declare, in what sense they understand the model laid down in 
 the word of God. And as the subject of church government is not very 
 clearly treated in the scriptures, opinions, in regard of this mater 
 (sic), have been various. 
 
 The doctrine of church government hath given names to three 
 denominations of christians: the Independents. Episcopalians and 
 Presbyterians, each possessing and claiming the right of declaring 
 their respective sentiments on the subject. 
 
 With regard to discipline, or the form of process in executing this 
 government, every sensible man knows , that it is left chiefly to the 
 direction of human prudence. Christ Jesus has not given his church 
 a form of process; and this very circumstance is sufficient to 
 convince us, that there was no necessity. 
 
 Now, brethren, the exercise of these rights are attended, in our 
 judgement, with only two restrictions. 
 
 First - That no man or set of men be allowed to impose his or their 
 sense of the scriptures on any other man or set of men. so as to 
 persecute on account of any doctrine or sentiment, purely religious, 
 and not immediately striking at the peace and good order of civil 
 society. 
 
 Second. That no one thing be proposed as a term of communion in the 
 different churches, either in doctrine or practice, unless in doctrine 
 it be essential, and in practice directly contrary to some express 
 command . 
 
 Acting on these scriptural and rational principles, let us, dear » 
 brethren, divesting our minds of all pre judice . and in the spirit of 
 meekness, take a short and summary view of the transactions of the 
 late synod at Philadelphia. In the first place , with respect to 
 doctrine, they have done little; and indeed little was to be done. The 
 greater part, on his subject, which is necessary, was already prepared 
 to their hands, by the Westminster assembly of divines, whole 
 confession of faith they have adopted themselves , and have 
 recommended the adoption of it to you, as containing in their 
 judgment, the system of doctrine taught in the holy scriptures. This 
 is expressed in such manner as not to exclude from our communion, a 
 pious Episcopalian. Associate, or Independent, believing, that those 
 who shall at last commune together forever in Heaven, may very justly 
 hold communion with each other on earth. 
 
 The synod of New-York and Philadelphia have adopted, as far as we 
 know, every tittle (sic) of the articles contained in the Westminster 
 confession of faith, excepting those paragraphs that respect the 
 magistrate's power over the church; and those paragraphs they have 
 given the explanation which they think corresponds with scripture, 
 reason and justice: and in our judgment, they have left the matter on 
 that footing on which it was left by Jesus Christ in his gospel, who 
 renounces all concern in civil government, and uniformly testified. 
 
that his kingdom was not of this world; but as this is a subject that 
 has not been much disputed either by ministers or people, we refer you 
 to the explanation of the new system to speak for itself. 
 
 This system has been the subject of long, repeated and critical 
 discussion by the late synod of New-York and Philadelphia, and may be 
 shortly expected among the churches bound up with the larger and 
 shorter catechisms, and these unitedly remain the form of doctrine for 
 the presbyterian church in America. We believe that any candid person, 
 examining with attention this confession of faith; and placing in 
 front the glory of God, the good of the church, and the salvation of 
 his own soul, instead of rejecting it, will become more informed, and 
 better established in the doctrines of Christianity, that it will 
 increase his esteem of the piety and abilities of its venerable 
 compilers, and be to him a public testimony of the attachment of the ■ 
 late synod of New-York and Philadelphia to the same good cause. By 
 due and impartial perusal of the late published system, not 
 considering so much who did it, as what it is, and by diligently 
 comparing it with the word of God, which we beseech you to do, you 
 will be able to detect and counteract the insidious attempts of 
 designing men. The aim of such incendiaries is. to shake your 
 confidence on the orthodoxy of your teachers; to persuade you that a 
 total subversion of the faith has taken place in the late synodical 
 revivals; that all is wrong with us. and all is right with them. It is 
 a great pity that such good principles as they would wish you to 
 imagine they possess, were not accompanied with a better practice. 
 
 It is lamentable to observe, that some who profess to be ministers 
 of Christ, declare by their conduct that they are trumpeters of 
 sedition rather than ambassadors of the PRINCE OF PEACE. 
 
 Our blessed Lord has told you that the tree is known by its fruit - 
 their words may appear to profit you: they may be calculated to please 
 and deceive you; but follow their example, and, in God's great name, 
 where would it end ? - Although perfection in holiness be not 
 attainable in this life, yet you will grant, that there is a 
 conversation which becomes the Gospel of Christ, and there is another 
 contrary to that peace and holiness which it universally enjoins. Your 
 teachers and pastors lay no claim to inf al 1 ibi 1 ity ; they are not only 
 willing to acknowledge and expunge an error when discovered to them, 
 but also to express their obligations to the person who makes the 
 discovery; remembering all the time, that there is a wide difference 
 between a bare assertion, the basis of a prejudiced education and a 
 full proof. On the whole, we trust you will do them the justice to 
 believe that their adherence to reformation principles is as steady, 
 their attachment to scriptural discipline as warm, and their wishes 
 for your your souls' welfare as genuine and sincere as any class of 
 protestant clergy in United America. With regard to public worship, 
 the recommendations respecting the more frequent administration of the 
 Lord's supper, appears in particular, to demand an impartial and 
 serious enquiry; and were you you to take the time and pains to do 
 this we are persuaded that any objection against the mode prescribed, 
 would, nearly or altogether, vanish - namely that the sacrament of 
 the Lord's supper be administered with more frequency, and fewer 
 public exercises. It is with a view of keeping up a lively 
 remembrances of the greatest event that ever took place in this 
 world, and the salutary influence of this blessed ordinance on the 
 hearts of God's people that we ar disposed to plead for this 
 
 -7- 
 
alteration. This ordinance is one of the most lively emblems of 
 heaven, which the christian worship affords. When the hands are 
 washed in innocency, and we encompass the altar of God with a lively 
 and devout frame of soul, in the reception of the holy ordinance, 
 there appears to be one step between this and "beholding him as he 
 is." Can there be any object that should be remembered so frequently, 
 as that redeemer who loves us, and washed us from our sins with his 
 own blood, who remembered us before his incarnation.- through his 
 suffering and despised life, in the garden and on the cross: who on 
 Mount Olivet lifted up his hands and blessed his disciples, and 
 through them, communicated a lasting blessing to his church; and while 
 the sweet melody of his voice was sounding in their ears was parted 
 from them and carried up into heaven, where the memory of his 
 people is engraven on his heart and their names on the palms of his 
 hands, and where he pleads the merits of his sufferings in behalf of 
 his people. If he thus remembers us, how can we forget him ? 
 
 "Now though he reigns exalted high, 
 
 "His love is still as great; 
 
 "Well he remembers Calvary, 
 
 "Nor let his saints forget." 
 Were we able to unite the necessary frequency of the 
 administration of this ordinance with the labour and vacinity of 
 exercises that attend the usual mode, we would most cheerfully 
 attempt it; but you know that these are incompatible. The apostles 
 administered it weekly, the primitive christians quarterly or monthly; 
 and in the days of Knox, the reforming apostle of Scotland , it was 
 monthly. And distance of time from the memorable time of the 
 crucifixion, instead of taking from, seems to form an argument for the 
 more frequent administration of that holy ordinance. The Westminister 
 directory and ours both recommend a preparatory sermon some time on 
 the preceding week, and one on the morning of the day on which the 
 ordinance is to be administered. The General Assembly of the church 
 of Scotland, have prescribed one sermon on the day before, one on the 
 morning before, and a thanksgiving sermon, it is presumed, on the 
 evening after; and one assisting minister , whose pulpit is to be 
 supplied by another. How easy is all this where there are more 
 ministers than vacant churches ? yea, more would be practicable. It 
 has been the practice in some parts of Scotland to have three sermons 
 on a fasting day: two action-sermons, a thanksgiving sermon on the 
 evening, and two on Monday. But is all this necessary to the right 
 administration of the ordinance ? or is it possible in a land like 
 ours, where there are many churches and few to supply them ? Is it 
 essential to the ordinance ? -you know it is not. No sensible man 
 will suppose this, after he has attentively read the primitive 
 institution, and the manner of its first administration. Is it 
 practicable in this country ? You must be sensible it is not. All 
 that you gain by restricting us on this subject, is. that you deprive 
 yourselves of the reception of this ordinance more than once or twice 
 in the year, and the vacant churches altogether. This is the true 
 state of the subject; your mistake arises from comparing the churches 
 in Scotland and Ireland with the churches in America, without 
 comparing their different circumstances; and the clergy in those 
 countries complain that the multiplicity of exercises destroys the 
 frequent administration there, notwithstanding the number of 
 administrators. What would be the complaints of such men, were they 
 acquainted with the true state of our churches ! 
 
 Words might be multiplied on this subject, but we speak as to 
 wise men, judge ye what ye say, and the Lord give you understanding in 
 
 -8- 
 
the things that belong to your peace. 
 
 Respecting church government: we believe you will find no 
 material alteration. The Westminster form, nearly in the words we are 
 used in that system hath been adopted, except where circumstances of 
 time and place might have made some change necessary. The synod of 
 Philadelphia do not appear to thought explanations or amendments on 
 that subject needful, and we concur with them on that point; but as to 
 discipline it was otherwise. Discipline was undoubtedly the chief 
 object of the synod. Our reforming fathers had but just emerged from 
 popery, when they gave us their systems of discipline; and it was 
 difficult for them; all at once, to be entirely free from that 
 bigoted, persecuting spirit which they opposed. Religious liberty and 
 rights of conscience were, in that dark and persecuting age, but 
 imperfectly understood. Religious assemblies were then called by the 
 civil magistrate; he supported their authority by the sword; they were 
 under his controul , and in their turn, ratified his decrees. The 
 question too often in debate was, what is the sovereign's pleasure? 
 The influence of these things would naturally shew itself more in 
 discipline than doctrine - hence many things therein contained that 
 would not suit a people under no civil restraint in matters of 
 religion, and who are at liberty to draw their systems both of 
 doctrine and discipline from the pure fountain of divine revelation. 
 
 The old books of discipline are too severe in their spirit, too 
 ceremonius in their form, too disproportionate in the objects of their 
 censure, and the style in which they are written is almost obsolete, 
 on account of the improvements made in the English language, since the 
 period in which they were written. Witness the severity of the acts 
 of uniformity, under all pain, civil and ecclesiastic - witness their 
 forms of citations, and the greater excommunication, prescribed in 
 Stewart's collections - witness the disproportionate notice taken of 
 Sabbath-breaking and fornication, compared with drunkenness, 
 tale-bearing, profane swearing, and other crimes. In these we also 
 find a complication of things civil and religious, such as the 
 question concerning the right of the King's commissioner to sit in 
 general assembly - the right of patrons and patronage, &c . all which 
 are by no means applicable to the present state of our churches; which 
 considerations are sufficient to convince every normal and 
 unprejudiced mind that alterations were necessary in the discipline of 
 the church. Having endeavored to explain some necessary things 
 relative to the church of Christ we proceed - 
 
 Secondly, To recommend to you the observation and practice of a 
 variety of things, all which appear to have considerable weight, and 
 may terminate in your advantage. You may not think them absolutely 
 necessary; but must acknowledge they are altogether expedient. They 
 might be enforced with arguments; but these would swell this letter 
 beyond its intended bounds. We therefore hope that the bare 
 mentioning of them, with the due exercise of your own thoughts, will 
 be sufficient, and answer the designed purpose. Live within your 
 income. To do this is a duty you owe to yourselves, your families and 
 the commonwealth. If any of you have contracted the ruinous habit of 
 unnecessary expenses, endeavor immediately to retrench them. Contract 
 no extravagant debts. Be sparing of foreign luxuries; they will keep 
 the balance of trade against us, and make our country poor; therefore 
 prefer manufactures of your own country, and the productions of your 
 own industry and your own land. Seasonably prepare your wills and 
 testaments, which ought to reviewed and ratified as changes and 
 occurrences may take place, at least once on every year. Clearly 
 ascertain your property in the worldly estates you hold, that your 
 
 -9- 
 
posterity, as well as yourselves, may be as little involved as 
 possible in litigation and law ; and in order to that . let your debts 
 and credits be fairly stated, that recourse may be had to your papers 
 when you are dead and gone. Keep your congregational and other public 
 accounts in as good a state as possible. A neglect in these cases is 
 often the source of much confusion and uneasiness. Dispense with the 
 use of ardent spirits, at marriages, funerals especially, times of 
 harvest and other occasions, where it has been found pernicious to the 
 peace, health and morals of mankind. Train up your children in some 
 honest occupation, and think not that binding them to a trade is a 
 degradation. May we ever to see the time, when he only will be 
 considered a free citizen, who earns his living by some lawful 
 employment, and when parents, who teach their children nothing but 
 idleness, will, by the laws of the states, be deprived of the 
 government of them altogether. Accustom your children, therefore, to 
 the habits of industry, economy, temperance, and subordination; 
 refrain from vagrant, idle and disorderly companions. "He that walketh 
 with wise men, shall be wise; but the companion of fools shall be 
 destroyed." Revere the government under which you live and by which 
 you are protected; teach your children the constitution of your 
 country; inform them that we and they with us, were in the design of 
 our enemies, pharaoh ' s bond-men ;and that the Lord brought us out of 
 Egypt with a mighty hand. Conscientiously abide by all the just and 
 equitable laws of your country. Pay a due respect to all officers of 
 justice and good order, as ministers of God for good to you. Attend 
 punctually, as the law points out, on all military duty, and consider 
 it your duty to obey; be punctual in attending on all public elections 
 for representatives, and give your votes for those who appear to you 
 to be best qualified to serve you in that station. How surprising and 
 inconsistent is the conduct of those who have struggled through a war 
 of so many years duration, to obtain certain privileges, and will not 
 at this time spend one day in the year at our places of election. 
 Discharge your public dues with punctuality and without murmuring; 
 assume no part in riots or quarrels: have as little intercourse as 
 possible with the licentious and disorderly ; either in church or state; 
 furnish your families with as great a variety as possible, of approved 
 religious books; appropriate a reasonable portion of your income to 
 the building and repairing of churches , and to the education of poor 
 and pious youths, who may possess promising talents for the ministry 
 of the gospel; countenance and promote as much as possible all schools 
 and seminaries of learning from the most private up to those of the 
 most public and important nature; diffuse your beneface to the poor 
 and needy around you and with hearts filled with benevolence to your 
 fellow-creatures, endeavor to honour God in the use of that worldly 
 substance with which, in the bounty of his providence, he has blessed 
 you . 
 
 We recommend to all vacant societies, who expect stated supplies 
 from our several presbyteries, to form themselves into congregations 
 regularly organized, and to elect such of their members as may appear 
 best qualified to act as ruling elders, and to apply to their 
 respective presbyteries for ordination; that they may be helps to us 
 in government, and be able to act in a judicial capacity, in those 
 societies in which they are appointed; to take up regular 
 subscriptions and annual collections for all necessary purposes; to 
 erect and put in order suitable houses for the worship of God, and to 
 obtain legal right for the lots of ground on which they are built; on 
 order to prevent those difficulties that might hereafter ensue, by a 
 transfer made by the present proprietors to persons of other 
 
 -10- 
 
denominations. We further recommend to vacant congregations, to apply 
 to their respective presbyteries for congregational catechising, and 
 the administration of the Lord's Supper; and although the former 
 cannot be expected to be as largely entered into, not the latter as 
 frequently administered as in our stated charges, yet we do not wish 
 that any of the churches under our care should be altogether destitute 
 of those ordinances which have been salutary to god's people, in all 
 ages of the christian church. We sincerely lament the destitute 
 situation of our vacancies - so many in number - some of them remote 
 from us - and so few to supply them. We are sensible that your 
 destitute situation may sometimes induce you to invite and encourage 
 strangers to administer ordinances among you.., before you are 
 sufficiently acquainted with their characters, abilities and 
 principles. - But as you have taken the members of the presbyteries of 
 South-Carolina, Abingdon and Orange for your spiritual guides, permit 
 us to inform you that these are the channels through which you ought ■ 
 only to receive them. - God forbid that we should desire to prevent 
 you from hearing a single sermon from any one. of whatever 
 denomination, whom Christ hath sent to preach the gospel, or that we 
 should wish any vacancy to adhere to us one moment longer than is 
 consistent with their advantage; but we beseech you to conduct orderly 
 with regard to strangers. Look at the fate of some unhappy 
 congregations who have been too rash already in their conduct toward 
 them. He must be a very ignorant man, or a very bad man, who cannot 
 pass for one day among any people; and think not because a man may 
 please you for a sermon or two, that he will always continue to merit 
 your approbation. We do not mean to hinder you from occasionally 
 hearing strangers of any regular denomination of christians, who are 
 found in the faith provided they be not of ill fame. Every man ought 
 to be considered as a good man, until he be known to be bad; nor 
 should an evil report be believed, whoever may be the author , till we 
 are certain it is true. But we would dissuade you from encouraging 
 strangers to settle among you for any considerable time, as your 
 teachers, who refuse to cultivate an acquaintance with your respective 
 presbyteries, who may appear to be more intent on making parties than 
 christians; or who cannot produce proper testimonials from some 
 regular church in America. Foreign credentials may be either forfeited 
 or forged; and it may be difficult, if mot impracticable, to be 
 informed of the one or detect the other; and every man of a fair 
 character and honest heart, will readily submit to those rules 
 established in the church of Christ, by attaching himself to that 
 church and subjecting himself to that body of ministers with whom his 
 religious sentiments may correspond. We solemnly call upon all, 
 especially the rulers of our vacant congregations, to be cautious in 
 this matter; and we think it the duty of the private members to leave 
 the direction of it to the rulers of their respective societies. We 
 also call upon all ruling elders and representatives in our vacant 
 churches to be careful in the admission of members to the sealing 
 ordinances of the gospel; to see that not only the profane and grossly 
 ignorant be prohibited from them, but also those, whatever may be 
 their moral characters; who acknowledge to be habitual absentees from 
 the public worship of God, or who omit his worship in their families. 
 We exhort all under our care to cultivate christian charity and 
 forbearance toward all men, and especially to those you belong to the 
 household of faith; to prevent and remove as much as possible every 
 ground of unchristian animosity, that no occasion may be given for 
 enemies to reproach the cause of religion, nor unnecessary trouble 
 given to the rulers of the church. But when it is known that any 
 
 -11- 
 
member of the church has been guilty of immorality, which, if it 
 should pass without censure, the cause of religion would suffer, we 
 earnestly recommend that it be made known to the rulers of the church, 
 least, by a criminal silence, those who know it, become partakers of 
 other men's sins; and where it seems necessary to give such 
 information, let the glory of God. the honor of religion and the good 
 of the offender be the leading motives. But let not such information 
 be delayed until immediately before the party offending may expect to 
 be admitted to sealing ordinances, provided it can be made soon , in 
 order to prevent those difficulties which must inevitably occur, both 
 in respect to the parties themselves, and the judicatory to which they 
 are subject. 
 
 Brethren, we beg leave to call your attention, in the 
 recommendatory way, to one subject more, to which, if you properly 
 attend cannot fail to conduce to the advantage both of religious and 
 civil society - we mean literature. It has been the object of all 
 wise nations to promote the education of youth. The Jews, at a very 
 early period, had their schools of the prophets. The apostles and 
 primative christians had their gymnasia, or places of education for 
 young men, who designed to preach the gospel. It would be endless to 
 enumerate all the exertions that have been made by nations, 
 societies , and individuals to promote the improvement of the human 
 mind; nor do we believe it is without weighty reasons, that our 
 southern legislatures have not paid more attention to that important 
 subject, when we consider that complication of civil and military 
 business in which they have been necessarily involved. But we hope 
 the time is not far off, when they will give us more than charters for 
 colleges and academies, of which, perhaps, they have been too liberal. 
 
 Certain it is that literature is not encouraged in these southern 
 states, equal to its importance - too much learning and not half 
 enough - too many seats of learning, and not one properly furnished. 
 Should we be remiss in this matter, and the northern states promote it 
 with zeal and vigour, as it is well known they do, is it possible we 
 will maintain that importance in the view of the political and 
 literary world that will be productive either of our honour or 
 advantage, this, with many other considerations that will readily 
 occur to you, should excite you to pay friendly attention to the 
 education of youth, that their minds may be enlightened, and their 
 hearts formed to religion and virtue, and may be capable of conducting 
 the affairs of church and state, when you shall be laid in the dust. 
 To live long, those of us who are now on the stage of active life, 
 have no reason to expect. It ought then to be our care so to act, that 
 posterity may bless our memories after we are gone down to the grave, 
 and the eye which hath seen us shall see us no more. We therefore 
 recommend to you all. to confer with one another on this interesting 
 subject, and with one heart, if you regard your posterity, to take 
 without delay, such measures as may appear best calculated to promote 
 the interest of learning. We proceed - 
 
 Thirdly. In this synodical capacity, with hearts and tongues 
 united, to address you on some subjects that are of unceasing 
 importance at all times and in all places. - They may be reduced to 
 these two - personal and social duties. Personal religion is in the 
 first place necessary, because it only can lay a solid and permanent 
 foundation for the performance of any duty, whether personal or 
 social. The limits of a single letter will not allow us to enter 
 largely into this very interesting subject. Perhaps it may be 
 sufficient to say, that personal religion consists in a heart 
 
 -12- 
 
regenerated by the holy spirit of God, the exercise of evangelical 
 repentance, and of faith in the Lord Jesus Christ; and these 
 expressing themselves in a life of goodness, righteousness and 
 sobriety, or in an inward esteem and reverence for God, and an outward 
 regard for his worship and law. Without these, dear brethren, without 
 the love of God shed abroad in your hearts, you cannot possibly be 
 either safe or happy - you cannot have communion with a holy God here, 
 nor enjoy him in the world to come. Suffer us to tell you what the 
 Lord God himself hath said: "Except a man be born again, he cannot see 
 the kingdom of God." Unless the living and divine principles of 
 faith, repentance, and love be implanted in your hearts by the good 
 spirit and grace of God. you cannot enjoy the communion of the saints 
 in this world, nor the presence of God in a world of glory. For God's 
 sake, and for the salvation of your own souls, receive this truth, " 
 he that believeth, and is baptized, shall be saved, but he that 
 believeth not, shall be damned." depend not on outward profession, 
 but remember that the temper of mind is the standard in the sight of 
 God. The necessity of the alternate exercises of faith and 
 repentance, through the whole course of the christian's life - the 
 necessity of these graces acting and re-acting on each other - viewing 
 alternately our sins and our saviour, our savior and our sins - the 
 malady and the cure, the cure and the malady - the necessity of a 
 renewed heart and a progressive work of sanct i f i cat ion is founded both 
 in the nature of God and man. This necessity grows out of the divine 
 nature and attributes; and the depravity of the human heart calls 
 loudly for the above mentions exercises. It grows out of all the 
 attributes of God, but is especially connected with his holiness - 
 that holiness which glows, and burns, and blazes and consumes - "our 
 God is a consuming fire." This attribute is the glory of the divine 
 glory; it is resounded through the universe both m acts of mercy and 
 judgment. Holy! holy! holy! is the unceasing and active voice of 
 heaven. Holy! holy! holy! is the suffering language of Tophet . Every 
 cry and groan from those dreary regions, says, holy art thou Lord God 
 Almighty ! The garden of Eden, the plains of Sodom, Mount Sinai, and 
 Mount Calvary all speak the same language; and will not man believe 
 their united reports ! Now this holy Lord God Almighty hath, in all 
 his truth and terrible majesty, raised up his right hand. and said, yea 
 sworn, that unbelievers " shall not enter into his rest - that there 
 shall not enter into Heaven any thing that defileth, neither 
 whatsoever work abomination or maketh a lie." 
 
 The necessity of regeneration, or personal religion, is also 
 deeply rooted in the depravity of human nature: as in the nature of 
 God himself. "You must be born again." Were God to dispense with his 
 holiness - to break both word and oath - to take up the unholy to 
 Heaven, and place him in the rays of the sun of righteousness - to 
 crop the flowers of Paradise, and drink the streams of love; all in 
 vain; that sun to him would lose its brightness, the flowers waste 
 their fragrance, the songs of the Heavenly host be grating to his 
 ears, and rivers of pleasure flow in vain. All these, and even the 
 presence of God himself, with the addition of the smiles of his 
 countenance, would yield no happiness to the unrenewed heart. 
 
 Is it not surprising, that man, otherwise sensible, will never 
 compare their feelings here with those they may expect hereafter ? A 
 bible and a ball - a church and a tavern- a burying ground and a race 
 track - a sacramental table and a gaming table; set these in 
 competition, call on conscience, and one would think the work were 
 
 -13- 
 
done. "What concord hath Christ with Beliel?" Some may perhaps say 
 the contrast is unfair. Modes and manners, the indulgence of a few 
 passions, relaxation, innocent amusements, unguarded hours, (i^c . are 
 too trivial to be made the criterion of personal and real religion. 
 Let us rather judge how this matter stands from our daily stated 
 employments or regular occupations in life. We acknowledge that these 
 things may appear trifles, light as the feather which flies before the 
 wind; but they are trifles which like feathers, may discover to you 
 the direction of the wind, and point out the course in which your 
 imiTiortal souls are travelling, and what will be the end. Our Lord 
 took notice of the Jewish phylacteries: and it is likely that to them 
 this appeared a trifle; nor could the border of a garment be of much 
 consequence in its own nature, but it discovered the prevailing temper 
 and turn of the mind, and what objects most engaged the attention. 
 
 Dear brethern, we beseech you to compare the life and spirit of , 
 your actions, with the spirit and genius of the gospel, the life of 
 its author and his followers, and examine if the same mind be in you, 
 which also was in Christ Jesus; for if any man have not the spirit of 
 Christ, he is none of his. Do not rashly conclude, that there is no 
 reality in religion, because some of you, who may read this letter, 
 have never felt the power of it in your own souls. And if you be found 
 wanting, when thus weighed in the balance, rest not, for God's sake, 
 and the sake of your own souls, rest not we pray you. until you obtain 
 some comfortable hopes of your personal religion, and an interest in 
 the favour of God, by faith in Jesus Christ. 
 
 When the principles of grace are implanted in the heart they will 
 soon scatter their influence and become diffusive; as a stone, falling 
 into the lake, spreads the circling waves wider and still wider; so 
 personal religion will catch from heart to heart, spread and become 
 social, and still more social, and at last diffuse itself to such 
 extent, till the earth be full of the knowledge of the Lord, as the 
 waters cover the sea. And can we, brethren, behold so many precious 
 souls tottering, as it were, on the brink of eternal perdition, and 
 not unite our prayers to God for a time refreshing from his presence. » 
 
 We, then, as ambassadors for Christ, as though God did beseech 
 you by us, pray you, in this united capacity, in Christ's stead, that 
 you be reconciles to God; give him no rest until Christ, by his 
 spirit, be found in you. Then only will you be fitted to live: then 
 only will you be prepared to die; and will know, to your happy and 
 everlasting experience, that in keeping God's commands there is a 
 great reward - then will you be prepared to perform your personal 
 duties. 
 
 These consist in preparing the heart for communion with God, 
 living near to him in the secret as well as the more public duties of 
 religion, reading and meditating on his word; the exercise of fervent, 
 secret prayer keeping the heart mortifying sin, and crucifying the 
 flesh, with affections and lusts; exercising moderation in the use of 
 meat, drink, recreation, and all other gifts of providence; and 
 improving those means that God hath appointed for preserving our life, 
 health, and reputation. In fine, denying all ungodliness and worldly 
 lusts, and living righteous, sober and godly lives, before God as well 
 as before the world. 
 
 These things we barely mention and pass by. being well persuaded. 
 
 -14- 
 
that those whose hearts have been renewed by regenerating grace, will 
 make them their study, and reduce them to practice. And those whom God 
 and their own conscience knov; to be living in the neglect or any or 
 all of these duties, ought to note it as a melancholy fact, that 
 they are m the gall of bitterness, and bond of iniquity. 
 
 Having addressed you on the subject of personal duties, exhorted 
 you to secure through grace, the salvation of your own souls, we come 
 now to mention some things respecting relative or social duties, 
 
 A family was the first. and is the foundation of all other 
 societies; and husband and wife the first of all family relations. We 
 do. in the language of the Apostle Paul, exhort you who are husbands 
 "to love your wives, and be not bitter against them - Wives submit 
 yourselves to your own husbands, as is fit in the Lord." Remember, 
 that your plighted vows are registered in Heaven; you have joined 
 hands, let your hearts be united. Encourage and support each other in 
 your journey through life; and. with a happy union of souls, keep 
 steadily in view that abode of endless joy m Heaven, where "they 
 neither marry, nor are given in marriage, but are as the angels of God 
 in Heaven . 
 
 Cultivate family peace - "See that ye fall not out by the way." 
 It is good and pleasant for all; but oh, how good and pleasant for 
 husband and wife to dwell together in unity! Without unity between the 
 heads of a family, the relative duties can never be discharged; it is 
 of the last importance with regard to the education of your children, 
 and greatly contributes to your own improvement in virtue and 
 religion; and finally family peace is attended with a degree of 
 pleasure and satisfaction, which nothing under Heaven can afford but 
 Itself; with it there will be little wanting: without it, and 
 possessing all the world besides, you will be poor indeed - "Better is 
 a dinner of herbs where love is, than a stalled ox and hatred 
 therewith." If there be a person under Heaven who deserves the 
 contempt of men and the displeasure of the Almighty, it is that 
 person, whether male or female, who is the author of family discord 
 and contention. - In order to obtain and perpetuate family peace 
 observe this short rule "love one another with pure hearts fervently." 
 
 When a family live together in peace, it is one of the brightest 
 images of Heaven that this troublesome vvorld can afford; and the 
 contrast is a terrible and striking picture of that place of blackness 
 darkness and tempest; where there is nothing to be seen but sights of 
 woe - all confusion and eternal pain. "Blessed are the peace-makers, 
 for they shall be called the children of God, and cursed are the 
 peace-breakers, for they must be accounted the children of Satan. - 
 Live in peace, and the God of love and peace be with you." 
 
 If God hath been pleased to bless you with a number of olive 
 plants around your table, unite your exertions in nursing them up 
 for God, and for the good of mankind. 
 
 Delightful task ! to rear the tender thought; To teach the 
 young idea how to shoot; To pour the fresh instructions o'er the 
 mind. 
 
 Oh, parents ! remember your obligations both natural and 
 voluntary, to walk in the ways of piety yourselves, and to bring up 
 
 -15- 
 
your children in the nurture and admonition of the Lord. Consider 
 that the testimony ot a good conscience can never be supported . un 1 ess 
 it be by a life of practical godliness, and the faithful discharge of 
 relative duties; that children, even in early life, become sensible to 
 their parents' obligations to regard both their education and morals. 
 - And although children from their early proneness to walk in the ways 
 of impiety, may be well pleased for the present with the liberty of 
 an unlawful indulgence: yet they will secretly blame their parents for 
 granting it. and in the end despise both them and their authority; and 
 consider what pernicious effect it must have on their minds to see you 
 passing by, with negligence, those important duties which you owe to 
 God and your families. or walking in ways inconsistent with them. 
 Consider that example is the best instructor, and that the best 
 precepts will probably be inefficacious, unless they be manifested in 
 conversation . 
 
 Be pleased farther to consider, how great may be your influence 
 over your children's minds; you are their natural guardians, and have 
 usually the highest place in their affections, they will therefore be 
 most easily influenced by your counsels, and disposed to follow your 
 example; and as the best means commonly procure the most desirable 
 end, so diligence in instruction, and godliness in practice, will 
 probably obtain the beginning and farther progress of religion in your 
 families. 
 
 We therefore exhort all who have the government of families to 
 walk worthy of the christian character. Consider how much with the 
 blessing of Heaven, you may do to make our work pleasing and 
 profitable; and how happily you may unite your influence with ours, in 
 promoting the common cause of religion. 
 
 Parent, be not so inconsistent with your baptismal profession as 
 to refuse the other seal of the covenant of grace. The sacraments 
 have been both instituted by the same God; they are both seals of the 
 same covenant; they both require faith in Christ as the term, and have 
 been when thus received, the means of communion with Christ, and 
 channels by which he has often conveyed spiritual life to his people. 
 
 But parents and heads of families, think it not surprising if we 
 inform you, that God hath committed others to your care besides your 
 natural offspring, in the welfare of whose souls you are also deeply 
 interested . and whose salvation you are bound to endeavor to promote - 
 we mean your slaves: poor creatures ! shall they be bound for life, 
 and their owners never once attempt to deliver their souls from the 
 bondage of sin, nor point them to eternal freedom, through the blood 
 of the son of God ! On this subject we beg leave to submit to your 
 consideration the conduct of Abraham the father of the faithful, 
 through whose example is communicated unto you the commandment of God 
 Gen xviii.xix "For I know him (says God) that he will command his 
 children, and his household after him, that they shall kept the ways 
 of the Lord, to do justice and judgement." 
 
 Masters and servants attend to your duty in the express language 
 of the Holy Ghost - "servants obey your masters in all things; not 
 with eye-service as men pleasers, but in singleness of heart, fearing 
 God; and whatsoever you do, do it heartily, as to the Lord, and not to 
 man. And you masters render to your servants their due. knowing that 
 your master is also in Heaven, neither is there respect of persons 
 
 -16- 
 
with him. " 
 
 And let those who govern, and those who are governed, make the 
 object of living in this world, to prepare to meet your God and Judge, 
 when all shall stand on a level before his bar. and receive their 
 decisive sentence according to the deeds done in the body. 
 
 Children, you have read the duties and obligations of your 
 parents - is it possible they owe so many to you, and you owe none to 
 them ? "Obey your parents in the Lord, for this is right: honour thy 
 father and thy mother, for this is the first commandment with 
 promise." But, children, is your God to be forgotten ? the support of 
 your infancy, the guardian of your childhood, and the protector of 
 your riper years ! surely no. "Remember your creator in the days of 
 your youth, enter not in the path of the wicked; go not in the way of 
 evil men; avoid it, pass by it. turn from it, pass away; for youthful 
 lusts, which war against the soul; have no fellowship with unfruitful 
 works of darkness, but rather reprove them. 
 
 Young people, we exhort you to be sober-minded; you are our hope 
 both for church and state, when we shall be numbered with our fathers 
 in the dust, only lips dosed in silence, and our voices reach you no 
 more. We beseech you, by the mercies of God, that you remember your 
 obligations to your creator; and also to your dear parents, who have 
 solemnly devoted you m baptism; and remember, through them, your own 
 obligations and vows to deny all ungodliness and worldly lusts, and to 
 live righteously, soberly and godly in this present world. Remember 
 that this is the most favourable time to obtain the grace of God, and 
 to secure an interest in his favour, before the habits of vice become 
 rooted in the heart, and the mind entangled with love of pleasure. 
 May God direct this truth to your hearts, that there is no solid 
 pleasure for the present, nor foundation for future happiness, without 
 an interest in Christ; and that wisdom's ways are ways of 
 pleasantness, and all her paths peace. 
 
 Hasten then young men and women, hasten to the school of Christ; 
 learn of him, for he is meek and lowly, and ye shall find rest to your 
 souls; manifest your attachment to the cause of the Redeemer, by a 
 constant attendance on his ordinances; shew the world your adherence 
 to him, by appearing among his people at his holy table, and learn to 
 despise that reproach which others cast on you for his sake; he is the 
 best master, his service is perfect freedom, and his wages honour, 
 glory and immortal life. "And whoever shall be ashamed of him and of 
 his words in this wicked and adulterous generation, of him shall the 
 son of man be ashamed, when he comes in his ow, and in his father's 
 glory, with the holy angels." 
 
 Servants be willing to receive instruction, and discourage not 
 your masters by your stubbornness or aversion. Remember the interest 
 is your own, and , if you be wife, it will be for your own good; spend 
 the sabbath in learning to read, and in teaching your young ones, 
 instead of rambling around from place to place; a few years will give 
 you many sabbaths, which if rightly improved, will be sufficient for 
 the purpose. Attend also on public worship when you have opportunity, 
 and behave there with decency and good order. 
 
 Were these relative duties conscientiously practised by husbands 
 
 -17- 
 
and wives, children and servants, how pleasing would be the sight 
 expressing, by your conduct, pious Joshua's resolution, "as for me and 
 my house we will serve the Lord." 
 
 The next branch of relative or social religion is that which 
 arises from the several churches or religious societies to which you 
 you may respectively belong. One word on this subject will be 
 sufficient, after what has been said in the recommendatory way: our 
 stated charges we have weekly opportunities of addressing: and were 
 the churches in general to comply with the mode of administering the 
 Lord's supper, prescribed by the late synod of New York and 
 Philadelphia, it would put it in our power to visit the vacancies more 
 frequently in that way. and who does not see that this would have a 
 greater tendency to cherish the life of religion in our vacancies, 
 than only a sermon or two in the course of a year. 
 
 The last branch of relative duty is national.: this, like the 
 former, grows out of family relation: for nations are but a collection 
 of families, and the families under our care form a part of the nation 
 to which we belong. We say to you, in the language of the Holy 
 Spirit, by the Apostle Paul "let every soul be subject to the higher 
 powers; for the powers that be, are ordained of God." And considering 
 the present state of our public affairs, we beseech you to study those 
 things that make for peace: promote and preserve unanimity, and 
 finally bring forward a permanent union, on the broad and solid basis 
 of civil and religious liberty: remember that union will make us happy 
 at home, and respected abroad - in a word, remember that 
 "righteousness exalteth a nation, but sin is a reproach to any 
 people . " 
 
 We would as a synod, commit and commend you and all men to God, 
 and to his holy protection. We beseech you to look up to the king of 
 nations, and believe in his providence: he sitteth king and shall 
 forever; see that you observe his laws; call down by frequent, ardent 
 prayer, the blessing of Heaven on yourselves and families, the church 
 in general, and the nation to which you belong: and be not unmindful 
 of past favours, unite in prayer to God for the increase of the 
 Mediator's kingdom, that he would be graciously pleased to send: his 
 gospel, in its power and splendor, to the most distant parts of the 
 earth and bring heathen nations to know the truth as it is in Jesus. 
 
 To magistrates we say "hear you the causes between your brethern, 
 and judge righteously between every man and his brother, and the 
 stranger that is with him; seek judgement, relieve the oppressed, 
 plead for the widow. You shall not respect persons in judgment; but 
 you shall hear the small as well as the great; you shall not be afraid 
 of the face of man, for the judgment is the Lord's." Therefore be 
 faithful in the execution of your work - discourage vice - encourage 
 virtue - and bear not the sword in vain. Manifest your attachment to 
 religion, and good morals, by a conversation becoming the gospel, and 
 the impartial administration of justice. 
 
 There is yet another subject to which we wish to call the 
 attention of all, and especially the people at large, as the matter 
 rests more immediately with them. The subject is the manner in which 
 matrimony is celebrated among us. We know it is delicate, and that we 
 hazard the suspicion of mercenary views; but as we sometimes meet with 
 such charges without cause, and as we are conscious of the purity of 
 
 -18- 
 
our motives in this part i cu 1 ar , we take the liberty to tell you. that 
 it 13 your duty to comply with the laws and regulations of your 
 country, and procure either licence or publication (we recommend the 
 latter) previously to marriage: a neglect of this must introduce a 
 confusion into both church and state. We also think it your duty, as 
 good citizens, to make application to the ministers of the gospel to 
 celebrate the rites, when they can be obtained. We take the liberty 
 to say this, because it is well known, that the perquisites of 
 marriage are no adequate compensation for the labour attending it. We 
 are very far from saying that marriage may not be celebrated with 
 authenticity by a magistrate. We also say that the time has bee, 
 before a ministry was settled amongst us, when marriage by the 
 magistrate was unavoidable and necessary; and we believe that there 
 may now be many places in our bounds, where marriage by the magistrate 
 may still be rendered necessary, by want of c 1 ergymen ; but in other 
 cases and among all civilized, and even barbarous nations, marriage, 
 though originating from civil usage and custom, and by those who 
 administered in holy things, authorized and called by the civil usages 
 and laws, for that purpose. The reasons are obvious. Marriage is a 
 solemn transaction - one of the most solemn in life. The celebration 
 should not. therefore, be made a frolic or farce, but attended with 
 solemn prayer to God, and a serious advice to the the parties. By 
 whom shall this be done ? By men unaccustomed to public prayer and 
 exhortation, or by those whose very office calls them to these 
 exercises in public ? Surely no man will hesitate for the proper 
 answer . 
 
 Neither the Westminster assembly, nor the Synod of New York and 
 Philadelphia have given us a form, and it is not easy for every 
 magistrate to turn the directory into a form. The more sensible 
 magistrate will not presume to extemporize, but will either select 
 that part from the comjnon prayer book, which may be applicable, (and 
 even this selection is not very easy) or hurry along with the bare 
 ceremony, without either prayer or exhortation, and without that 
 decency and dignity that becomes the institution. The more 
 injudicious have often brought contempt on both marriage and 
 magistracy, by their attempts to give an exhortation and prayer. Upon 
 the whole, a most solem.n institution of Heaven is often turned into a 
 ridicule, and the giddy youth who attend are more entertained by the 
 manner of the marriage than by anything else exhibited on the 
 occasion. It is justice to say, that there are some magistrates who 
 celebrate the rites with becoming dignity.: but heir number is small, 
 and the common practice must have a silent sapping influence on the 
 sacredness of marriage, and the peace and good order of families and 
 nat ion . 
 
 For the sake of the magistrates who may still be under the 
 necessity of performing the ceremony, we have turned the whole 
 directory, as given by the late synod of New York and Philadelphia, 
 into a form, in the note below the use of which we beg leave to 
 recommend, where a clergyman cannot be procured to officiate. 
 
 While we are speaking thus plainly and honestly to others, we 
 pray God, that we be not unmindful of our own duty, as pastors, 
 husbands, fathers, masters, neighbors and citizens. There is no duty 
 we have recommended to you, to the performance of which we are not 
 bound in a most eminent degree. 
 
 -19- 
 
Let the ministers of the gospel ot all denominations feed the 
 flock ot Christ, of which God hath made them the overseers. Let them 
 study to be workmen who need not be ashamed rightly dividing the word 
 of truth: let them be examples to their flocks in word, in charity, in 
 conversation, in faith, in purity: and not think it hard to be 
 servants to their people for Jesus' sake: let them take heed to 
 themselves, and to their doctrine, and continue in the work; for in so 
 doing God hath promised that he will both save themselves, and them 
 that hear them. And, while they press others to travel the way to 
 Zion, let their conduct loudly speak, f o 1 1 ow me ! Let them of all 
 denominations cling together like a band of brothers, to promote the 
 same glorious and common cause, and testify to the world that Christ 
 is not divided. Animated with your master's promise - "Lo I am with 
 you to the end of the world." Offer your services cheerfully as 
 faithful soldiers in the great campaign, under the banner of the 
 captain of your salvation; quit yourselves like men; be determined m 
 the conflict, and fight the battles of the God of armies. A crown is 
 the prize: a seat with Jesus on the throne; be faithful unto death, 
 "they that are wise shall shine as the brightness of the firmament, 
 and they that turn many to righteousness , as the stars forever and 
 ever;, and though Israel be not granted, yet in the eyes of the Lord 
 you shall be glorious, and when the chief shepherd shall appear, you 
 shall receive a crown which fadeth not away 1 " 
 
 In one word, let ministers and people so conduct, that, when we 
 shall be called to stand before the judgement seat of Christ, we to 
 give an account of our stewardship, and you an account ot the 
 improvement of your privileges, we may have the heart felt pleasure to 
 say, and you the joy to hear us pronouncing " here, are we. Lord, and 
 the children thou hast given us. of all the number, through grace, we 
 have lost none . " 
 
 To conclude, we wish the following short sentence to be printed 
 in capitals, and mav God by his Spirit imprint it on every heart who 
 may read it here or" elsewhere - WITHOUT HOLINESS NO MAN SHALL SEE THE 
 LORD. 
 
 That God who has so constituted human nature as to connect vital 
 breath with animal life, hath made hoi iness and happi ness as 
 inseparable - hence they who would be happy , must be ho ly . 
 
 We would wish to add one sentence to an ungodly world, that lieth 
 in sin. You who hear, and obey not the gospel, will be of all men the 
 most miserable; your guilt will be great, and awful will be your 
 destruction, if you repent not. To break the law, and reject the 
 gospel, to step over the cross, to trample on the body of Christ, to 
 force a passage through the broad ocean of his blood, to do despite 
 the spirit of grace, and silence the loud cries of conscience - these 
 are exploits of wickedness that will meet with exemplary vengeance. 
 But IS there no timely remedy? is there no balm in Gilead ? Is there 
 no physician there ? Yes, blessed be God, there is. Let the wicked 
 man forsake his way. and the unrighteous man his thoughts, and let him 
 return unto the lord, and he will have mercy upon, and to our God. 
 and he will abundantly pardon. 
 
 We will grant that most exalted station does not exempt us 
 those duties we owe God; or that any is so remote and obscure as not 
 
 -20- 
 
I 
 
to fall under his cognizance: and that they who command the greatest 
 degree ot influence over their fellow creatures, are under trie 
 g r e a t e 5 1 o b 1 i g a 1 1 o n s t o p r omo t e the cause of religion and virtue, an d 
 stetTi the torrent of vice: seeing to vyhofu much is yiven, of tricin 
 much will be required: and the servant who knows his master's will 
 and does it not, shall be beaten with many stripes. 
 
 They must be blind indeed who cannot discern that the present 
 is a time of deafness, degeneracy and backsliding in religion, that 
 iniquity abounds; and the love of many waxeth cold. The prople of 
 God may say with propriety and lamentation, oh, my leaness ! oh, my 
 leaness ! and the professors of Christianity wear too plainly the 
 complexion of the men of this world. Profane swearing, uncleanness, 
 drunkenness, the breach of the holy sabbath, horse-racing, gaming, 
 night frolicking, and revelling, are become predominant and (what is, 
 truly to the dishonour of religion) have been done by many who call 
 themselves the professors of Christianity; who have opened their 
 mouths to the Lord, and have yet gone back and have thus crucified the 
 son of God afresh and have put him to open shame. Deism, universal ism 
 and many such pernicious plants have taken root among us, and are 
 spreading in our land, daily sending forth the baleful influence, by 
 which many have been drawn from the truth and simplicity of the 
 gospe 1 . 
 
 [The remaining pages are missing evidenced by a handwritten note J 
 
 (Typed from a copy of the original obtained from the Wilson Library, 
 University of North Carolina at Chapel Hill. NC by David J. Caliri)