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pastoral r heo loo- 
 
 THE OFFICE AND WORK OF THE MINISTRY 
 
 II. BISHOP DOANE S CHRISTIAN PASTOR. 
 
 Who is sufficient for these things 
 
 J.L.POWELL: 
 
 MISSIOJTABI PHtSS, Bl'llLIXOTOX, W . J 
 KOCCCXXXT. 
 
}/ 
 
 }3 a s t o v n I & ft e o I o g g 
 
 SIMON, SON OF JONAS, LOVEST THOU ME 
 FEED MY LAMBS,— 
 FEED MY SHEEP. 
 
 
 MISSIONARY PRESS: BUIILINGTON, N. J. 
 
 MDCCCXXXV. 
 

 1 
 
 FEED THE FLOCK OF GOD WHICH IS AMONG 
 TOU, TAKING THE OVERSIGHT THEREOF, 
 NOT BT CONSTRAINT, BUT WILLINGLY; 
 NOT FOR FILTHY LUCRE, BUT OF A 
 willing mind; NEITHER AS BEING 
 LORDS OVER GOd's HERITAGE, BUT 
 BEING ENSAMPLES TO THE FLOCK; AND 
 WHEN THE CHIEF SHEPHERD SHALL 
 APPEAR, YE SHALL RECEIVE A CROWN 
 OF GLORY THAT FADETH NOT AWAY. 
 
 a a Library 
 
 oF Congress 
 
 VJM 
 
 SH1SGTOS 
 
PASTORAL THEOLOGY. 
 
 Of all the images adopted in Holy Scripture to set forth the office and 
 work of the Ministry, there is none more instructive, none more affect- 
 ing, than that which is drawn from the pastoral office. It was a simili- 
 tude which the Lord Jehovah had consecrated by its application to 
 himself, — "he shall feed his flock like a shepherd ; he shall gather the 
 lambs with his arm, and carry them in his bosom, and shall gently lead 
 those that are with young." The Lord Jesus Christ adopts and dignifies 
 the same comparison, — "I am the good shepherd: the good shepherd 
 giveth his life for the sheep" St. Paul, in his affecting exhortation to the 
 Ephesian elders, employs the same delightful metaphor, — " take heed 
 therefore, unto yourselves, and to all the Jlock over the which the Holy 
 Ghost hath made you overseers, to feed the Church of God, which he 
 hath purchased with his own blood." The same figure, by St. Peter, is 
 wrought into a picture of inimitable beauty, — "feed the flock of God 
 which is among you, taking the oversight thereof not by constraint, but 
 willingly ; not for filthy lucre, but of a ready mind ; neither as being 
 lords over God's heritage, but being ensamples to the flock ; and when 
 the chief Shepherd shall appear, ye shall receive a crown of glory that 
 fadeth not away." And, in the Ordinal, the Church, by the officiating 
 Bishop, at every ordination of a Priest, exhorts the candidate, in the 
 same touching strain, "to seek for Christ's sheep, that are dispersed 
 abroad," "that they may be saved through Christ forever." 
 
 The pastoral relations, it will thus be seen, embrace, in their whole 
 extent, the duties, the trials, and the responsibilities of the ministerial 
 office; and Pastoral Theology may thus be taken to comprise what- 
 ever is fitted to assist the Christian Minister in its discharge. We sup- 
 pose him " rightly moved," "fitly prepared," and " duly appointed," to 
 H feed the Church of God," committed to his care. He enters upon a 
 
iv 
 
 new and arduous office. He is without practice in its duties, without 
 experience of its trials, and, humanly speaking, without help under its 
 immense responsibilities. He needs advice. He needs instruction. He 
 needs example. He needs encouragement. The practical application 
 of principles, the discharge of duty in its details, the economy of time 
 and strength and opportunity and influence, — the arrangement of the 
 subjects of his preaching, the manner of presenting them, the sources of 
 assistance in their treatment, — the modes of more familiar instruction in 
 the Scriptures, in the structure of the Church, and in the Liturgy, — the 
 nurture of the children and young persons in the elements of Christian 
 doctrine, the visitation of the sick and the afflicted, the most efficient 
 methods of presenting and promoting the Missionary enterprize, and 
 other claims of Christian charity, — the pastor's skill, the pastor's pru- 
 dence, and the pastor's prayers, — his people at Church, his people at 
 home, his people abroad, his people in joy, in sorrow, in health, in sick- 
 ness, in death, — the Lord's-day services, the week-day lecture, the 
 pastoral visitation, the Scriptural class, the Liturgical exercise, the public 
 Catechism, the Sunday School, — in regard_to all these, and every other 
 point of the parochial economy, in all its public and in all its private 
 bearings, the Christian Minister, that would both save himself, and them 
 that hear him, needs to be instructed. To supply the means of these 
 instructions, to anticipate the lessons of experience, to accomplish him in 
 all things, "as an able minister of the New Testament," is the proper 
 and important office of Pastoral Theology. His manual the word of 
 God, prayer his panoply, Jesus Christ his pattern, the Holy Ghost his 
 strength and Sanctifier, — it is with these aids, and in this strength, that 
 he may approve himself " a workman that needeth not to be ashamed," 
 wise to win souls, and turning many to righteousness. 
 
 It is the object of the present undertaking, to bring in aid of the great 
 objects enumerated above, the hoarded stores of the best ages of the Church, 
 the rich productions of the master-minds of later days, and such original 
 contributions, as, in the present condition of the world, may be necessary 
 to complete the plan. There is no contemplation of pecuniary profit 
 
from the enterprize. As soon as the sales of the present number shall 
 meet the expense of the actual cost, a second will be put to press. The 
 series, if continued, will appear at occasional intervals, and will be ar- 
 ranged in volumes of convenient size. Bishop Burnet on the Pastoral 
 Care, (never printed in this country;) Gilley's Hora? Catecheticse ; Her- 
 bert's Country Parson ; Bishop Wilson's Parochialia; and his Sacra 
 Privata, entire, (never published in this country;) Bishop Patrick's Work 
 of the Ministry; Rose's Commission and Duties of the Clergy; the admira- 
 ble pieces on the Pastoral Office by Archbishops Leighton and Seeker, Bi- 
 shops Taylor, Bull, Reynolds, Beveridge, Sanderson, Jebb, and Doctors 
 South and Barrow ; the lives of Bernard Gilpin, Bishop Bedell, Dr. Ham- 
 mond, and other eminent divines ; with occasional translations from the 
 Fathers, and other sources, (ancient and modern,) extraneous to our lan- 
 guage, will find place in the collection. To all these, introductions, notes, 
 and additions, illustrating and accommodating them to the exigencies of 
 the times, will be added. Original treatises will be furnished by able 
 hands. The mechanical execution of the whole shall correspond with 
 the present specimen. The several treatises, neatly done up in paper 
 covers, will be sold at the uniform rate of 25 cents for every 100 pages. 
 
 Of the present tractate but little need be premised. The two pie- 
 ces which compose it, aim at establishing the authority of the "office," 
 and developing the nature of the "work, of the" Christian "Ministry.'' 
 When the excellence of the former of them is seen, and the high stand- 
 ing of its author is regarded — known, as " Daniel Wilson," to the whole 
 Christian world, before his present elevation to the highest, because most 
 laborious, most hazardous, and most responsible station in the Church of 
 ChiUl — the wonder is that it should not have appeared before, from an 
 American Press. The latter, being out of print, is added, in the humble 
 hope, that it may. in some measure, promote the noblest work that can be 
 done on earth — the formation of Christian Pastors after God's own heart. 
 A 2 
 
Being desirous, through the mercy of 
 God, to please him, for whom I am and 
 live, and who giveth me my desires and per- 
 formances ; and considering with myself, 
 that the way to please him is to feed my 
 flock diligently and faithfully, since our Sa- 
 viour hath made that the argument of a 
 Pastor's love ; I have resolved to set down 
 the form and character of a true Pastor, 
 that I may have a mark to aim at : which 
 also I will set as high as I can, since he 
 shoots higher that threatens the moon, than 
 he that aims at a tree. — George Herbert. 
 
THE OFFICE AND WORK OF THE MINISTRY 
 
 5TAIMX8 
 
 i. the apostolical commissiox, by Bishop Wilson, of Calcutta ; 
 II. the christian pastok, by Bishop Doane, of New Jersey. 
 
 Take heed therefore unto yourselves, and to all the flock over the which 
 the Holy Ghost hath made you overseers, to feed the flock of God, which 
 he hath purchased with his own blood. 
 
 J. L. POWELL : 
 
 MISSIONARY 1RF.SS; BURLINGTON, N J. 
 
A pastor is the deputy of Christ for the reducing of men to the obe- 
 dience of God. — George Herbert. 
 
THE APOSTOLICAL COMMISSION: 
 
 BY THE RIGHT REVEREND DANIEL WILSON, D. D. 
 LORD BISHOP OF CALCUTTA. 
 
 FIRST AMERICAN EDITION'. 
 
 THE CHRISTIAN PASTOR: 
 l¥ THE RT. REV. GEORGE WASHINGTON DOANE, D. D. 
 
 BISHOP OF THE DIOCESE OF NEW JERSEY. 
 
 SECOND EDITION'. 
 
 I 
 
AND HE GATE SOME, APOSTLES; 
 
 AND SOME, prophets; 
 
 AND SOME, EVANGELISTS; 
 
 AND SOME PASTORS AND TEACHERS I 
 
 FOR THE PERFECTING OF THE SAINTS, 
 
 FOR THE WORK OF THE MINISTRY, 
 
 FOR THE EDIFYING OF THE BODY OF CHRIST. 
 
THE APOSTOLICAL COMMISSION 
 
 & Sermon 
 
 AT 
 
 AN ORDINATION 
 
 IN THE CATHEDRAL CHURCH OF ST. JOHN. 
 IN CALCUTTA, 
 
 BY DANIEL, BISHOP OF CALCUTTA, 
 
 JANUARY 6, 1833. 
 
 CALCUTTA: 
 bishop's COLLEGE PRESS, T. STKES. MDCCCXXX1II. 
 
 BURLINGTON, N. J. : 
 MISSIONARY PRESS, J. L. POWELL. 3IDCCCXXXT. 
 
THEN THE ELEVEN DISCIPLES WENT AWAY INTO GALILEE ; 
 
 AND JESUS CAME AND SPAKE UNTO THEM, 
 
 SATING, 
 
 ALL POWER IS GITEN UNTO ME 
 
 IN HEAVEN AND IN EARTH .* 
 
 GO YE THEREFORE 
 
 AND MAKE CHRISTIANS OF ALL NATIONS, 
 
 BAPTIZING THEM 
 
 IN THE NAME OP THE FATHER AND OF THE SON AND OF THE HOLY GHOST; 
 
 AND LO I AM WITH YOU ALWAYS, 
 
 EVEN UNTO THE END OF THE WORLD. 
 
 AMEN. 
 
TO THE 
 
 VENERABLE THE ARCHDEACONS 
 
 ASD THE 
 
 REVEREND THE CLERGY 
 
 DIOCESE OF CALCUTTA, 
 
 Reverend Brethren, 
 
 In begging your acceptance of the following 
 Discourse, I can most unfeignedly assure you that I assent- 
 ed with no little reluctance to the wishes of the Archdeacon, 
 of the Presidency Chaplains, the Principal of Bishop's Col- 
 lege, and the other Clergy of Calcutta and the neighbourhood, 
 when they requested me to publish it. A Sermon composed 
 so early after my arrival here, and amidst the consequent 
 hurry of engagements, cannot but be defective in many of 
 those more appropriate details which a longer interval for 
 observation would have supplied. Such as it is, I commit it 
 to your kind forbearance. You have a claim upon any of my 
 services, however slight and imperfect, which occasions may 
 call for, in a diocese where no efforts can fulfil more than a 
 small portion of the duties required. 
 
 You will find the argument of the discourse directed very 
 much to the case of Christian Missions, because so large a 
 portion of the candidates were entering upon that field of la- 
 
 B 
 
( 14) 
 
 bour.* I should otherwise have treated the general subject 
 of the Ministry of the Gospel, as about to be exercised 
 amongst the civil and military residents in India, and the 
 Indo-European population and aboriginal native converts or 
 their posterity, under their duly ordained missionary pastors, 
 which is at once the first division of my duties, and one of 
 the chief means of ultimately advancing the conversion of the 
 native population. 
 
 The length of the discourse arises, as you will perceive, 
 from the observations on the ecclesiastical polity of our 
 Church and the duty of her members to adhere to her com- 
 munion, which were demanded on the occasion of an ordi- 
 nation ; and which it seemed to me improper to omit, or ma- 
 terially curtail, upon my first coming into the diocese, and in 
 the incipient state of the Church in India. 
 
 If these should appear too much detailed to any individuals, 
 not members of our Church, who may chance to read these 
 pages, they will, I am sure, allow me to remind them that 
 
 * The undernamed were the candidates ordained: 
 
 Deacons. Joseph James Carshore, B. A. Trinity College, Dublin, 
 and Resident Student, Bishop's College. 
 Samuel William Dias, of the island of Ceylon, and 
 Student of Bishop's College. 
 Priests. George Undy Withers, B. A. Trinity College, Cam- 
 
 bridge, Junior Professor, Bishop's College. 
 John M'Queen, Minister and Chaplain to the Kidder- 
 
 pore Institution. 
 Charles Benjamin Leupolt, Resident"^ 
 
 t i. ™. t <-i n i- ir j Ordained Dea- 
 
 John Charles Gollob Knorpp, do. | cong . ^ 
 
 John Gottlieb Linke, do. )> -p. , - 1 » 
 
 John Hseberlin, do. 
 
 Henry Christian Louis Kricken- 
 
 berg, do. 
 
 The Priests who assisted in "laying on of the hands of the presbytery,"* 
 were the Venerable the Archdeacon of Calcutta, the Reverend the Prin- 
 cipal of Bishop's College, the Reverend the Presidency Chaplains, the 
 Senior Chaplain of the Old Church, and the Bishop's Examining Chap- 
 lain. 
 
 • 1 Tim. iv. 14. 2 Tim.i. 6. 
 
 London. 
 
( 15 ) 
 
 we are simply stating our own opinion to our own people for 
 the instruction of the young and uninformed amongst them, 
 in discharge of our most solemn duty. Not a word tending 
 to proselytism will be found. No invective, censure, or judg- 
 ment of others. But, after sowing the seed of heavenly doc- 
 trine according to what we verily believe to be " the truth as 
 it is in Jesus,"* we thus fence round our tender plants with 
 that guardian care which our Lord and his Apostles and the 
 primitive Church enjoined. If this is performed on fit occa- 
 sion and in a spirit of love, as I trust is the case here, it is what 
 the Ministers of every Christian Church do and must do. 
 Let each confession act thus, and there will be no collision 
 nor alienation of heart in the propagation of the Gospel in 
 the East. Charity is one thing, latitudinarianism or contro- 
 versy, another. A Christianity without a specific doctrine 
 and discipline, is no Christianity at all. 
 
 But to return to you, my reverend brethren, to whom I am 
 sent out; I would beg leave to observe that never had our re- 
 formed branch of the Catholic Apostolical Christian Churchf 
 so fair a field of holy effort before her as in India. What 
 God may be pleased to do with her and by her we know not. 
 Our united exertions and unwearied prayers may possibly be 
 the means of rendering the Church of our native land a bul- 
 wark of Christianity and a safeguard of sound doctrine in the 
 East, as she has been for three centuries in the West. At all 
 events we must be plain, earnest, uncompromising in unfold- 
 ing the great doctrines of the Gospel of Christ. We must 
 "know nothing," as the Apostle Paul expresses it, "but 
 Jesus Christ and him crucified"! — in the merits of his sacri- 
 fice, in the operations of his Spirit, in the riches of his grace. 
 
 * Eph. iv. 21. 
 
 -f- Christian Church, in contradistinction from heathenism — apostoli- 
 cal, in contradistinction from modern, unepiscopal forms of govern- 
 ment — Catholic, in contradistinction from heresy — Jteformed, in contra- 
 distinction from Roman Catholic corruption. 
 
 t 1 Cor. ii. 2. 
 
( 16) 
 
 This is the grand primary duty of our ministry, a defect in 
 which can be compensated for by no other attainments. 
 
 We must, moreover, apply truth affectionately and close- 
 ly to the consciences of those who hear us, and administer 
 the Sacraments according to Christ's institution. 
 
 We must also earnestly exhort men to obedience and good 
 works, as the "fruits of faith and following after justification."* 
 
 We must then urge them to "grow" (continually till life 
 shall close) " in grace and in the knowledge of our Lord and 
 Saviour Jesus Christ."f 
 
 We must, lastly, let the ornamental and protecting drapery 
 of apostolical order and discipline be thrown around the 
 mighty substance of this interior, vital Christianity.} 
 
 To effect all this we must fervently pray that the influences 
 of the Holy Spirit may descend on us, whilst composing and 
 delivering our sermons, and whilst catechizing and instruct- 
 ing from house to house our flocks. 
 
 We must also give our best diligence to the one thing; § 
 to the neglect of all other studies and pursuits || — putting our 
 whole hearts into our ministry, and being " willing to im- 
 part to our people," as St. Paul speaks, "not the Gospel of 
 God only, but also our own souls, because they are dear unto 
 
 us."ir 
 
 Thus will our people become pious and well instructed 
 Christians and members of our Church — and will "let their 
 light so shine before men, (whether Christian or Heathen,) 
 that they may see their good works and glorify their Father 
 which is in heaven.** 
 
 When I may be permitted to enter upon my primary visi- 
 tation amongst you, I know not. I am advised to make 
 
 * Art. XII. f 2 Pet - m - 18 - 
 
 i To the two branches of ministerial instruction — doctrine and disci- 
 pline — may be well applied the direction of our Lord : " These ought ye 
 to have done, and not to leave the other undone." Matt, xxiii. 23. 
 § " Give thyself wholly to them." 1 Tim. iv. 15. 
 
 II Ordination Service. 1 1 Thess. ii. 8. ** Matt. v. 16. 
 
( w ) 
 
 Calcutta my principal residence, and not to undertake distant 
 duties till I am become accustomed to the climate and can 
 appreciate my strength. The rapid removals of my revered 
 predecessors have necessarily impeded that settlement of our 
 Church, which was begun by the first learned and pious Pre- 
 late of this See.* Every thing will, however, I trust, find its 
 level by degrees, notwithstanding the impediments arising 
 from the peculiar circumstances in which we are placed, the 
 paucity of the clergy, their distance from each other, the diffi- 
 
 * [Bishop Middleton, the first Protestant Bishop in India, was con- 
 secrated to that holy office in May, 1814, and died in July, 1822. In 
 June, 1823, Bishop Heher received consecration, and died in April, 1826. 
 In June, 1827, Bishop James assumed the same responsible and arduous 
 charge, and laid it aside, with his mortality, in August, 1828. In the 
 early part of 1829, Dr. Turner was elevated to what his immediate pre- 
 decessor well called '• the awful responsibility and isolated eminence" of 
 the Episcopal office, to descend from it again, almost at the same mo- 
 ment when our hearts were rejoicing in the Jivst report of his arduous 
 and active labours, somewhere, we know not where, in that "land of 
 disappointment, and sorrow, and death." In seventeen jeai8,four bish- 
 ops, of the very flower and prime of the Church of England, had run 
 their full career upon the shores of India; and, for the fourth time, 
 mnine years, was the chair of the Apostles vacant! — " To what purpose," 
 the worldly wise man will ask, "all this waste]" It were sufficient for 
 the Christian to say, "God knoweth!" The same divine government 
 under which, in old times, " the blood of the martyrs" became " the seed 
 of the Church," now reigns over India, and precious will the harvest 
 certainly be, whose seed-corn is of the choicest blood in Christendom. 
 But there is more than this that can be said. Immense as the cost ha." 
 been, there is, even to human apprehension, an immense return. Bish- 
 op's Mission- College is establishes. Where is the man that would 
 not give his life freely for such an enterprizc 1 More than this, the foun- 
 dations of the Church in India are laid, — laid by master-workmen, laid 
 fair, laid strong. They are cemented by Christian blood. The Lord ivill 
 keep the house so built. Still more, the examples of the four martyr 
 bishops are before the world. They have been bright and shining lights. 
 For a season we have rejoiced in their radiance. Even now it is not 
 faded from before us. It flames in their recorded lives. It gilds with 
 glorious light the path of duty and of immortality. The memoirs of Mid- 
 dleton, Heber, and James, now written, and of Turner, to be written, 
 are to the Church a legacy invaluable. It is a privilege to have lived with, 
 and to have lived after them. The heart which is not kindled by thw 
 perusal of them is stone. Long after their death, will they thus speak. 
 Their course was indeed brief and transitory, but it was resplendent with 
 immortal glory. — Am. Ed.] 
 b2 
 
( 18 ) 
 
 culty of communication, the changes and suspensions of duty 
 arising from sickness and the separation of families, and the 
 impossibility of bringing the peculiarly episcopal functions 
 into actual contact with every part of such an almost bound- 
 less diocese. 
 
 I cast myself, therefore, upon the providence and mercy of 
 God, and upon the affection of you, my reverend brethren, 
 in selecting such branches of duty as I may be advised, whilst 
 things remain as they are. The Venerable the Archdeacons 
 will continue to render all the aid in their power. His grace 
 the Archbishop of our Metropolitical See at home, under 
 whom we are all placed, will nourish our infant Churches 
 with paternal solicitude ; and will fulfil the assurances which 
 His Grace and the Lord Bishop of London were good enough 
 to give me of direction and support. 
 
 The rest we must leave with that divine Saviour who 
 " holds the stars in his right hand and walks amidst the golden 
 candlesticks,"* and who has said to his Apostles and Minis- 
 ters, "Lo, I am with you always even unto the end of the 
 world. "f He will sustain us under the trials and difficulties 
 which attend the Minister of his Gospel in every age and in 
 every place. It is "through tribulation," less or much, as 
 may seem best to Him, "that we must enter into the king- 
 dom of God. "| The truth of Christ has never yet been pro- 
 pagated successfully in a world of sin, ignorance, prejudice* 
 idolatry, and vice, without various sufferings and hindrances* 
 disappointments and griefs, on the part of those who had 
 .'the grace, "§ — the distinguished favour, — given them of 
 bearing a part in the work. Let us then take up our appoint- 
 ed cross and follow Christ. || Let us " suffer with him, that 
 we may also reign with him."^ The value of souls is inii- 
 
 * Rev. i. 12, 16, 20. f Matt, xxviii. 20. ± Acts xiv. 22. 
 § Eph. iii. 8. [" Unto me who am less than the least of all sainte, is 
 this grace given, that I should preach among the Gentiles the unsearcha- 
 ble riches of Christ."] | Matt. xvi. 24, ^ 2 Tim. iil 12, 
 
( 19 ) 
 
 nite. Next to the salvation of our own, is the importance 
 and blessedness of saving others. Eternity will soon burst 
 upon us, and efface every other glory but the glory of Christ, 
 and the honour of doing and suffering for Him. 
 
 But I have said too much. I am sure you will bear with 
 the numerous defects which will occur to you in this and all 
 I may do. Believe me, I feel even now a pleasure in send- 
 ing out to you this discourse, reluctant as I otherwise was to 
 publish it, because it gives me an early occasion of testifying 
 my love, though in so feeble and imperfect a manner. 
 
 Finally I would beg of you to unite with me in humble 
 petitions to " the throne of God's grace,"* that India may be 
 "filled with the knowledge of the Loid"f — that "all who al- 
 ready name the name of Christ, may depart from iniquity, "J 
 and may exhibit the truth and purity of the Gospel to the 
 surrounding native population, — that the ministers and " stew- 
 ards of Christ's mysteries"§ may "obtain mercy of the Lord 
 to be faithful"|! — that our right honourable and honourable 
 civil Governors and rulers may more and more recognize in 
 our peaceable, wise and consistent behaviour, the benefits 
 which Christianity renders to States by promoting order and 
 subjection to authority, and fixing the basis of obedience in 
 conscience towards God — and that, at length, the British Scep- 
 tre, which is distributing so largely in her Asiatic dominions 
 the benefits of jurisprudence, of commerce, of literature, and 
 of the arts, may have the exalted privilege of affording them 
 the opportunity of becoming acquainted with the most stu- 
 pendous of all discoveries, the Revelation of "the only true 
 God and Jesus Christ whom lie has sent.^J 
 I am, my dear Brethren, 
 Your affectionate friend and brother, 
 
 DANIEL CALCUTTA. 
 
 Palace, Calcutta, Jan. 18, 1833. 
 
 * Hob. iv. 16. f Isa. xi. 9. * 2 Tim. ii. 19. 
 
 B 1 Cor. iv. 1, 2. § 1 Cor. vii. 25. J John xvii. 3. 
 
SERMON. 
 
 ACTS XXVI. 1? — 20. 
 
 Delivering- thee from the people, and from the Gentiles, unto 
 whom now I send thee, to open their eyes, and to turn 
 them from darkness to light, and from the power of Satan 
 unto God, that they may receive forgiveness of sins, and 
 inheritance among them which are sanctified by faith 
 that is in me. Whereupon, king Agrippa, I was not 
 disobedient unto the heavenly vision : but shelved first 
 unto them of Damascus, and at Jerusalem, and through- 
 out all the coasts of Judaea, and then to the Gentiles, that 
 they should repent and turn to God, and do works meet 
 for repentance. 
 
 The festival of this day * well accords with the solemn duty 
 for which we are convened. "The Epiphany of Christ" 
 stands intimately connected with the labours of those who 
 go forth to "bear his name before the Gentiles. "t And if 
 ever there was an occasion when this connection should press 
 more forcibly upon the mind, it is on one like the present, 
 when, in the metropolis of the most extensive Oriental em- 
 pire ever entrusted to a Western sceptre, we meet, under the 
 auspices of the greatest protestant sovereign of Europe, and 
 of our highest Indian authorities, to dedicate by imposition 
 of hands and prayer, discreet and holy men to fulfil that com- 
 mission which in the text was first given to the great Apostle 
 of the Gentiles. 
 
 If I have, therefore, yielded to the wishes of my former 
 revered Diocesan, and now right reverend brother, the Lord 
 
 * [The Epiphany, or manifestation of Christ to the Gentiles.] 
 f Acts ix. 15. 
 
(22 ) 
 
 Bishop of London, in appointing so early a day after my ar- 
 rival amongst you, for the present service, and if I have fur- 
 ther been emboldened, after the example of the same distin- 
 guished Prelate, to make the Ordination public, and to take 
 myself, at least for this once, the previous discourse, I trust 
 I shall stand excused in the judgment of those who might 
 otherwise think that I had ventured too soon on this the most 
 important duty of my responsible office. 
 
 The subject to which I solicit your attention is, the com- 
 mission for promulgating the Christian faith, which St. Paul, 
 in that noble discourse before Agrippa, from which the text 
 is taken, testifies that he received from Christ himself. 
 
 In considering this commission we shall have to notice, 
 the great end which the Apostle had to keep in view in 
 executing it; the primary instructions which he delivered 
 in order to that end; and the spirit and manner in which 
 he discharged the whole office. 
 
 The first point regards the Gospel itself; the second, the 
 repentance which prepares for it ; the last, the state of mind 
 of the preacher. Topics these which will go at once to il- 
 lustrate the "Manifestation of our Lord to the Gentiles," 
 and to prepare, according to the direction of the rubric, for 
 the service which is to follow, by " declaring the duty and 
 office of such as come to be ordered Deacons and Priests, 
 how necessary those orders are in the Church of Christ, and 
 also how the people ought to esteem them in their office."* 
 
 The great end to be accomplished by the Gospel is thus 
 expressed : " To whom" (the people and the Gentiles) " now 
 I send thee, to open their eyes, to turn them from darkness 
 unto light, and from the power of Satan unto God, that they 
 may receive forgiveness of sins and inheritance among them 
 that are sanctified by faith that is in me." 
 
 Such is the scope of the Gospel uttered by a voice from 
 
 Rubric to Ordination Offices. 
 
( 23 ) 
 
 heaven, when "a light above the brightness of the sun shone 
 round about" the trembling Apostle, and when he was con- 
 stituted by that Jesus whom he had been persecuting, a 
 "minister and a witness" of the things which he then saw, 
 and of others which were afterwards to be made known to 
 him.* 
 
 This design unfolds both the benighted and ruined state of 
 man as a fallen creature, and the remedy for that state which 
 the unspeakable mercy of God has provided. Man is in spir- 
 itual darkness; the Gospel comes to pour into his mind a 
 heavenly light. Man is under the tyranny of Satan; the 
 Christian doctrine comes to bring him into the service of the 
 one living and true God. Man is under guilt and condemna- 
 tion; the goodness of God offers him remission of sins, and 
 the hope of an inheritance in heaven by the faith which is in 
 Christ. 
 
 With regard, then, to our natural slate, we cannot look 
 aright into the world now, or read the history of it in former 
 ages, without acknowledging that men as fallen creatures are 
 in the moral condition which the language of the text sup- 
 poses ; a state of spiritual blindness, of spiritual bondage, and 
 of consequent guilt and condemnation. 
 
 Has it not been true in every age, and is it not true now, 
 that " the natural man" (whether Jew or Gentile) "receiveth 
 not the things of the Spirit of God, for they are foolishness 
 unto him, neither can he know them, because they are spir- 
 itually discerned?"! Is not the account given of both these 
 classes of mankind exactly accurate still ? If the Epistles to 
 the Romans and Ephesians fully described the state of the 
 Gentiles as it was eighteen centuries since, do we not still 
 recognize the fidelity of the picture? And are not the in- 
 spired delineations of the character of the other class, the 
 Jewish people, when they had corrupted themselves and for- 
 
 * Acts xxvi. 13—16. f 1 Cor. ii. 14. 
 
( 24 ) 
 
 gotten the covenant of their God, substantially applicable in 
 the present day to large masses in the various nations of 
 Christendom ? Yes ; man since the fall has " his understand- 
 ing darkened, being alienated from the life of God through 
 the ignorance that is in him."* He is ignorant of the true 
 doctrine of the being and perfections of God, (in heathen 
 lands palpably so,) ignorant of the holy law of his Maker, 
 ignorant of his state of guilt before him, ignorant of the evil 
 of sin, of the way of forgiveness, of the nature ^nd means of 
 holiness, of the value of the soul, of the rule of the future 
 judgment, of the heaven and hell which follow. He is, in a 
 word, ignorant of the sources of true happiness, and of all 
 the points most essential to an accountable and immortal 
 being. 
 
 For what have the faint traces of an original revelation or 
 of the moral law imprinted at the creation on his heart, done 
 to remedy the ignorance of man, or what can they do ? Fine 
 sentiments may be found in heathen writers both of ancient 
 and modern times — fragments of truth scattered here and 
 there — but what considerable light have these ever shed into 
 the minds of the mass of mankind? Where is there any con- 
 sistent body of doctrine? Where any authoritative directions? 
 In what instances have these incoherent notions ever re- 
 claimed nations from idolatry, or preserved religion from 
 being corrupted by the basest superstitions and the most de- 
 grading and cruel and polluting rites? And what has phi- 
 losophy done, as often as revelation has been neglected even 
 in Christian countries, to enlighten and save mankind? No: 
 my brethren, you have only to look around you in Asia or 
 Europe, or to read the authentic accounts of those who have 
 had better means of information, to be convinced of the af- 
 fecting state of blindness which the world too uniformly pre- 
 
 * Eph. iv. 18. 
 
( 25 ) 
 
 sents. Humanity as well as Religion weeps over the moral 
 ruins of the fall. 
 
 Nor is spiritual darkness the whole of the case ; there is a 
 " power of Satan," as our text expresses it, a kingdom and 
 sovereignty of the evil spirit prevailing throughout the re- 
 gions of darkness — a spiritual bondage — a dominion and rule 
 of " the god of this world,"* which binds the souls of men, 
 and especially of the unenlightened heathen, in chains of ig- 
 norance and- error. We see this effected by systems of ha- 
 bitual domestic oppression, by the unnatural barriers of caste, 
 by the very character of the Heathen and Mohametan wor- 
 ship, by the contemptuous depression of the female sex, the 
 complicated and contaminating legends of a false mythology, 
 the endless fables concerning transmigration of souls, the tri- 
 lling and yet burdensome round of unmeaning ceremonies, 
 which twine about the mind of infancy, mould the earliest 
 associations of thought, entrench themselves in the ignorance, 
 pride, and selfishness of the human heart; and, supported as 
 they are by the subtilties of mystical metaphysics, cement 
 together a power of darkness, which goes to extinguish the 
 first remonstrances of conscience, to depress and almost an- 
 nihilate the standard of morals, and entangle men in inexpli- 
 cable labyrinths of false principles of reasoning and conduct. 
 
 But, what adds to all this gloom, the text implies the guilt 
 and condemnation which rest upon a rebellious world. This 
 completes the fearful picture. The declaration that men may 
 " receive, if they repent and turn to God, forgiveness of sins 
 and the inheritance of heaven by the faith which is in Christ," 
 of course supposes that till they thus turn and thus believe, 
 they remain excluded from both. Yes; what man knows of 
 God he abuses. The faint light of nature he obeys not. The 
 dictates of Conscience, feeble and partial as they are, he does 
 not act up to. The very " eternal power and godhead" of 
 
 * 2 Cor. iv. 4. 
 
(26) 
 
 the Creator, which are " clearly seen, being understood by 
 the things that are made," he " turns into a lie," and "wor- 
 ships and serves the creature more than the Creator who is 
 blessed for ever." His own law of morals, imperfect and 
 low and erroneous as it is, he continually infringes. He is 
 therefore " without excuse," and needs the pardon which is 
 only to be found by faith in Christ, in order to salvation.* 
 
 Nor do the greater advantages of the professedly Christian 
 nations exempt men, unless they individually obey the Gos- 
 pel, from the guilt and condemnation, to which ignorance of 
 God and subjection to the power of sin and Satan expose 
 them. " We have all" like the Jews of old "come short of 
 the glory of God."t Like the Jews, our privileges augment, 
 instead of lessening, our ingratitude and rebellion. God is 
 "no respecter of persons, but in every nation he that feareth 
 him and worketh righteousness is accepted of him ;"| whilst 
 in every nation, he that fears him not, but works unrighteous- 
 ness, and lives in the darkness of sin and under the dominion 
 of Satan, is exposed to condemnation. 
 
 To man, then, in this state of spiritual blindness, bondage, 
 and death, God displays a glorious light in the blessed Gos- 
 pel of his Son. " God so loved the world, that he gave his 
 only begotten Son, that whosoever believeth in him should 
 not perish, but have everlasting life."§ The Epiphany of 
 this blessed Saviour we now celebrate. He has been born, 
 has lived, has died, has procured salvation by a sacrifice o r 
 unutterable value, has ascended into heaven, has poured ou 
 of his Holy Spirit upon men, first in miraculous and then 
 permanently in sanctifying influences, and has established a 
 Church with its Christian Sabbath, its pastors, its sacraments, 
 its reading and preaching of the word, its litanies, and other 
 means of grace. For these purposes our Lord first commis- 
 
 * Rom. i. 19-32. f Rom. iii. 23. 
 
 i Acts x. 34, 35. i John iii. 16, 
 
(27 ) 
 
 sioned his Apostles, as in the case of our text, and then sub- 
 sequent ministers, whose labours he accompanies with his 
 blessing. 
 
 They go forth in every age — as the Apostles did at the 
 promulgation of Christianity — with this blessingupon them — 
 their object and aim is laid down in the words we are con- 
 sidering; it is to communicate the light which brings deliver- 
 ance and salvation. They preach, they teach, they invite ; 
 they proclaim that " God, who commanded the light to shine 
 out of darkness, is now shining into men's hearts, to give the 
 light of the knowledge of the glory of God in the face of Jesus 
 Christ."* As the Holy Spirit is pleased to bless their la' 
 bours, they "open (that is, they are the instruments of open- 
 ing) men's eyes, they turn them from darkness unto light, 
 and from the power of Satan unto God" — sinners — touched, 
 instructed, illuminated — believe in the name of the Son of 
 God, "and receive forgiveness of sins and inheritance among 
 them that are sanctified through faith which is in him." The 
 darkness as to them is passed — the yoke of Satan broken, the 
 guilt of sin remitted, the light of truth poured into the mind. 
 Sanctiflcation follows. Every ray of light tends to holiness. 
 Every truth goes to set them free from the bondage of sin 
 and error. The Minister, under the protection and supervi- 
 sion of his chief pastors, labours as a Missionary among the 
 heathen, gathers converts and establishes the ordinances of 
 'the Gospel, acts as one of a well regulated body of Clergy, 
 and at length, as the nations are evangelized, is aided, as cir- 
 cumstances are more or less favourable, by civil privileges 
 and laws. 
 
 His position is thus altered, but the end he keeps in view 
 is always the same. He aims at communicating to men, or 
 at fixing and increasing in their minds, as the case may re- 
 quire, the great blessings of the Gospel. As religion diffuses 
 
 2 Cor. it. 6. 
 
(28 ) 
 
 itself, Christian education, Christian catechizing*, Christian 
 knowledge, Christian sacraments, Christian habits, are pro-> 
 portionably vigorous : the first truths of revelation are gener- 
 ally known, the institutions of Christ honoured, and the light 
 of the Gospel prevails. As Christianity is corrupted or de- 
 clines, all its appropriate fruits languish. 
 
 Alas, in almost every part of Christendom, the illumination 
 of the Gospel is for substance as much needed now as 
 amongst the heathen themselves. St. Paul's commission ex- 
 tended not only to " the Gentiles," but to the professed peo- 
 ple of God, the inhabitants of "Damascus and Jerusalem and 
 of all the coasts of Judaea. "* Ours also comprehends profes- 
 sed Christians. For how many amongst us are living in all 
 that darkness, all that neglect of God, that ignorance of the 
 first principles of the Gospel, that habitual vice and irreligion 
 which are as bad, yea far worse in them, than in open idol- 
 aters. 
 
 How large a number, also, are imbibing, by a false educa- 
 tion, the most dangerous heresies ; and whilst they are 
 brought up to admit Christianity generally, deny all those pe- 
 culiar truths in which Christianity consists — the fall of man, 
 the divinity of Christ, his atonement, the personality and in- 
 fluences of the Holy Spirit, regeneration and sanctification by 
 his grace, communion with God the Father of spirits, and al- 
 most the whole of the spiritual life. 
 
 How large a number, again, are now taught to trust their 
 own understanding, to boast of their intellectual prowess, to 
 contemn whatever partakes of the nature of mystery, to deny 
 that man is responsible for his belief, to consider all religions 
 the same, and forget the distinctive and mighty authority of 
 revealed truth. 
 
 All this is what constitutes darkness — this is the bondage of 
 Satan — this is spiritual death,, 
 
 * Last verse of the text. 
 
(29 ) 
 
 The Minister therefore must proceed. He must keep the 
 great light of Christianity ever in his eye. He must strive 
 still, as circumstances require it, "to open men's eye's, to 
 turn them from darkness to light and from the power of Satan 
 unto God," that they may "receive, by the faith that is in 
 Christ," as being peculiarly fixed upon his sacrifice, "for- 
 giveness of sins and an inheritance among them that are sanc- 
 tified," and so prepared for the enjoyment of that heavenly 
 state to which the blessing of justification entitles them. 
 
 What an ennobling object, then, is that of the Minister and 
 Missionary of Christ ! Varied, indeed, according to the 
 changing aspect of things, but in substance ever the same! 
 More striking and prominent in the case of Heathen and Mo- 
 hametan converts, but not less real in the instance of every 
 sincere penitent. If the philanthropist, the philosopher, the 
 statesman, the political economist, the students of medicine 
 or of the useful arts, are delighted with their several projects, 
 both as they are connected with the joy of discovering truth, 
 and with the hope of augmenting the happiness or lessening 
 the sorrows of their fellow-creatures, what should the Minis- 
 ter and Missionary feel, when he is honored with the high 
 commission of communicating the greatest spiritual blessings 
 to the whole race of mankind. 
 
 This design as much rises in importance and dignity above 
 every other, as the soul is more noble than the body, eternity 
 greater than time, and holiness and heaven more valuable than, 
 the transitory possessions of this world. 
 
 Such is the estimate, then, which we are to form of the 
 blessings of the Gospel, and of the necessity of the office of 
 the ministry in the Church of Christ. We are not to sink 
 down to the low standard of human opinion in the day in 
 which we live, but to rise to the elevation of the divine word. 
 We are not to estimate the value of the ministry by the dis- 
 dain now too commonly poured on all ancient institutions, 
 but by the inseparable connection which the Almighty has or- 
 c 2 
 
(30) 
 
 dained between the means he has appointed, and the light he 
 conveys by them. This connection is so strict, that, though 
 God alone can open the eyes of men, yet in the text He is 
 pleased to attribute this and all the subsequent blessings to the 
 Minister himself. — "I send thee to open their eyes," is the 
 language employed,— not that the preacher is to arrogate in 
 any measure to himself what is peculiar to God, but that he 
 may learn what that power of the Spirit is which will attend 
 his labours and bring about the great end which he is to have 
 in view. — But we proceed to consider, 
 
 II. The primary instructions which the Apostle deliver- 
 ed in order to accomplish the ends of his commission : " I 
 shewed them that they should repent and turn to God and do 
 works meet for repentance." 
 
 I call these the primary instructions, because the Epistles 
 sufficiently teach us, that, after the doctrines of repentance 
 and faith in Christ have been delivered and the great bless- 
 ings of the Gospel have been received, unnumbered heads 
 of instruction remain to be treated of, for the further edifica- 
 tion of the sincere but inexperienced Christian. The first 
 instructions of the Minister of Christ however, in pursuance 
 of his great commission, relate to the first duty of man, upon 
 the message of the Gospel being brought to him, repentance 
 and turning to God. It will be found, I think, on looking 
 carefully at the text, that whilst the blessings themselves 
 which we have been considering, are represented as the di- 
 rect work of Almighty God by the instrumentality of the 
 word ; the duty now before us is represented as the act of 
 man in obedience to that voice of conscience to which reve- 
 lation is addressed. The former topics respected the Gospel 
 itself; this the state of mind in which man receives it. The 
 former had a reference to God and the influences of his 
 grace ; this to man and the effects of that grace upon his 
 heart. The operations of the Spirit are so far from being in- 
 consistent with man's duty and the use of means, (inexpli- 
 
( 31 ) 
 
 cable as the point of conjunction is to us,) that they are evi- 
 dently introduced in the text as the very reason and ground of 
 the Apostle's instructions. So much is this the case that the 
 several terms employed in the two branches of the passage 
 seem to me to correspond to each other. Each consists of 
 three members which answer the one to the other. To the 
 blessing of " opening the eyes of men" stated in the first part, 
 stands related the instruction in the second that " men should 
 repent." To the blessing of "turning men from darkness 
 unto light," corresponds the direction that " they should turn 
 to God;" whilst the additional clause, "from the power of 
 Satan unto God," appears to answer to the additional com- 
 mand, " and do works meet for repentance." 
 
 There is a harmony in every part of truth. We are not 
 to oppose one passage of Scripture to another. We are not 
 to sink or weaken one portion in order to elevate another ; 
 much less are we to neglect or omit any ; but we are to com- 
 pare every part with the general tenor of Scripture on the 
 same subject, and to observe the subordination which each 
 severally bears to the rest, and then to use the whole for the 
 ends and in the proportion which we see laid down by the 
 unerring Spirit in the word. 
 
 The Minister, then, going forth among the Gentiles, or ad- 
 dressing the mass of merely professing Christians, in pursu- 
 ance of his commission, is first to keep in view his great ob- 
 ject. He is sent to open the eyes of the spiritually blind, to 
 turn those in moral bondage from darkness unto light and 
 from the dominion of Satan unto God, that by faith in Christ 
 they may be brought to pardon, holiness, and heaven. So 
 far all is clear. But he naturally enquires next, in what way 
 is he practically to enter on his work ? This is the difficulty. 
 What is he to say to men, and on what footing to address 
 himself to them ? The verse of the text now to be considered 
 answers the enquiry. 
 
 He is to come to them as reasonable and responsible crea- 
 
(32} 
 
 tures and first call on them " to repent;" that is, to change 
 their judgments and thoughts with respect to sin, to feel a 
 heart-felt sorrow, grief, shame, and confusion of face on ac- 
 count of it ; to acknowledge its guilt, its ingratitude, its pollu- 
 tion ; to trace it out, and confess it as discovered, in his thoughts, 
 desires, affections, tempers, words, and conduct. He is to bid 
 the sinner, whether idolater, or the devotee of a false pro- 
 phet, or the indolent, ungodly, uninformed, and unholy fol- 
 lower of the Christian name, to know who God is, what he 
 has done for man, what claims he has upon his creatures, 
 what a law he has given them, what a redemption he has 
 wrought out by his own Son, what blessings of illumination 
 and grace he is ready to bestow by his Holy Spirit, what a 
 judgment awaits the transgressor after death — and on the foot- 
 ing of these truths he is to call on him to repent. 
 
 He is to do more. He must instruct him, in the second 
 place, " to turn to the God" who is inviting him to salvation. 
 He must call on him to forsake his idols, his false worship, 
 his vain rites, ceremonies and legends, his vices and impuri- 
 ties, and to turn to the one living and true God, to become his 
 servant, to give him the glory due unto his name, to " wor 
 ship Him who is a Spirit, in spirit and in truth,"* to repent 
 of all the dishonor he has done to this great and glorious Sov- 
 ereign, and to devote his future life to his praise. Or if he 
 addresses nominal believers, he must bid them turn from that 
 neglect, that ignorance, that irreligion, that pride, those lusts,, 
 that violation of the Sabbath, that dishonesty, that eovetous- 
 ness — all those sins and follies on which the heart was idol- 
 atrously placed and which constituted the real objects of his 
 supreme love and confidence, to the exclusion of the first duty 
 of a creature, the love of his infinitely glorious Creator. He 
 displays before the conscience of each class of men the attri- 
 butes, the majesty, the salvation, the revealed will of this 
 
 * John iv. 24. 
 
( 33 ) 
 
 great God — he describes the happiness of his service, he 
 dwells upon his promises of grace, more especially the bless- 
 ings of deliverance and rescue from spiritual darkness which 
 the commission before us exhibits, and thus he uses all per- 
 suasions to lead him to turn to God in sincerity and truth. 
 
 He closes his exhortation by pointing out the necessity of 
 those " works meet for repentance," without which all pre- 
 tences to penitence are vain. ■ This is the instruction which 
 answers to the third blessing of •' being delivered from the 
 power of Satan," as the previous instructions do to the two 
 preceding. As this " power'of Satan" appeared in those " un- 
 fruitful works of darkness" in which men lived, so "the 
 power" of God will appear in " fruits meet for repentance," 
 works that are agreeable to such a state of mind and flow from 
 it. Such works are — fleeing from occasions of idolatry, mak- 
 ing restitution to those whom we have defrauded, confession 
 where we have concealed or perverted the truth, entreaties 
 for forgiveness to those whom we have defamed or injured, 
 acts of benevolence to the poor whom we have neglected, a 
 spirit of enquiry and teachableness where we have been fierce 
 and obstinate, an abstinence from particular sins as we come 
 to know them to be such, the performance of what we dis- 
 cover to be our duty, vigilance against the evils to which we 
 have been most exposed, diligence in using the means of grace, 
 especially in keeping holy the Lord's day, care to shun the 
 immediate causes of temptation. — In a word, every thing by 
 which man can undo what he has sinfully done. 
 
 These are, then, the primary instructions of the Minister, 
 which he must make subservient to the great end he has in 
 view. The connection of such instructions with the glorious 
 light of Christianity is obvious. The messenger of Christ 
 addresses a beniglitened world on the footing of their account- 
 ableness, with a constant reference to the Gospel as God's 
 appointed method of bringing them to illumination and sal- 
 vation, 
 
(34 j 
 
 Man is a sinner — God is the Sovereign Creator, Benefactor, 
 Judge whom he has offended. — Here the Minister begins. 
 Idolatry is the highest of all provocations against this one 
 glorious Majesty of heaven. — This is the next step. False 
 modes of worship, impostures, superstitions, ceremonies sub- 
 stituted for obedience, are insults upon his infinitely pure and 
 holy nature. — This is another point. Ignorance, contempt 
 of God, scepticism, irreligion, profaneness, impurity, vanity, 
 self-conceit in professed Christians, yet more displease and 
 affront the God whom such men have the means of knowing. 
 This embraces a fourth class of topics, and closes the first 
 part of the message. 
 
 Man must repent and turn to God, or perish — this is the 
 command which immediately follows. There is but one way 
 of salvation — one God and Father of all — one Saviour and 
 Mediator — one great light bursting forth across the universal 
 darkness of nature. There is no trifling with truth. The 
 Bible is an authoritative revelation of God's will to man. 
 " God hath commanded all men every where to repent."* 
 Thus the Minister lays a foundation for a decisive obedience 
 to the Gospel. 
 
 Men are next encouraged to repent by the immense love 
 of God in the gift of his Son as a sacrifice for sin, and the 
 mighty operations of his Spirit, preventing them and co-opera- 
 ting with them in their turning to him. Here is the great mo- 
 tive which the minister has to propose. When the sinner, 
 illuminated by the doctrine of salvation and the grace of the 
 Spirit, begins indeed to relent, to consider his ways, examine 
 the truth set before him, and read the holy word of revelation ; 
 when he discovers the one glorious Creator of all things and 
 turns to him, casting away his idols and his vanities, his lusts 
 and his habits, that he may serve and obey the one living and 
 true God, then the Minister rejoices, that his end is accom- 
 
 * Acts xvii. 30. 
 
( 35 ) 
 
 plished. And not less so, when he sees nominal Christians 
 begin sincerely and from their hearts to study and obey that 
 Gospel, which before they neither understood nor loved. 
 
 Thus are men of all classes brought up to the great end of 
 the commission given to Ministers by Christ, whose person 
 and sacrifice is the one glorious object of their faith and de- 
 pendence. The Minister stops not at repentance, as the end, 
 or even as the principal part of Christianity — but uses it as 
 the indispensable means towards that illumination and rescue 
 from the power of Satan, which lead to pardon of sin by the 
 faith which is in Christ. This is the point. Forgiveness, 
 the holiness which ever accompanies it, and hope of "the 
 inheritance of the saints in light" is, properly speaking, the 
 end, the high end of the Christian religion. Every thing 
 both in the blessings and in the instructions of the Gospel 
 terminate in the person of Christ, who is the "Sun of right- 
 eousness,"* the " Light that lightens the Gentiles, and the 
 Glory of his people Israel."! By his death and sacrifice 
 only do we obtain salvation. It is by " the faith which is in 
 him" that we are justified and accepted — not by faith as a 
 work of man, nor by illumination of mind, nor by turning to 
 God, nor works meet for it — none of these can merit heaven ; 
 our best doings are full of defect and can never answer the 
 demands of God's law, much less contribute to atone for for- 
 mer sins. But it is the obedience unto death of the Son of 
 God, that is the meritorious cause of pardon and eternal life; 
 whilst faith is the instrument or means of receiving the prom- 
 ised benefit, and repentance the sine qua non, or indispensa- 
 ble prerequisite which the Gospel enjoins — without which 
 indeed there can be no true faith. Thus the person and work 
 of Christ stand forth prominently as the great object in which 
 the light of the Gospel is concentrated, and to which its pri- 
 mary instructions lead. The Epiphany or Manifestation of 
 
 * Mai. iv. 2. | Luke ii. 32. 
 
( m ) 
 
 Christ is " all in all."| " We preach," saith our Apostle, in 
 another place, " Christ crucified, to the Jews a stumbling- 
 block and to the Greeks foolishness, but to them that are 
 saved, both Jews and Greeks, Christ the wisdom of God and 
 the power of God."* 
 
 By this method, then, the conversion of man has in fact 
 ever been wrought, and by no other. The grace of God ex- 
 hibited in all its exuberance ; the duty and responsibility of 
 man retained in all their obligation — Christ exalted as the 
 grand discovery of revelation ; the reasonable creature treated 
 on the footing of his obvious accountableness before God. 
 
 On these broad topics my dear brethren, let me exhort you 
 to dwell. Go not into refinements, speculations, the nice 
 distinctions of an over-systematic theology — but keep on 
 strong and clearly revealed points which affect the conscience 
 and are immediately connected with the salvation of the soul 
 of man. The mode of the Spirit's operations, the exact point 
 of concurrence between divine agency and man's will — the 
 purposes and secret designs of God, the order of the divine 
 decrees, the mysterious fact of the first entrance of moral 
 evil, the best method of reconciling to our feeble apprehen- 
 sions all the different statements of Scripture — these are 
 questions on which differences of judgment will of necessity 
 arise, because the whole case appears not to be revealed, but 
 only certain parts of it for our practical guidance. Nor will 
 these differences of opinion be of consequence, whilst they 
 are kept entirely subordinate in our own minds and in our 
 doctrine, to the plain and acknowledged truths of the Gospel 
 — the fall and corruption of our nature, the moral inability of 
 man to any thing spiritually good, the operations of grace as 
 the source of all holiness, our duty and responsibility as ac- 
 countable creatures, justification by faith only, supreme love 
 to God, and universal obedience as the fruit of faith and evi- 
 
 1 Cor. i. 23. i Col. iii. 11. 
 
( 37 ) 
 
 dence of a justified state; and a holy, humble, retired walk 
 with God in prayer and communion; whilst we ascribe un- 
 reservedly to his grace and most merciful will the first rise 
 and all the application of salvation. 
 
 But it is time for us to proceed from these views of the 
 Great End of the Apostolical Commission and of the Primary 
 Instructions which are to be given in order to that end, to the 
 consideration, in the 
 
 Illci place, of the spirit and manner of the Minister in 
 the discharge of his office. 
 
 The main characteristics of the Apostle's spirit, as appar- 
 ent in the text, are, first, obedience to the will of God — then 
 holy activity in the prosecution of his work — lastly a firm 
 reliance on the providence and care of the Almighty. 
 
 1. He that will discharge aright such a high commission 
 must "not take this honour upon himself, but be called of 
 God as was Aaron"* — there must be an obedience resting 
 upon a divine command. 
 
 11 Unto whom now I send thee," were the words of our 
 Lord when he commissioned our Apostle. "I was not dis- 
 obedient to the heavenly vision," are the terms in which the 
 Apostle replies to the command. 
 
 Our cirumstances now materially differ from those of St. 
 Paul. We have no direct inspiration, we lay no claims to 
 miraculous gifts, we have no commission to promulgate a new 
 dispensation, we have no power to inflict extraordinary pun- 
 ishments, we have no directions to indite Epistles for the au- 
 thoritative guidance of the Church. But an authority there 
 must be, and an obedience on the footing of tHat authority, 
 in the case of every real Minister — an authority external by 
 the voice of those to whom it is committed to " call and send 
 Ministers into the Lord's vineyard, "t and an authority inter- 
 
 Heb. ▼. 4. f Art - XXIII. 
 
 D 
 
( 38) 
 
 nal by the movements of God's Spirit upon the mind to be 
 judged of by its proper effects and evidences. 
 
 And here I am called on by the rules of the Church and 
 by the nature of the present service, to beg your attention to 
 the question of the authority of our Apostolical Reformed 
 Church in sending out Ministers in the manner she is this 
 day about to do, into the field of evangelical labour. The 
 case is so simple, that we have only to entreat a candid con- 
 sideration. If some time is necessarily required for detailing 
 the several steps of the argument, you will, I am sure, on 
 such an occasion as this, bear with me. 
 
 1. That the Apostles had a full authority over all the Min- 
 isters and teachers of the primitive Church has never been 
 disputed. 
 
 2. That during their lives certain Ministers, — Timothy 
 and Titus — had an authority committed to them by the Apos- 
 tles for presiding over the other Ministers of Ephesus and 
 Crete — for ordaining Presbyters or Elders in every city, 
 as he had appointed them, — for charging some that they 
 should preach no other doctrine than that of the Apostles 
 — for setting in order the things that were wanting,* — for 
 deciding matters of controversy, — for receiving accusations 
 and exercising, jurisdiction — for rebuking heretics, — for ap- 
 portioning maintenance — for regulating the public prayers of 
 the Church — for repressing the intrusion of women as teach- 
 ers — and for watching and overseeing* generally the flocks 
 and the Ministers of them, are facts as little to be doubted as 
 any which are to be deduced from the Apostolic writings.! 
 
 3. Further, that at the close of the sacred canon, the sur- 
 viving Apostle St. John, thirty years after the death of most 
 of the Apostles, and when the Churches had been long in a 
 settled state, addressed the chief pastor in each of the seven 
 
 * T* Xii7rovTdi, " things left undone." Tit. i. 5. Marg. 
 f Epistles to Tim. and Tit. passim. 
 
( 39 ) 
 
 Asiatic Chinches, as the Overseer or Superintendent presett- 
 ing over the presbyters and people, so that on him the faults 
 of the Churches reflected disgrace and their good conduct 
 praise ; that is, that he same authotity which St. Paul had 
 committed to Timothy was possessed by his successor, the 
 Angel of the Church who resided at Ephesus when St. John 
 wrote — and so of the rest of the seven Churches, cannot be 
 reasonably questioned.* 
 
 4. Nor can it be doubled whether this order of ecclesiasti- 
 cal government, was designed, in its general features, to con- 
 tinue as the Apostles left it. For to suppose that an order of 
 things enjoined by men inspired to regulate the Church of 
 Christ is not binding upon us (unless indeed it be abrogated 
 by an authority equal to that by which it was enacted — which 
 is not pretended in the present instance) goes to sap the whole 
 foundation of faith. A regulation made by divinely author- 
 ized persons in a society that was designed to be perpetual, 
 is of course perpetual, unless it be otherwise expressed. 
 
 5. Accordingly, it is confessed that, in point of fact, for 
 fifteen centuries after the times of the Apostles, no govern- 
 ment of the Church obtained but that which was administered 
 by Ministers who received indirect succession from them the 
 exclusive rights of superintendence and ordination, who were 
 called in the age immediately following that of the Apostles, 
 by the same name as that which distinguishes them from 
 Presbyters at present, that of Episcopi or Bishops. To men- 
 tion only the case of Apocalyptic Churches, the Bishops of 
 Smyrna, Ephesus, Philadelphia, &c. are familiarly spoken 
 of, during the persecution of the second and third centuries, 
 as possessing the same diocesan authority as at the time of 
 St. John. Ignatius, again, the contemporary of that Apostle, 
 who suffered martyrdom about A. D. 107, speaks of the three 
 orders as essential to a Christian Church. Irenaeus, who 
 
 • Rev. i. iu iii. 
 
(40 } 
 
 flourished in the second century, informs us that his master 
 Polycarp was made Bishop of the Church of Smyrna by the 
 Apostles. I need not speak of Tertullian, Cyprian, Chrysos- 
 torn, Jerom, Augustine, and the series of witnesses in later 
 ages, because the fact has never been seriously denied. 
 
 6. In the sixteenth century, indeed, Calvin, Beza, Luther, 
 Melancthon, with our Cranmer and Ridley, and all the leaders 
 of the Reformation, though some of them from circumstances 
 afterwards adopted a presbyterian discipline, yet admitted the 
 superior authority of the episcopal. And it is quite obvious 
 that in the contests of the succeeding centuries (as in those 
 of later times in our own) political feuds, and not the religious 
 question alone, has been, and is, the real source of the unhap- 
 py divisions. 
 
 7. So plain is the case for Episcopacy when candidly stat- 
 ed. To which the only objection that I know of is drawn 
 from the term Bishop or Overseer being sometimes employed 
 in the New Testament for those who had any oversight in the 
 Church, and not for chief pastors, as Timothy and Titus, only. 
 
 But it is not for a name that we chiefly contend, but for the 
 spiritual superintendence and authority which Christ has or- 
 dained. If we were to yield the term, which we are far from 
 doing, it would still be true, that the office first discharged by 
 the Apostles, then committed by them to Timothy and Titus, 
 and afterwards exercised by the Angels or Messengers of the 
 Asiatic Churches, was of perpetual authority in the Church. 
 But with regard to the mere title, which is simply descriptive 
 of the duty of superintendence, it was natural that it should 
 only gradually be appropriated, as the thing designated by it 
 became prominent and distinct before the eyes of men. Things 
 usually exist long before their names, which become attached 
 to them in process of time.* The episcopal or superintend- 
 ing office was less complete during the lives of the Apostles,, 
 
 * Hooker, 
 
(41 ) 
 
 because the superior power rested with them, and the func- 
 tions of Timothy and Titus were delegated. After their 
 death, however, as these functions and this authority appeared 
 in unrestrained action, the definite and appropriate title would 
 follow. At the ctose of the sacred canon, the name Angel 
 (or delegate, whether of God or of men) was the term em- 
 ployed by our Lord in the epistles to the seven Apocalyptic 
 Churches as the appellation then commonly given to the pre- 
 siding pastor. When the whole apostolic college were dead, 
 the highest order in the Church would soon receive by gene- 
 ral consent the title of, The Overseers of the Bishops, as their 
 principal duty, that of overseeing and providing for the Church, 
 then rested fully in them. 
 
 Nothing is more common than for terms to be used at dif- 
 ferent times and under altered circumstances, in two senses, 
 the one general, the other more definite and peculiar. The 
 words Disciple, Apostle, Deacon, Overseer or Bishop, and a 
 multitude of others occur in a restrained and also in an un- 
 restrained sense. They designated at first any learner, any 
 messenger, any minister, any overseer; but they have long, 
 by a well established usage, come to signify, A learner taught 
 by Christ, A messenger sent immediately by Christ, One of 
 a particular order of men in Christ's Church, One having 
 oversight of a number of presbyters and flocks in a certain 
 district. We need not, therefore, even concede the point of 
 the title, but may safely assert that whilst the chief authority 
 was in the hands of the Apostles, the word was naturally ap- 
 plied to all who had any charge or superintendence in the 
 Church, whether over the clergy, or of a separate flock ; but 
 that after their death, those who succeeded to their functions 
 of government and ordination, began to be called, by way of 
 distinction, The Overseers or Bishops. Thus when this 
 designation became permanently appropriated, the word Apos- 
 tle was left to denote the immediate messengers sent forth by 
 Christ; the word Angel was disused, as in its ordinary sense* 
 d2 
 
( **) 
 
 too high and as no longer necessary ; and the term Presbyter 
 remained for those who presided over particular congrega- 
 tions. But we dwell not upon a mere name. The Bishop 
 may still be called,, as indeed he is, a presbyter, with respect 
 to the general administration of God's word and sacraments; 
 and the presbyter may still be termed an overseer or bishop, 
 as it regards the superintendence of his peculiar charge. Let 
 only him who bears chief authority in the Church be considered 
 of a distinct order, and be now known, as he has been from 
 the apostolic times, by the word Bishop in its emphatic and 
 distinctive sense. It is enough that the office is clearly of 
 Divine institution, though the name be of human, so far as the 
 appropriation of the terra extends, and no further ; for in the 
 age next the apostolic it was in established use. 
 
 The objection raised therefore from the general employ- 
 ment of the title before the office in its specific form was com- 
 pletely in action, rather confirms than weakens the main 
 argument; concerning which, upon the whole, I must be 
 allowed to say that moral demonstration hardly admits of more 
 satisfactory proof.. 
 
 8. But, indeed, the infirmity of the Church and the corrup- 
 tion of man have always seemed to rne so strongly to recom- 
 mend an episcopal polity, and the manifest evils of other 
 disciplines have pressed themselves on my mind with such 
 force, that even if the argument from Scripture and from anti- 
 quity were less complete,, the general directions of the Apostles 
 would suffice to satisfy my own mind. " Let all things be 
 done decently and in order/'* is a canon sufficient to recom- 
 mend to the common understanding of men a well regulated 
 diocesan episcopacy with a jurisdiction duly moderated by 
 the voice of its Presbyters. A similar government prevails 
 in families, in societies, in states, in kingdoms* Supreme 
 eonttoul must, under God, be lodged somewhere,, or the 
 
 * iConxiv.40} 
 
( « ) 
 
 selfishness of our nature would soon break out into endless dis- 
 order. Above all, then, must it be so in " the house of God, 
 which is the Church of the living God, the pillar and ground 
 of the truth."* 
 
 9. That our own Church, thus founded on the apostolical 
 model, has all the requisites to a pure Church of Christ I will 
 not stop to argue. 
 
 She has been acknowledged by the best judges to be the 
 purest of all the prolestant communities ; as her Liturgy, her 
 Offices, her Articles, and her Homilies were drawn up with 
 the greatest deliberation, and at a time when the Reformation 
 had for nearly half a century been casting light upon every 
 question of doctrine and discipline. They are admitted to 
 be most scriptural. Her moderation also on all doubtful 
 points, the decency and simplicity of her worship, the large 
 portions of the holy Scriptures which are read in her ser- 
 vices, her primitive administration of the sacraments, her 
 edifying series of fasts and festivals, have long formed a 
 subject of admiration for discordant parties, as tending to 
 protect religion at once from the inroads of heresy, super- 
 stition, and enthusiasm. Especially is her confession of 
 faith, expanded as it is in her Homilies, a model of evangeli- 
 cal doctrine. She has accordingly stood forth for three 
 centuries the bulwark of Christianity in the greatest of the 
 protestant nations.! 
 
 10. With regard to the objections to which the aspect of 
 the times at home may again have given a temporary impor- 
 tance, as they have been repeatedly answered, I will be almost 
 wholly silent. I will only observe that those who withdraw 
 from a national Church, because of the necessarily general 
 language of her offices — or because of the accidental change 
 by the lapse of time and the current of modern theological 
 
 • 1 Tinuiii. 15. 
 
 ■\ Some of these paragraphs were omitted iu the delivery for want oft 
 lime, 
 
(44) 
 
 language, in the signification of a single term, regeneration — 
 or because of decay at times in that which no platform of dis- 
 cipline can ensure, the personal piety of her ministers — or 
 because of supposed defects in the mode of her connection 
 (so salutary in itself, though not essential to her as a Church) 
 with the State which protects it — or because of the greater 
 or less extent of dioceses, or the mode of apportioning sup- 
 port to the Clergy — or on accountof indiscreet or exaggerated 
 and really false admissions of individual writers unauthorized 
 by their superiors, appear to me not to understand the grounds 
 of communion with a visible Church of Christ; which whilst 
 her doctrines and confessions remain untouched, her primitive 
 ecclesiastical polity, her scriptural Articles, her devotional 
 and sublime Liturgy — in a word all that constitutes a pure 
 visible Church of Christ, can never be safely deserted for 
 such defects as spring from the corruption of man, and the 
 infirmities and imperfections of all he does, and which no 
 changes of merely ecclesiastical polity could remove. To ad- 
 vance such objections is merely to say that our Church is not 
 a perfect one. Before the members of it can consistently 
 withdraw from its communion, and by withdrawing aid, how- 
 ever unintentionally, to overthrow it, a ease must be made out 
 something resembling that of our Reformers when they came 
 out from the Church of Rome — That her doctrines, once 
 simple and scriptural, have been changed by public authorita- 
 tive acts and documents — that she has introduced as articles of 
 belief tenets and usages which partake of the nature of idolatry 
 — that she has undermined the foundation of faith by setting 
 up the authority of tradition as co-ordinate with that of holy 
 scripture — that she has virtually introduced other mediators 
 besides the only Mediator and Saviour Jesus Christ — that she 
 has set up a claim of infallibility and exclusive salvation — 
 that she has indignantly spurned at all attempts, however dis- 
 creet, to restore her to her original principles and confessions — ■ 
 that she persecutes and silences all who differ from her — and 
 
( 45 ) 
 
 that, instead of retracting, she has openly confirmed and 
 made her own the accumulated errors of ages. 
 
 Here is a case clear, strong, palpable. But for individual 
 Christians to begin by speculatng abstractedly on their natural 
 rights, to magnify errors and inconveniences and abuses inci- 
 dent to all schemes of Church polity, to draw up theories of 
 possible improvements, and to launch forth on a voyage of 
 discovery, as it were, after forms of ecclesiastical discipline ; 
 as if nothing had been settled by the experience of eighteen 
 centuries, and nothing was due to the testimony of antiquity 
 as to matters of fact — is surely to bring in interminable con- 
 fusion. A man might almost as well pretend to act thus as to 
 his subjection to civil authority. All society, civil or re- 
 ligious, implies a partial sacrifice of our natural liberty for the 
 common benefit. And no individual should disturb the peace 
 of Christ's flock till he is prepared to reply to these two 
 questions : Is he ready to subvert altogether the existing or- 
 der of Church government? and, is he sure that he has a fair 
 probability of substituting another decisively better? Till he 
 can answer these fearful questions in the affirmative, the far 
 wiser course is to give himself to prayer for that grace of Al- 
 mighty God which alone can set right the disorders whether 
 of nations or individuals — and to seek to remedy, in the 
 unity of the Church, particular evils as they are discovered.* 
 
 11. It will be remembered that in this lengthened state- 
 ment I am instructing the members of our own communion 
 only, and especially the young, in the grounds of a rational 
 adherence to the religion of their fathers. With others I 
 venture not, I desire not, to interfere. I yield most cheer- 
 fully to them the freedom of opinion which I claim for my- 
 self. To set every thing right according to our several judg- 
 ments is impossible. Let us each, then, pursue our convic- 
 
 * These sentiments, and yet more strongly expressed, I published 
 when a private clergyman, fourteen years since. 
 
(46) 
 
 tion of duty, and let us work in the very best manner the ex- 
 isting materials and machinery found to our hand. Let us 
 expend our strength, not in proselyting our fellow Christians 
 to our particular forms, but in converting the Heathen and 
 and Mohametan population, and in promoting truth, peace 
 and holiness amongst all who are already Christians. This 
 is the truly charitable spirit. In this I am persuaded I shall 
 have the concurrence of all thoughtful and discreet persons 
 of whatever confession, in this vast empire. It is not such 
 well-informed and pious persons, even if they are adversaries, 
 that I fear. The learned members of the Church of Scotland 
 and of all the foreign Churches of Europe and Asia I esteem 
 and venerate. It is rather the inexperience of young, though 
 well-meaning, individuals that I dread — who, though very 
 slightly furnished with learning and only moderately read in 
 past history, think they possess, in good intentions and a dis- 
 regard of consequences, all that is necessary for assailing the 
 most venerable and scriptural Churches. On this subject I 
 concur with my reverend predecessor, the first Bishop of 
 this See. "If they act," says that great name, referring to 
 different missionary institutions, not of the Church of Eng- 
 land, "on the views of compassion for the heathen which 
 alone are professed," they will "avoid, instead of seeking, 
 collision with the Established Church, or even with any sect 
 which has accomplished so much that it may be said to be 
 already in possession. The practicability of adopting this 
 course of conduct for . the present cannot be questioned. 
 What immeasurable tracts still remain untrodden by believ- 
 ers in Christ." — " By such a course of proceeding the work 
 of conversion would be more rapid than it is at present; and 
 though nations might thus be gained over to modes of faith 
 which we could not in all respects approve, yet, convinced 
 that Christianity in any of its forms is beyond comparison 
 better than paganism, we should bless God for the result."* 
 
 * Bonney's Middleton, p. 222. 
 
( «1 ) 
 
 12. For myself, I am persuaded that our national Estab- 
 lishment is peculiarly adapted for nourishing the infant 
 Churches in Eastern Asia. The native converts can never 
 stand safely alone. A general Christianity would soon be no 
 Christianity at all. A scriptural liturgy, offices for the sa- 
 craments, a well-regulated ministry, a presiding helper and 
 overseer, that is, a Bishop, and the protection of a Christian 
 State are most needful for their steadfastness and growth in 
 Christianity. Amongst the possible forms of Church govern- 
 ment, then, surely our own would have a claim to consider- 
 ation, even if she had not set her foot in India. Her mild pa- 
 ternal discipline, her tolerant spirit, her moderate and wise 
 and scriptural doctrines, her simple affecting liturgy, well 
 qualify her to give solidity and permanence to the young and 
 feeble religion of Asia. But she is already amongst us and 
 is gradually diffusing herself by her Chaplains and Mis- 
 sionaries. She makes therefore a peculiar demaud on the 
 allegiance of those who profess to be her members. Nor do 
 I doubt that she will take her full part in the mighty enter- 
 prise of illuminating the heathen around her and thus become 
 a blessing in the Eastern, as she has long been in the West- 
 ern, world. 
 
 And surely there will be an additional pleasure in propa- 
 gating Christianity in unison with the sympathies and 
 usages — with the self-same litanies and lessons — with the 
 very catechism and offices which are in veneration at home. 
 Not to say that the training of our converts in our national 
 Church will be the most likely way of attaching India to the 
 British sceptre, and of creating a point of continued affection 
 between our government and its native subjects and allies. 
 
 But I abstain from further urging this topic. I have said 
 far more than the case absolutely required. It would have 
 been sufficient for the main point before us to have shewn 
 that our Church was not incapable of delivering such an 
 authority as might enable her ministers to render an accept- 
 able obedience to God within her communion. 
 
( « ) 
 
 To return then, let us observe that a desire to obey God is 
 the first ingredient in the spirit and conduct of the commis- 
 sioned steward of the mysteries of Christ. And, when to 
 the external authority which I have just been establishing, is 
 added that internal call and authority given of God by his 
 Spirit — that call which speaks to the heart — of which the 
 conscience is the theatre — and of which the fruits and effects 
 are the appropriate testimony — then will the minister be in- 
 deed able to render an obedience in every act of his commis- 
 sion, to the authority and will of God. This will then be 
 his prevailing motive *' Whereupon I was not disobedient," 
 will he say, " to the heavenly vision,"— the command gath- 
 ered by reasonable deduction of the external and internal call 
 of the Almighty. To have a sense of obeying, not man, 
 but God in the greatest of all services— to be his stevvard, his 
 messenger, his herald — to speak as in his sight and as dele- 
 gated by him, is the sustaining motive of the minister's heart. 
 " He has redeemed me by his dear son" — may he humbly 
 say, — " he has opened my own eyes; he has turned me, as I 
 trust, from darkness unto light and from the power of Satan 
 unto God, and he has vouchsafed this grace to me that I 
 should preach unto men to repent and turn to God, and do 
 works meet for repentance. In the midst of all the difficul- 
 ties and perils which I may encounter, this shall sustain me, 
 I am doing God's work and approving myself in his sight." 
 But I shall be reminded of a second branch of the minister's 
 spirit, to be gathered from the text. 
 
 2. Holy activity in executing his office, "I shewed," 
 says the Apostle — (that is, I carried as a messenger, I went 
 as a herald from the Sovereign Lord of all) — " I shewed, first 
 to them at Damascus," (where I was madly hastening when 
 Jesus met me on the way,) '* and afterwards to those at Jeru- 
 salem," (the seat of the Jewish religion and where my previ- 
 ous false zeal had been most known,) "and then throughout 
 all the coasts of Judea," (omitting none of the chief places 
 
( 49) 
 
 where the ill effects of my persecution and blasphemy might 
 have been extended,) "and then," (when I had gone through- 
 out) " the people'' (of Judea, I proceeded onwards to) "the 
 Gentiles" to whom I was more especially sent, and planted 
 Churches in Corinth, and Thessalonica, and Philippi, and 
 Ephesus, and Collosse, and w r herever I came. 
 
 Thus diligently did the Apostle seek out all classes of per- 
 sons both amongst the Jews and Greeks, and without delay 
 communicate to them the illumination of the Gospel. 
 
 With what holiness this activity was joined appears from 
 his language to the elders of Ephesus, where mildness and 
 yet fidelity — tenderness in the manner yet boldness in the 
 matter of his instructions are equally apparent. What lowli- 
 ness and meekness, what sympathy and love manifest them- 
 selves, when he uses the language, " Ye know from the first 
 day that I came into Asia after what manner I have been with 
 you at all seasons, serving the Lord with all humility of mind 
 and many tears and temptations which befel me by the lying 
 in wait of the Jews — and how I have shewed you and have 
 taught you publicly aud from house to house."* 
 
 And yet what fidelity must the Apostle have emploved, 
 when he adds on the same occasion, " And how I kept back 
 nothing that was profitable to you, but have shewed you and 
 taught you, testifying repentance towards God and faith to- 
 wards our Lord Jesus Christ," (the very topics we have been 
 considering — and the one in order to the other,) " and now, I 
 take you to record this day that I am pure from the blood of 
 all men. for I have not shunned to declare to you all the coun- 
 sel of God,"f — alluding to the passage in the prophet, where 
 the watchman placed over the city, if he gave not warning 
 whan the enemy approached, would have "the blood" of 
 those who perished demanded at his hands. ± 
 
 Unite, my dear brethren, these parts of the Apostles activi- 
 
 ' Acts. xx. 17—19, f Acts. xx. 26. i Ezck. iii. IS. 
 
( 50 ) 
 
 ty — be diligent, be prompt, be persevering — resist indolence, 
 lassitude, secular cares — yield not even to the enfeebling in- 
 fluence of climate more than is unavoidable — be always the 
 Minister, always the Missionary, — be instant in season out 
 of season — be ever with your loins girded and your lamps 
 burning. But with this activity unite the utmost tenderness 
 and consideration for the different classes of Hindoo, Mahom- 
 etan, and Christian population — govern your tempers — be 
 calm and self-possessed — be patient and forbearing. Let your 
 diligence also be a bold and faithful one. Testify of the 
 truth, appeal to the conscience, keep back nothing that is 
 profitable, be clear from the blood of all men. Do not often 
 dispute, do not argue, go not down into the dusty field of de- 
 bate, except, like St. Paul, on grave occasions and before a 
 competent auditory — for irritation is soon kindled, and men 
 then quarrel for victory iustead of yielding to truth. Rather 
 testify with a mild and benevolent fortitude — speak as those 
 that have authority and know the ground they stand upon, 
 shewing men that they should repent and turn to God and do 
 works meet for repentance. 
 
 3. Nor will God forsake you in your service. You may 
 rely on his never-failing providence which ordereth all things 
 in heaven and earth. This is the third branch in the spirit 
 and manner of the Minister. "Delivering thee from the 
 people and from the Gentiles," is the assurance given to St. 
 Paul. " Having obtained help of God I continue unto this 
 day," is the acknowledgement made by the Apostle in the 
 words which follow those of the text. On the same arm may 
 you rely. On the same providence you may cast your care. 
 " Goodness and mercy shall follow you all the days of your 
 life." " The eyes of the Lord run to and fro throughout the 
 whole earth, to shew himself strong in the behalf of them 
 whose heart is perfect towards him."* 
 
 * Ps. xxv. ult. 2 Chron. xvi. 9. 
 
(51 ) 
 
 Go forth, then, servants of God, after you shall have re- 
 ceived the authority of the Holy Ghost for the due adminis- 
 tration of God's word and sacraments, and for the ministerial 
 remission or non-remission of sin, by prayer and the imposi- 
 tion of our hands and of the hands of the presbytery. Keep 
 ever in view the end of your labours — persevere in the in- 
 structions which prepare for that end — let the spirit and 
 manner in which you do this be that of obedience to God in 
 his authorative call, inward and outward, of holy activity in 
 your duties, and filial reliance upon the Divine providence 
 under all possible emergencies. 
 
 Be encouraged by the thought that there never was a mo- 
 ment when a Missionary went forth with such reasonable 
 hope of success as in this region of the globe at the present 
 time. 
 
 The power entrusted to the arm of Britain is unexampled. 
 About a sixth of the human race may be now subject to her 
 sway or united with her by alliance or under her beneficial 
 influence. A greater population probably owns her sceptre 
 in India than any of the four ancient monarchies, which claim- 
 ed to be universal. 
 
 The equity and mildness of England's use of this power, 
 her fidelity to treaties, the purity of her administration of jus- 
 tice, the benevolence and honour of her chief authorities civil 
 and military, the fame of her inventions, of her arts and sci- 
 ences, and of her civilization, have long surpassed those of 
 preceding dominant powers in India. 
 
 At the same time, the unnatural institution of castes, the 
 impure rites of an idolatry unsupported by any one evidence 
 of a divine authority and hostile to the welfare of man ; and 
 the fierce but irrational claims of a prophet who founded his 
 imposture on the sword, are tottering with their own weight. 
 
 The native press, again, and schools for literary education 
 are beginning to diffuse general knowledge, and to lay the 
 
( 52 ) 
 
 foundation of historical and geographical truth. For they are 
 doubtless awakening a spirit of enquiry ; and if this secular 
 knowledge be conjoined with fixed moral and religious prin- 
 ciples, the native mind will soon be prepared for receiving 
 evidence aright, and listening with humility to the proofs of 
 Christianity. 
 
 The protection of the British power thrown around the 
 Missionary in his civil capacity, whilst he conducts himself 
 discreetly and peaceably, (which I trust all before me will 
 never cease to do,) is a further advantage in pursuing his hum- 
 ble labours. 
 
 The refutation, by lapse of time and the evidence of fact, 
 of the prejudices against peaceful attempts to diffuse Christi- 
 anity, as if they could be mistaken by the natives of India 
 for a violation of compacts and treaties, has now long been 
 admitted, and places the enterprise of the Missionary on a 
 vantage ground of unspeakable importance. 
 
 The growing piety and zeal of many of the civil and mili- 
 tary servants both of his Majesty and of the Honourable Com- 
 pany is removing one grand obstacle to the progress of Chris- 
 tianity — the unholy lives of professed Christians — and is rais- 
 ing up active friends in various quarters. 
 
 The wide diffusion of the translations of the Scriptures in 
 most of the languages and dialects of the East, more especial- 
 ly in the Chinese, however imperfect many of those transla- 
 tions may be, is a most important preparation for the conver- 
 sion of the heathen. 
 
 Nor is the success already obtained a small additional en- 
 encouragement — for many have already been gathered in as 
 the first-fruits of the harvest. In the South especially, as 
 much as a hundred years since, numerous converts were made 
 and Churches formed, by the labours of Ziegenbalg, Grundler, 
 and the venerable Schwartz. 
 
 The open acknowledgment by Great Britain of the duty of 
 Christian missions is most important — I allude, not only to 
 
( 53 ) 
 
 the individuals who in private societies are engaged in the 
 work — Nor to the Society for Church Missions merely, now 
 for more than thirty years prosecuting her task and attracting 
 the confidence of the Church at home and abroad — but rather 
 to the national proceedings of the Incorporated Society for 
 Propagating the Gospel in Foreign Parts, both by the collec- 
 tions at home under the King's letters throughout the king- 
 dom for its support, and here by the noble edifice on the 
 banks of the Hooghly, Bishop's College, which salutes the 
 Christian eye as it approaches the capital of India, and testi- 
 fies the desire of England to bless her Eastern empire with 
 the knowledge of Christianity. 
 
 Then the esteem now generally prevalent for the cause of 
 missions is a further encouragement to you. That esteem has 
 risen, is rising, and will rise, I trust, yet higher. 
 
 In fact, the more, my dear hearers, you value your own 
 salvation, the more will you prize the means for diffusing that 
 salvation among the heathen. 
 
 The more you feel your natural state of blindness, your 
 subjugation to Satan's power, your guilt and condemnation 
 before God, your exclusion from holiness and heaven ; the 
 more will you value, first in your own case, and then in the 
 case of the heathen, the blessings of the Gospel. 
 
 Yes ; if that Gospel has " opened your eyes and turned 
 you from darkness unto light and from the power of Satan 
 unto God, and if you have received forgiveness of sin, and 
 received inheritance among them that are sanctified by faith 
 which is in Christ." You will rejoice in sending forth men 
 to hold up to heathen this glorious light. 
 
 This is the practical application of our discourse to the 
 body of the respectable congregation now before me. The 
 spirit and esteem for missions is a test of the spirituality of 
 Christians. Let each one, then, examine his own heart and 
 character. Is he illuminated and sanctified by the Gospel ? 
 Does he seek the gift of forgiveness by faith, reposing in the 
 e2 
 
( 54 ) 
 
 merits of Christ ? Is he translated from the kingdom of dark- 
 ness into the kingdom of light and holiness ? 
 
 On our answer to these questions eternity depends. Un- 
 less we have these blessings, no inheritance in heaven awaits 
 us, but " indignation and wrath, tribulation and anguish upon 
 every soul of man that doeth evil."* I would now call on 
 you, then, with the Apostle, to " repent and return to God 
 and do works meet for repentance." And I would encour- 
 age you by the promise that " the eyes of your understanding 
 will be enlightened "t — that, though you have hitherto been 
 "darkness, you shall be light in the Lord " | — that you shall 
 be enabled to " walk as children of the day," and at length 
 be made " partakers of the inheritance of the saints in light. "§ 
 
 Finally, brethren in the sacred ministry, and those who are 
 about to be admitted to it, remember the peculiar obligations 
 you are under of preserving a high standard of clerical char- 
 acter in such a place as India. A bad clergyman, an indif- 
 ferent clergyman, a secular clergyman, a quarrelsome clergy- 
 man, an inefficient clergyman, and unconverted clergyman, a 
 backsliding clergyman, who has fallen from God, is a curse 
 wherever he may be ; but in India, where " he is as a city placed 
 on a hill," || where the eyes of Mahometans and Hindoos are 
 fixed upon him, what an additional mass of evil is he accu- 
 mulating, and what an enormous weight of duty is he habitu- 
 ally neglecting ! 
 
 Let it ever be remembered that no Church can effect the 
 highest ends of its institution, except the clergy who minis- 
 ter at its altar walk worthy of their profession, as well as 
 preach her scriptural doctrines, and administer her sacramatal 
 rites. Even the Jewish Church, divinely appointed in all its 
 parts, lost its general spirituality and efficiency by the decay 
 of piety in its pastors. The seven Asiatic Churches whose 
 
 * Rom. ii. 8, 9. f Eph. i. 18. * Eph. v. 8. § Thess. v. 5. Col. i. 12. 
 , [I Matt. v. 14. 
 
( 55 ) 
 
 praise is in the Apocalypse, once stars in the Son of man's 
 right hand, are extinct from the same cause. No creeds, no 
 articles, no ecclesiastical platform can be a substitute for a 
 holy, diligent, learned, consistent clergy. In fact, the mass 
 of mankind have always judged of a Church by the doctrine 
 and lives of its actual ministers, more than by its antiquity 
 and formularies. And undoubtedly it is upon this that the 
 conversion, edification, and salvation of each passing genera- 
 tion almost entirely depend. Suffer then the word of exhor- 
 tation. Let us be reminded of our ordination vows, whilst 
 we unite in laying hands upon others. 
 
 And let us bear in mind that the only means under God of 
 preserving the ministerial character pure; the only way of 
 continuing to keep steadily in view the great end of that 
 ministry, the illumination, conversion, and salvation of men ; 
 the only way of preserving the spirit and temper of St. Paul 
 in the execution of the whole ofhce — the only way of doing 
 this is, by .maintaining your personal religion. "Take 
 heed to thyself," is the Apostle's direction in another place, 
 "and to the doctrine." — "To thyself " first, and then, and 
 by means of that, " to the doctrine."* 
 
 Your own religious character, your own sense of the im- 
 portance of Christianity, your own perception of the value of 
 the soul of man, your own compassion for a lost world, your 
 own view of the mercy and grace of Christ, your own love 
 to a divine Saviour, will, after all, be the measure of your 
 zeal and fidelity in your ministry. No man can wear a mask 
 long. 
 
 Pray to God, then, to open your own eyes more and more 
 as you read the Scripture and observe the events of the world, 
 that you may be the means of opening those of others. 
 
 Pray to God to turn you more from all remaining darkness 
 and error and vice, and give you a clearer and purer irradia- 
 
 l Tim. iv. 16. 
 
C 56 ) 
 
 tion of Scriptural truth and holiness, that others maybe thus 
 turned by your labours. 
 
 Pray to God to deliver you more and more from the power 
 and arts and influence of Satan, in his terrors, his seductions, 
 his errors shrouded with apparent truth, his sophisms and lies, 
 his worldly snares and temptations ; and to bring you more 
 under the power and rule of God — that where " sin hath 
 reigned unto death in others, there grace may reign through 
 righteousness unto eternal life, by Jesus Christ our Lord."* 
 
 That is, be Christians, and you will be Missionaries and 
 Ministers ; experience vigorously what Christianity is, and 
 you will preach and propagate it with success ; keep up the 
 faith and love of Christ in your own hearts, and you will 
 know how to speak of them to others, be in a temper of 
 obedience, dependence, and humility yourselves, and you 
 will diffuse a meek spirit into your converts. Every act will 
 be a sermon, every visit a means of grace, every day a pro- 
 gress towards heaven. 
 
 And thus will you be able to say, at the last — and may 
 God grant that we may all say it! — "I have fought a good 
 fight, I have finished my course, I have kept the faith ; hence- 
 forth there is laid up for me a crown of righteousness, which 
 the Lord, the righteous Judge, will give me at that day, and 
 not to me only, but to all them also that love his appear- 
 ing-"t 
 
 Rom. v. 21. f 2 Tim. iv. 7, 8, 
 
THE CHRISTIAN PASTOR: 
 
 THE ADDRESS 
 
 AT THE 
 
 ANNUAL COMMENCEMENT 
 OF THE 
 
 Hxtntvnl Efuologfcai Snutuaru 
 
 OF THE 
 
 PROTESTANT EPISCOPAL CHURCH, 
 
 IN- 
 ST. John's chapel, new york, 
 
 JUNE 27, 1S34. 
 
 BY GEORGE WASHINGTON DOANE, D. D. 
 
 BISHOP OF THE DIOCESE OF NEW JERSEY, 
 
O ALMIGHTY GOD, WHO, BT THT SOX JESUS 
 CHRIST, DIDST GIVE TO THT APOSTLE SAINT 
 PETER MANY EXCELLENT GIFTS, AND COM- 
 MANDEDST HIM EARNESTLY TO FEED THY 
 FLOCK, MAKE, WE BESEECH THEE, ALL BI- 
 SHOPS AND PASTORS DILIGENTLY TO PREACH 
 THY HOLT WORD, AND THE PEOPLE OBEDI- 
 ENTLY TO FOLLOW THE SAME, THAT THET MAT 
 RECEIVE THE CROWN OF EVERLASTING GLORT, 
 THROUGH JESUS CHRIST OUR LORD. AMEN. 
 
ADDRESS 
 
 Mankind are prone on every subject to take partial views. 
 Nor is this all. The feeling which regards with 'an exces- 
 sive favour a single object of interest, or a single point of duty, 
 is found almost invariably to undervalue every other. To 
 these conflicting prejudices the education of the Christian 
 ministry has been much and most injuriously exposed. At 
 one time, there has been undue reliance on the aids, unques- 
 tionably not to be dispensed with, of mere human learning; 
 and, at another, en almost utter disregard of them. In some 
 cases, the appeal is singly to the impulses of popular favour; 
 while, in others, there is sole or chief dependence for the in- 
 fluence of the ministry, on its inherent right, as an embassy 
 of the Lord Jesus Christ. In this, as in most similar cases, 
 the truth is to be sought for on the middle ground. 
 
 On an occasion like the present, when twelve young men 
 are to receive the testimonials of their faithful improvement 
 of the advantages of this institution, and when more than fifty, 
 entitled, in their several stages of advancement, to the same 
 expression of approval, stand before me, — all looking to the 
 same high and holy object of their efforts and their prayers, 
 — it will not be an inappropriate, nor, as I trust, an unprofita- 
 ble office, to sketch, as time shall suffer, the outlines of that 
 sacred calling. Of you, young gentlemen, candidates for that 
 humblest, simplest, and yet noblest and most glorious, of the 
 trusts that can be exercised on earth, I need bespeak no in- 
 terest, when I announce, as the subject of my address, the 
 Christian Pastor. 
 
 I. The Christian Pastor, in the first place, should be right- 
 ly moved to undertake that sacred and responsible vocation. 
 
( 60 ) 
 
 In this respect, his office is peculiar, — that while to secular 
 callings, and to human trusts, wealth, honor, influence, self 
 indulgence, power, are common and permitted motives, not 
 one of them may operate on him. "Do you trust that you 
 are inwardly moved by the Holy Ghost to take upon you this 
 office and ministration, to serve God for the promoting of his 
 glory, and the edifying of his people ?"* — this is the plain 
 and searching question, trying his spirit, if he be an honest 
 man, as it were tried by fire, which meets him at the threshold 
 of the Church. It cannot be mistaken. It cannot be evaded. 
 It speaks to his understanding. It interrogates his heart. Is 
 it the glory of God that you are seeking? Is it the good of 
 men ? Is it your experience of their lost and ruined state by 
 nature, and your conviction of the sole efficacy, for their sal- 
 vation, of the merits and death of our Lord Jesus Christ, that 
 actuate and influence your purpose? Setting aside all selfish 
 respect, all thoughts of ease, all regard to human applause, all 
 reference to temporal reward, — is it the desire which governs 
 and controls your heart, that you may " save yourself," through 
 Jesus, and the souls of "them that hear you ?" To the sol- 
 emn question, — " Do you trust that you are" so " moved by 
 the Holy Ghost?" — can you answer, here, before God, can 
 you answer at the awful judgment of the last great day, " I do 
 trust so ?" My dear young friends, how small the motive, 
 and how vain the effort to deceive ! How small the motive, 
 — -since, to him who, from any other impulse than the fervent 
 love of Christ and human souls, engages in this difficult and 
 weighty service, its duties must be all a drudgery, and its res- 
 traints a galling and intolerable yoke ! And, O, how vain the 
 effort, — -since, pass a few short years, and at that dread tribu- 
 nal, where the secrets of all hearts shall be made known, the 
 self-deceiver, who could not deceive his God, must stand de- 
 tected and exposed ; " What hadst thou to do to declare my 
 
 Question in the office for ordering of Deacons. 
 
( 61 ) 
 
 statutes, or that thou shouldest take my covenant into thy 
 mouth?" "Depart from me, I know you not," O worker of 
 iniquity ! " Examine yourselves," beloved brethren, " prove 
 your own selves." While there is time remaining, before you 
 lightly take the solemn and irrevocable oath, try out, as in 
 the sight of Him who seeth it all, the secret of your heart, 
 whether you do trust that you are " inwardly moved by the 
 Holy Ghost." 
 
 2. Being thus rightly moved, the Christian Pastor must, 
 in the second place, be fitly prepared. Without right mo- 
 tives, there is no preparation that can accomplish man for this 
 high office. The highest and the holiest motives that can 
 enter into the human breast will not, alone, be adequate ac- 
 complishment. Nay, the more high and holy and absorbing 
 the love of Christ and perishing souls, which moves to this 
 great work, the more severe will be the standard by which 
 the fitness for it will be measured, — the more devoted the en- 
 deavor to attain the measure of that fitness. He greatly errs 
 who, by his intellectual powers, or by his human learning, 
 lofty and ample though they be, esteems himself thus fitted 
 for the work of saving souls. And he egregiously deceives 
 his own heart, who, thrusting himself into the priest's office 
 with any thing short of the utmost preparation which his 
 ability and circumstances permit in him, believes himself 
 " inwardly moved by the Holy Ghost." The Holy Ghost 
 moves no man to an improper or impracticable effort. W r hen 
 it pleased him to call fishermen and tent-makers to the apos- 
 tleship, it also pleased him to accomplish fishermen and tent- 
 makers for the work which they were called to do. He does 
 so now no more. And they who would be wise to win souls, 
 must add to that preparation of the heart, which God alone 
 can give, the best intellectual preparation to which he enables 
 them to attain. Remembering in whose name they are to 
 speak, they must see that, in the estimate of a vain world, 
 
 F 
 
( 62) 
 
 his cause does not suffer loss by their incompetency to advo- 
 cate it. Remembering against whom they are to contend, 
 they must omit from the armory which is to furnish them for 
 battle, no weapon that can aid them in breaking down by 
 its massive strength their strong holds, or severing with its 
 keen and trenchant edge their subtle subterfuges. Remem- 
 bering the wide extent, the lofty reach, the varied contents, 
 the eventful and eternal issues of that sacred book which they 
 are called to interpret and enforce, they must spare no effort, 
 grudge no expense, withhold no sacrifice, which may increase 
 their knowledge, and make them, like Apollos, " mighty in 
 the Scriptures." Account it your happiness, my dear young 
 friends, that, by the favoring providence of God, you have 
 enjoyed so great advantages of preparation for the ministry. 
 Remembering how much they have increased your account- 
 ability, be not high-minded, but humble, in their possession. 
 Remembering how much they have increased your capability 
 for usefulness, be not remiss and inactive, but ever diligent, 
 in improving and extending them. Consider your education 
 for the ministry as never completed, but always as just begun. 
 Consider bow wide the field. Consider how short the time. 
 Consider how great the charge. And applying yourselves 
 wholly to this one thing, and drawing " all your cares and 
 studies this way," be it your constant effort, not without 
 prayer, that "by daily reading and weighing the Scriptures," 
 ye may approve yourselves workmen that need not to be 
 ashamed, " rightly dividing the word of truth," — that waxing 
 riper and stronger in that sacred ministry to which the Lord, 
 we trust, designs to call you, ye may attain their reward 
 " who turn many to righteousness ;" and, by the blessedness 
 and glory of your heavenly crown, prove to all worlds, and 
 through eternity, that " he who winneth souls is wise." 
 
 3. Nor is it yet enough to constitute the Christian Pastor, 
 that he be rightly moved, and fitly prepared. He must be 
 
( 63 ) 
 
 duly appointed to the service.* The sheep he is to feed are 
 Christ's. The fold he is to tend is the Lord's. It is the 
 Holy Ghost alone that can make him rightful "overseer" 
 over that " flock of God, which he has purchased with his 
 own blood." Still more than this. The pardon he has to 
 proclaim is God's pardon. The offers he has to make are 
 God's offers. The blessings he has to convey are God's 
 blessings. The heaven of which, through penitence and faith 
 in Christ, he is to make those who hear him assured, is 
 God's heaven. How can he preach except he be sent? How 
 can he beseech men, " in Christ's stead" to become recon- 
 ciled to God, and negotiate the covenant of reconciliation, un- 
 less he be ambassador for Christ? Who will receive him 
 as such ambassador, who will acknowledge his authority to 
 act and promise in God's name, who will accept as valid the 
 seals which he affixes to the covenant of grace, unless his 
 commission be verifiable,! and his "credentials clear. "\ 
 
 * Excellent Bishop Wilson, in his " Sacra Privata," gives as "marks 
 of a true Pastor, — a lawful entrance, upon motives which aim at the 
 glory of God, and the good of souls. An external call and mission from 
 the apostolic authority of Bishops." 
 
 •j-" To justify the candidate in believing that he he is called according 
 to the will of Christ, he should be convinced after due inquiry, that the 
 Church to which he looks for ordination, is a true apostolic Church, de- 
 riving its authority from that founded by the Apostles. For since they 
 did confessedly found a communion, and since it did confessedly transmit 
 its ministers, there seems no possible right to the name of a Christian 
 Church at present, but in succession from the originally established body ." 
 — Bishop White's Commentaries on the Ordination Services, p. 19. 
 % " Who then, uncall'd by Thee, 
 
 Dare touch thy spouse, thy very self below \ 
 Or who dare count him summon'd worthily, 
 
 Except thine hand and seal he show ] 
 Where can the seal be found, 
 
 But on the chosen seed, from age to age 
 By thine anointed heralds duly crown'd, 
 As kings and priests thy war to wage \ 
 Then fearless walk we forth, 
 
 Yet full of trembling, messengers of God: 
 Our warrant sure, but doubting of our worth, 
 By our own shame alike and glory awed." 
 
 Keule's Christian Year. 
 
( 64) 
 
 Such is the commission, such are the credentials, with which 
 you, my brethren, as I hope, are soon to be intrusted. They 
 are written in " holy Scripture." They are attested by 
 " ancient authors." They have been recognised, " since the 
 Apostles' time," "every where, always, by all."* Aspire to 
 hold them with right motives, and with fit preparation, and 
 the apostle Paul is our witness that you desire " a good work." 
 Exercise with good fidelity, till death, the authority which 
 they confer, and the beloved John is our witness, that you 
 shall receive " a crown of life." But never, never, presume 
 to glory in them." "God forbid that "you or "I should 
 glory, save in the cross of our Lord Jesus Christ ; " and only 
 in that so far as it crucifies the world to us, and us to the world. 
 Strive'ever to walk worthily of your high calling. For above 
 all others they are expected to be "clean" who "bear the 
 vessels of the Lord." Little, very little, can it profit us, 
 dear brethren, that we are apostolic ministers, if we be not 
 also apostolic men. There were those, — remember, and be 
 admonished by the example, — who had " prophesied " in 
 Christ's name, and in his name had " cast out devils," and 
 in his name " done many wonderful works," to whom he 
 yet would say, before all worlds, " I never knew you ; depart 
 from me, ye workers of iniquity." 
 
 Rightly moved to undertake his office, fitly prepared, and 
 duly appointed, the Christian Pastor is now, according to 
 God's ordinance, lawfully constituted, and fully authorized, 
 to execute his sacred function. The lesson first to be im- 
 pressed upon him, the consideration to be ever present with 
 him, the sentence to be engraven on his forehead, and inscribed 
 
 * Such is the celebrated sentence of Vincent of Lirins, as to the " Rule 
 of Faith ; " — " Quod, ubique, quod semper, quod ab omnibus creditum 
 est. Hoc est etenim vere proprieque Catholicum." That which we 
 find to have been believed in all places, at all times, and by all the faithful^ 
 — that is truly and properly Catholic. 
 
 Commonitory of Yicentius. Umiensis, Chap, iiu 
 
( 65 ) 
 
 on the palms of his hands, is this, — he is not hisoiun. The 
 apostle Paul, indeed, declares with obvious reason, that this 
 is true of the whole Christian fold, — ** Ye are not your own, 
 for ye are bought with a price." And the apostle Peter ex- 
 plains the nature of the ransom, in a way to bring it home to 
 every heart, — " Forasmuch as ye know that ye were not 
 redeemed with corruptible things, as with silver and gold, but 
 with the precious blood of Christ, as of a lamb without 
 blemish and without spot." But though this be true of every 
 Christian, who, being baptized into Christ, " has put on 
 Christ," and so is Christ's, and not his own ; it is true from 
 added considerations, and in a far stronger sense, of those who 
 at the altar have devoted their whole lives — themselves, their 
 purposes, and powers — as ministers of Jesus, to his service 
 and his glory, — " that is to say, to be the messengers, the 
 watchmen, and the stewards of the Lord ; to teach and to pre- 
 monish, to feed and provide for the Lord's family ; to seek 
 for Christ's sheep that are dispersed abroad, and for his chil- 
 dren who are in the midst of this naughty world, that they 
 may be saved through Christ for ever." * 
 
 i. The Christian Pastor is not his own, as to the place in 
 which he is to serve. He has no right, in the gratification of 
 his own wishes and purposes, to decide the place in which 
 his ministry is to be exercised, against the clear demands of 
 duty; nor even in doubtful questions is he to be governed by 
 regard to self. This may at first sight seem hard measure. Yet 
 consider if it be not just. He was moved, or should have been, 
 to undertake the office apart from all selfish respects, and with 
 a single eye to God's glory and the good of souls. He was 
 appointed by commissioned hands, not to some stated place, 
 not to some special branch of service, but to a ministry in the 
 Church ; to all its toils, to all its cares, to all its sacrifices, 
 and to all its responsibilities, — subject in all things apper- 
 
 * Exhortation in the Office for the ordering of Priests. 
 f2 
 
(66) 
 
 taining to his office to the divine Saviour, as " Head over all 
 things to the Church which is his body; " and then to them 
 who are over them in the Lord, to follow " with a glad mind 
 and will their godly admonitions," and submit himself to " their 
 godly judgments." What would be thought of the shepherd 
 who should leave his master's sheep to wander where they 
 might, untended and unfed, while he reclined at ease by the 
 cool fountain, or beneath the spreading elm ? How would 
 the soldier be regarded who declined, from hardship or from 
 danger, the post to which he was detailed ; or shrinking from 
 the front rank, as the place of peril and of death, betook him- 
 self, inglorious, to the rear? And by what principle is it 
 that the conduct which, in the service of men, and for a tem- 
 poral object, is base and pusillanimous, ceases to be so when 
 God ordains the duty, or when the safety of immortal souls 
 is put in jeopardy? Indeed, indeed, it cannot be. The 
 Christian Pastor, who is anxious for his personal ease or per- 
 sonal advancement ; who seeks his own, and not " the things 
 which are Jesus Christ's ; who is anxious to shear the sheep, 
 but careless where or how they feed, must be disgraced among 
 men, and will be cast out from before the Lord. My breth- 
 ren, we who are the ministers of Christ, are missionaries all, — 
 men sent to do God's will precisely where, and strictly as he 
 may appoint. The Lord Jesus was a missionary, and he had 
 not " where to lay his head." The Apostles were missiona- 
 ries, and they had no " certain dwelling place." Let it be 
 enough for the servant, if he be as his master. Let it be 
 enough for us, if our case be not worse than befel the Apos- 
 tles of the Lord. I urge the topic, my young friends, be- 
 cause I know that in these days of ease and self-indulgence, 
 it is too little regarded. I urge it upon your attention, because 
 I would have you, U^ pupils of this Seminary, and, if it 
 so please God, the ministers of this Church, prove to the 
 world that you have " not so learned Christ." Go out when 
 
( 67 ) 
 
 you go hence, if need be, like Abraham from Ur of the Chal- 
 dees, "not knowing whither" you go. If you have any 
 choice, let it be exercised in taking for yourselves the lowest 
 seat. Even for this world you will find it wise. They greatly 
 err, not to say greatly sin, who long and labour for the high 
 places of the Church. Come when they will, they bring in- 
 crease of care, increase of toil. Obtained too soon, without the 
 needful preparation, they but too often fail of that increase of 
 usefulness, which in the true Christian aspect, is their only 
 proper commendation. " Seekest thou great things for thy- 
 self? — seek them not," is a sentiment of Scripture which 
 cannot be too much commended, nor too constantly regarded. 
 To learn in whatsoever state we are to be therewith content; 
 to be "faithful over a few things; " to remember, with the 
 thoughtful heathen, that from all places the road to heaven is 
 of equal length ; * and to regard the post of duty in which we 
 are, as the last which we may ever hold, — this is Christian 
 wisdom, and this is the way to Christian happiness. 
 
 ii. As little is the Christian Pastor his own as to extent or 
 reward of exertion. The sole limit of his efforts is the limit 
 of his ability. All that he can do in his Master's service, he 
 is bound to do ; for all that he is, and all that he has is his. 
 When he lias done all, alas ! he is but an unprofitable servant. 
 Nor must he stand upon the recompense of his exertions ; 
 but leave it to the Lord, whose service he has chosen. " I 
 seek not yours, but you," — "I will very gladly spend, and 
 be spent for you," — " Yea, and if I be offered upon the sacri- 
 fice and service of your faith, I joy and rejoice with you,"— 
 are apostolic patterns, recorded for our learning. " Though 
 he was rich, yet for your sakes he became poor," — " When 
 
 * Anaxagorns, the master of three illus js scholars, Euripides, Peri- 
 cles, Socrates. He used to say that he preferred one grain of wisdom to 
 whole heaps of gold. Beimx asked whether his body should be carried 
 after death to his own country, he replied that the road to the place be- 
 yond the grave was as long from one point as from another. 
 
( 68 ) 
 
 we were enemies, Christ died for us," — " The good shep- 
 herd giveth his life for the sheep," — this is the ensample which 
 the Lord of the Apostles left, that we should follow in his 
 steps. Is it the pursuit of present ease that tempts the Chris- 
 tian Pastor ? " Christ pleased not himself." Is it increas- 
 ed emolument? "Man's life does not consist in the abun- 
 dance of the things which he possesses ;" and " filthy lucre" 
 is expressly excluded, by an inspired Apostle, from among the 
 Pastor's motives. Is it the thirst for honour? "Let each 
 in lowliness of mind esteem others better than himself." To 
 labour here, and hereafter to find rest , to be humbled first, 
 and then to be exalted ; to enter " through much tribulation 
 into the kingdom of heaven," — this is the most that God has 
 promised to his people : and this, for Christian Pastor,* as for 
 Christian people, is surely quite enough. 
 
 I. It is the first and the most obvious duty of the Chris- 
 tian Pastor to feed the flock of Christ. If he does not, they 
 must perish for lack of knowledge. And if they perish, 
 their blood will be upon his head. Tremendous considera- 
 tion!! To be accountable for souls, — to cause by our ne- 
 glect such wretchedness, that that which God made in his 
 own amage, made immortal, made for eternal blessedness, 
 had better not been made,— to suffer, through fault or wrong 
 
 * " Why should we crave the worldling's wreath, 
 On whom the Saviour deign'd to breathe, 
 
 To whom his keys were given ; 
 Who lead the choir where angels meet, 
 With angels' food our brethren greet, 
 And pour the drink of heaven. 
 
 When sorrow all our heart would ask, 
 We need not shun our daily task, 
 
 And hide ourselves for calm ; 
 The herbs we seek to heal our wo 
 Familiar by our pathway grow, 
 Our common air is balm." 
 
 Keble's Christian Year* 
 f Onus angelicis humeris formidandum.. 
 
( 69) 
 
 of ours, a soul for which Christ died to perish, and so the 
 precious blood which he poured out upon the cross to be 
 poured out in vain ! Yet such is the duty, and such is the 
 immense responsibility, of them who have the care of souls. 
 " Feed " then the " flock of God." Proclaim to perishing sin- 
 ners the Gospel of salvation. Arrest them in their weary 
 way of ignorance and sin. Set up before them, visibly cru- 
 cified for their transgressions, the pure and spotless Lamb. 
 By faith in his attoning blood, invite them to return, and live 
 for ever. "As I live,saith the Lord God, I have no pleasure 
 in the death of the sinner, but that he turn from his ways, 
 and live." " Behold the Lamb of God, which taketh away 
 the sins of the world." " Believe on the Lord Jesus Christ, 
 and thou shalt be saved." "For God so loved the world, 
 that he gave his only-begotten Son, that whosoever believeth 
 in him should not perish, but have everlasting life." My 
 brethren, this is he who is given "for the life of the world." 
 The food which nourisheth to immortality must be received 
 through faith in him. " Whoso eateth his flesh, and drinketh 
 his blood, hath eternal life." " This is that living bread which 
 came down from heaven, that a man should eat and not die." 
 " If any man eat of this bread, he shall live for ever." Bless- 
 ed, glorious, precious truth! Well might He say of it, who 
 is himself the true and living way, "this is life eternal, 
 that they might know thee the only true God, and Jesus 
 Christ, whom thou hast sent!" To preach this Gospel of 
 salvation, to proclaim, this living and life-giving word, will 
 be, dear brethren, should God admit you to the pastoral office 
 in his Church, your first, your highest, your continual care. 
 In proportion as you are faithful in its discharge, the flock of 
 Christ committed to you will be strengthened and nourished, 
 will grow in the knowledge and love of God, will go on, by 
 grace, through faith, unto salvation. Cease not, I beseech 
 you, for so great an end, " your labor, your care, and your 
 
(70 ) 
 
 diligence." "Preach the word ; be instant in season, out of 
 season ; reprove, rebuke, exhort, with all long-suffering and 
 doctrine."* So shall you both save yourselves, and them 
 which hear you.t 
 
 II. It is the duty of the Christian Pastor, while he feeds 
 his flock, like a shepherd, administering to fthem the pure 
 word of life, and giving to all their meat in due season, to 
 gather, in the beautiful description of the prophet, the lambs 
 with his arm, and carry them in his bosom, — to watch and 
 tend with utmost gentleness and assiduity, the children of his 
 charge. " Simon, son of Jonas," said the Lord to the apos- 
 tle Peter, when he would prove and try the truth and con- 
 stancy of his affection, — "Simon, son of Jonas, lovest thou 
 me more than these?" "Feed my sheep,"— " feed my 
 lambs '."—-Upon this portion of the pastoral office it cannot 
 be requisite that I should go into detail of argument. There 
 should be, one would think, in the mere helplessness and art- 
 lessness of little children, an eloquence to win and captivate 
 the Pastor's heart, and make us almost fear that they would 
 draw him too much off from the less interesting portion of 
 his flock; while, if his reason needed reinforcement, the con- 
 sideration of their fitness by the meek docility and tender- 
 ness of their young hearts, the peculiar perils of their inex- 
 perienced innocence, their vast importance to the community 
 whose places they are rising up to fill, and the facility of ac- 
 cess through them to the hearts of parents and of friends, 
 should quite suffice to lead his judgment captive too. But 
 such is not the experience of the case. The religious edu- 
 cation of the young is fearfully neglected. It is not urged 
 with truth and power and plainness upon the parents.} It is 
 delegated for the most part to well-disposed, it may be, but 
 
 *2 Tim. iv. 2. fl Tim.iv. 16. 
 
 { " I do verily believe, that if parents did their duty as they ought, the 
 word publicly preached would not be the ordinary means of regeneration 
 in the Church, but only without the Church among infidels." — Baxter. 
 
( 71 ) 
 
 yet to young, and irresponsible, and inexperienced persons. 
 What is done by the Pastor himself is but too often done in 
 the intervals of other duty, in weariness and in haste, im- 
 perfectly and ineffectively. My brethren, would you make 
 your mark upon the age in which you are to live, begin with 
 children. Would you reform, refine, and elevate society, be- 
 gin with children. Would you extend the borders and es- 
 tablish the altars of the Church, begin with children. Would 
 you have seals, distinct and clear and numerous, to attest 
 your faithful ministry, begin with children. Would you 
 please God, and glorify his name, begin with little children. 
 Take up, and faithfully carry out, the provisions of the Church, 
 in regard to infant baptism, catechism,* and confirmation. 
 Regard the wise and benevolent institution of Sunday 
 Schools, not as the substitute, but as the subsidiary, of your 
 own toil and care. See for yourself that all its instructions 
 are in agreement with the truth of Scripture, and that all its 
 arrangements are in accordance with the order of the Church. 
 Gather the lambs with your own arm. Carry them in your 
 O10W bosom. Then the children of your charge will grow up 
 "in the nurture ^and admonition of the Lord." Then the 
 children of your charge, as they increase "in wisdom and in 
 stature," may be expected to increase " in favor with God 
 and man." Then, at the last great day, before the mercy 
 seat of the eternal Father, it may be yours to say, " Behold, 
 I and the children which God hath given me!" 
 
 III. The Christian Pastor must not only feed the Saviour's 
 sheep, the Saviour's lambs, but he must take heed to all the 
 flock, over which the Holy Ghost hath made him overseer. f 
 When the sheep are fed the shepherd's duty is by no means 
 clone. They must be watched, they must be tended, they 
 must be guarded, they must be led. Ignorant and helpless 
 themselves, the shepherd's heart must care for, and the 
 
 * See notes at the end. f Acts. xx. 28. 
 
(72) 
 
 shepherd's eye must ovelook them. The expression s 
 "take heed to all the flock" is comprehensive and significant. 
 It implies a constant, anxious, personal supervision of the 
 spiritual interests, not of the whole only, but of every indi- 
 vidual member. To enumerate all the details of care and 
 duty which it comprehends, the time will not suffice. It will 
 be realized by every thoughtful man, who remembers that 
 for every individual soul Christ died; and that of every in- 
 dividual soul, for all that he might have done, and did not do, 
 for its salvation, the Christian Pastor must give account to 
 God.* Brethren, you do well to shudder at the thought. 
 Standing even as you do, at the foot of the altar, you would 
 do well to withdraw your souls from the peril of its tremen- 
 dous vows, did I not answer to your tremulous question, 
 " Who is sufficient for these things ? 1 '— God is sufficient, 
 and he will make you sufficient! Not, however, unless you 
 trust in him, and do your own part faithfully. The careful in- 
 struction of all the members of your flock, the old as well as 
 the young, in all that "a Christian ought to know and be- 
 lieve to his soul's health;" your engagement of them, for 
 this purpose, beside the public preaching of the Gospel, in 
 catechetical, scriptural and liturgical exercises ; your attention 
 to supply, where they are not, the means of profitable and pi- 
 ous reading, and where they do exist, your direction of the 
 minds of your people to the proper sources ; your gentle and 
 assiduous attentions to all who " are in trouble, sorrow, need, 
 sickness, or any other adversity;" your faithful and frequent 
 visitations of your parishioners, and exhortation of them, from 
 house to house ; your constant, kind and candid influence, 
 exerted, as you go in and out among them, in pressing on 
 their hearts the things which make for their eternal peace ; 
 the securing of their personal interest in those works of char- 
 
 *"Obey them that have the rule over you, and submit yourselves: 
 for they watch for your souls as they that must give account." Heb. 
 xiii. 17. 
 
( 7 3 ) 
 
 i'.v and piety, by which, while others are relieved, they may 
 themselves receive improvement ; your impressing on them 
 the urgent duty and inestimable rewards of personal and of 
 domestic* devotion ; your gaining their consent to go with 
 you to that sacred place, where the dying of the Lord Jesus 
 for their sins is constantly set forth, and grace imparted to 
 the penitent and faithful, to become participants in its most 
 precious merits, and its transforming influences; — these are 
 but some of the ways in which the Christian Pastor is to 
 " take heed to all the flock, over which the Holy Ghost has 
 made" him an overseer. 
 
 IV. Finally, the Christian Pastor is to be an example to 
 the flock. It must of course be so. He goes before them. 
 What he does, they see. Can he expect them steadily to 
 turn their feet toward the verdant pastures and still waters of 
 a holy life, if he continually turn aside to walk with a vain 
 world, in its distracting, dusty paths? Consistency in all 
 things, with the purposes and professions of his office, is the 
 one great qualification of the Christian Pastor, without which 
 all his gifts and all his efforts will prove vain and ineffectual. 
 Hence the injunction of St. Paul to Timothy, itself conclusive 
 and sufficient on this point, — " Take heed unto thyself, and 
 unto the doctrine; continue in them ; for in doing this thou 
 shalt both save thyself and them that hear thee." To be 
 " wholesome examples" to the believers " in word, in con- 
 versation, in love, in faith, in chastity, in purity ;" — it is thus 
 only, my beloved brethren, that you can so " take heed to the 
 ministry," which, as I trust, you will receive in the Lord, 
 that you may fulfil it, — it is thus only that you can discharge 
 the work for which you shall be sent, in turning sinners from 
 the error of their ways, and making ready "a people prepared 
 for the Lord." Watch yourselves, my brethren, with a god- 
 ly jealousy. " Piay without ceasing" to Him who alone 
 
 * See Notes, at the en J. 
 o 
 
( 74 ) 
 
 can "keep you from falling." Keep ever present to your 
 minds the awful thought, that you can never fall alone. Have 
 ever engraven, not on your hearts only, but on your lips, 
 your hands, your feet, "holiness to the Lord." It is Gos- 
 pel holiness, the sanctification of the soul, wrought through 
 faith, by the power of the divine Spirit, which can alone pre- 
 sent you acceptable, for Christ's sake, before God ; and it 
 is its purity alone, resplendent even here amid the clouds of 
 time, which, in the full-orbed glory of eternity, will enable 
 you through the blessed merits of the Saviour, to attain their 
 glorious splendor, who, having turned many to righteousness, 
 "shall shine as the brightness of the firmament," and "as 
 the stars forever." 
 
 I have thus, dear brethren, as the time allowed me, sketch- 
 ed hastily before you the office of the Christian Pastor. It 
 could be but an outline. It is, I feel, but feeble and imperfect. 
 It may suffice, however, and such shall be my fervent prayer, 
 to quicken in you those noble purposes of self-devotion which 
 have so far animated you along your honorable course. It may, 
 through the influence of the divine Spirit, whose blessed office 
 it is to guide us unto all truth, excite you to a deeper self-ex- 
 amination, impel you to a more determined renunciation of the 
 world, persuade you, in the sense of the exalted calling on 
 which you hope to enter — in the deep and fervent sense of " the 
 high origin, the salutary tendency, and the rich rewards of the 
 Gospel ministry,"* — to give yourselves up, confiding in the 
 power of His might, with a fuller, heartier, more entire self- 
 dedication, to the service and glory of the Lord. Remember, 
 my dear brethren, from the duties of that office to which you 
 now look forward, there is no discharge but in the hour and 
 article of death. The vows of God once on you, cannot be 
 
 * Office of devotions for the General Theological Seminary of the 
 Protestant Episcopal Church in the United States, prepared by the ven- 
 erable Presiding Bishop, Dr. White. 
 
( 75 ) 
 
 put off, cannot be suspended, cannot be repealed. Bound to 
 the holy altar of your God, the terms of the offering will be, 
 yourselves, your souls and bodies, with all their faculties 
 and powers, — the tenure of your service, "until death! " 
 
 My dear young brethren, ponder well these things. Think 
 of the glorious honor, to be ambassadors for Christ. Think 
 of the blessed privilege, of being God's fellow-workers to- 
 gether, in the saving of immortal souls. Think of your own 
 infirmity. Think of the difficulty of the work. Think of the 
 shortness of the time. Remember him* who, last year, look- 
 ed witli a hope as bright as yours to the issues of this day, 
 and who now sleeps with the dead. Brethren, the time is 
 short. The work is great. The reward is glorious. What 
 your hands find to do, do with your whole might; trusting 
 in all simplicity and humility to the help and guidance of the 
 Lord. " Feed the flock of God, taking the oversight thereof 
 not by constraint but willingly; not for filthy lucre, but of a 
 ready mind; neither as being lords over God's heritage, but 
 as ensamples of the flock ; and when the chief Shepherd 
 shall appear, ye shall receive a crown of glory that fadeth not 
 away. Likewise, ye younger, submit yourselves unto the 
 elder ; yea, all of you be subject one to another, and be cloth- 
 ed with humility; for God resisteth the proud, and giveth 
 grace to the humble. Humble yourselves, therefore, beneath 
 the mighty hand of God, that he may exalt you in due time. 
 Casting all your care upon him, for he careth for you." 
 
 "Now the God of peace, that brought again from the dead 
 our Lord Jesus, that great Shepherd of the sheep, through 
 the blood of the everlasting covenant, make you perfect in 
 every good work to do his will, working in you that which 
 is well pleasing in his sight, through Jesus Christ, to whom 
 be glory for ever and ever." Amen. 
 
 * George F. Cooke, a member of the Senior Class, died at the Semi- 
 nary since the last Commencement. 
 
My next advice shall be to those who are already in Orders, that they 
 will, at least four times a year, on the ordination Sundays, read over the 
 offices of the degrees of the Church in which they are; and will par- 
 ticularly consider the charge that was given, and the answers that were 
 made by them ; and then ask themselves, as before God, who will judge 
 them at the great day upon their religious performance of them, whether 
 they have been true to them or not : that so they may humble them- 
 selves for their errors and omissions, and may renew their vows for the 
 future, and so be going on, from quarter to quarter, through the whole 
 course of their ministry, observing still what ground they gain, and what 
 progress they make. Bisnop Burktet, Pastoral Care^ 
 
APPENDIX. 
 
 NOTES TO THE SERMON. 
 NOTE I, PAGE 40. 
 
 /// the nixteenth century, indeed, Calvin] Calvin, as it is well 
 known, favoured the presbyterian discipline. He was the author, in fact, 
 of the system — his admissions, therefore, on this question, are important. 
 Strype, in his life of Cranmer, (p. 418,) tells us that "Calvin, Bullinger, 
 and others, in a letter to Edward VI. offered to make him their defender 
 and to have Bishops in their Churches, as there were in England." — 
 And afterwards in writing to Archbishop Parker, after describing Bish- 
 ops, such as they ought to be, says, "If there be any who do not behave 
 themselves with all reverence and obedience toward them, there is no 
 anathema but I confess them worthy of it." 
 
 Mr. Todd refers to this project, p. 220. vol. 2. which is traced to a let- 
 ter preserved by Sir Henry Sidney. 
 
 In the Institutes, lib. iv. c. 4. Calvin says openly, "It will be useful 
 to observe anew the form of the primitive Church, (veteris Ecclesise,) 
 which will set before us a kind of image of the divine institution. For 
 although the Bishops of those times published many canons, in which 
 they may seem to have expressed more than is expressed in the holy 
 Scripture, yet they framed their whole economy so cautiously in agree- 
 ment with that only rule, the word of God, that there was evidently in 
 this respect scarcely any thing different from the word of God." — "As we 
 have shews that three kinds of ministers are commanded in the Scrip- 
 ture, so the ancient Church divided all their ministers into three orders ; 
 for from the order of Presbyters they chose some Pastors and Teachers, 
 the rest taking care of discipline and morals ; and to the Deacons was 
 committed the care of alms. Those who had the office of teaching, 
 they called Presbyters. These chose out of their number one in each 
 city, to whom they specially gave the title of Bishop, lest as it common- 
 ly happens, dissentions should arise from equality. But the Bishop was 
 not so superior in honour and dignity as to have dominion over his col- 
 leagues, (ut dominium in collegas haberet,) but that office which a con- 
 sul held, in proposing matters to the senate, collecting votes, directing 
 them by advice, admonition, exhortation; guiding every action by his 
 authority, and executing that which was decreed by common consent, 
 that office had the Bishop in the asseniblv of the Presbyters." — "We 
 g2 
 
(78 ) 
 
 shall find that the Bishops aimed at framing no other form of governing 
 the Church than that which God prescribed in his word." 
 
 On this the judicious Hooker observes, "Thus much Calvin, being 
 forced by the evidence of truth to grant, doth yet deny the Bishops to 
 have been so in authority at the first, as to bear rule over other minis- 
 ters ; wherein what rule he doth mean I know not. But if the Bishops 
 were so far in dignity above other ministers as the consuls for their year 
 above other senators, it is as much as we require." — Ecclesiastical 
 Polity, book vii. c. 6. 
 
 NOTE II, PAGE 40. 
 
 The superior authority of the Episcopal] It is needless to cite the 
 testimonies of Petrus Molinseus, Theodoras, Daniel Cha^mierus, Niceel 
 Vedelius, J. L. Mosheim, Le Clerc, and other learned members of pres- 
 byterian Churches, who admit the primitive authority of Episcopacy. 
 Almost all Divines of any repute, till those of a late period, acknow- 
 ledged it. 
 
 NOTE III, PAGE 41. 
 
 Having oversight of a number of presbyters and flocks in a certain 
 district] The word which we render Overseer or Bishop, in Greek 
 t7ri(rico7rosy was applied to a variety of officers and persons in ancient Greece 
 — to the presidents of the games, to those sent from Athens each year to 
 inspect the subject cities, and to Minerva as the protectress of Athens. 
 
 A specimen of the same twofold sense of a title occurs in the Roman 
 usage of applying the word, Imperator, to the general of an army, and 
 to the emperor or sovereign of the Roman empire. 
 
 It is solidly observed by Archbishop Potter, " That it does not follow 
 that all Presbyters were of the same order with Bishops merely because 
 Bishops are sometimes included under the name of Presbyters ; for this 
 argument would prove too much — it would prove that all Presbyters 
 were Apostles. For the Apostle John (2 John 1. and 3 John 1.) calls 
 himself a Presbyter ; and the Apostle Peter styles himself, a fellow Pres- 
 byter of the Presbyters, o-u/^sjvSvt^o?." 
 
 A similar remark applies to the use made of the word Servant by the 
 Apostles in the New Testament. 
 
 " No difficulty," says Hey, " can arise from the application of the 
 term Bishop (or Overseer, or Superintendent,) to ordinary Presbyters, if 
 we remember that it is with regard to the flock, and not to other minis- 
 ters, that they are so termed, as in Acts xx. 28. " Take heed to the 
 flock over which the Holy Ghost hath made you overseers." So in 
 1 Pet. v. 2. "Feed the flock of God which i^ among you, taking the over- 
 
( 79 ) 
 
 sight thereof." Whereas Bishops or Superintendents, as the Apostles, 
 and, by delegation from them Timothy and Titus, [were Bishops of other 
 Pastors, as the Epistles to Timothy and Titus abundantly prove." 
 
 I subjoin Hooker's argument to show that the calling and qualifica- 
 tions of Bishops being not specifically stated in the Epistles to Timothy 
 and Titus, is no proof against Bishops being of a separate order. "As 
 for those things which the Apostle hath set down concerning trial, elec- 
 tion, and ordination of pastors, that he maketh no difference in the man- 
 ner of their calling," this also is but a silly argument to prove their office 
 and power to be equal by the Scripture. The form of admitting each 
 unto their offices needed no particular instruction : there was no fear but 
 that such matters of course would easily enough be observed. The 
 Apostle therefore toucheth those things wherein judgment, wisdom, and 
 conscience is required ; he carefully admonisheth of what quality 
 ecclesiastical persons should be, that their dealing might not be scan- 
 dalous in the Church. And forasmuch as these things are general, we 
 see that of Deacons there are delivered in a manner the self-same pre- 
 cepts which are given concerning Pastors, so far as concerneth their trial, 
 election, and ordination. Yet who doth hereby collect that Scripture 
 maketh Deacons and Pastors equal! If notwithstanding it be yet de- 
 manded, " Wherefore he that teacheth what kind of persons Deacons 
 and Presbyters should be, hath nothing in particular about the quality 
 of other Presbyters, whom we call Bishops 1" I answer briefly that there 
 it was no fit place for any such discourse to be made, inasmuch as the 
 Apostle wrote unto Timothy and Titus, who having by commission 
 episcopal authority were to exercise the same in ordaining, not Bishops 
 (the Apostles themselves yet living and sustaining that power in their 
 own hands) but Presbyters, such as the Apostles at the first did create 
 throughout all churches." Book vii. §. 11. 2. 
 
 It may be added that the expression used 1 Tim. hi. 1 on which so 
 much stress has been laid, seems to refer designedly to the general office 
 of inspection, in whatever order or degree : " It is a faithful saying, if 
 any man desireth the office of a Bishop," — ii n; Wic-^t,^ Igiyrrcti — not 
 tk vnmmKt a particular office of superintendence, but tqipxcmiSj any 
 office of superintendence, oversight, supervision. — Whereas in Luke xix. 
 •14. " Because thou knewest not the time of thy visitation," it is, r» f 
 trt<ry.:7ni; <rcu — of thy particular visitation. — So in Acts i. 20. "And his 
 Bishopric let another take," tw mimaim au/rov, his particular charge of 
 overseeing. 
 
 "St. Paul visited Crete wilh Titus at an early period of his ministry, 
 and he left him among the islanders, " to set in order the things that are 
 wanting," (things left undone, margin,) "and ordain elders in every 
 
(80) 
 
 city, as he had appointed him." The island of Crete is celebrated by 
 the ancient classical authors for containing an hundred cities. Titus 
 had the Government of Christian assemblies throughout the district, 
 " as St. Paul had appointed him." — He was to "set in order the things 
 that were wanting" in every city — and he was to "ordain elders or 
 presbyters for the whole island. Individual Christian societies in Crete, 
 seem to have claimed no right to set in order their own affairs indepen- 
 dently of Titus, nor were the neighbouring pastors called in by different 
 congregations to ordain such as they had chosen. Whatever assistance 
 Titus might require from other pastors, the whole management of their 
 affairs seems to have been committed to him alone. It avails nothing to 
 say that Titus is never called exclusively the Bishop of the island, or 
 that he was an Evangelist and an assistant to the Apostle. The word 
 Bishop signifies nothing more than an overseer — common ministers were 
 overseers of the flock ; and Titus was their overseer — he is no where 
 called an Evangelist in the New Testament. — But it is not the name or 
 title, but the office which is under consideration. Were Titus to rise 
 from the dead and visit the Church militant again, he could find an 
 office in the English Church, which, when stripped of those appendages 
 which a change of times and circumstances has introduced, would be 
 very similar to that which he sustained in the island of Crete. His 
 ancient diocese was as large as some modern dioceses in England. And 
 liad the writer of this paper lived under the government of Titus in 
 primitive times, he would probably have found himself in a situation not 
 much different from that which he now fills as an English Clergyman, 
 under his proper Diocesan. He must then have been subject to the 
 authority of his Bishop in spiritual matters ; and he therefore submits 
 with pleasure to a mild ecclesiastical authority in his own country. 
 Christian Observer, 1829. 
 
 NOTE IV, PAGE 43. 
 
 The greatest of the Protestant nations'] In the Sermon it was enough 
 for me to say that no alleged defects in the mode of this connection 
 could in my opinion be a valid reason for quitting the communion of a 
 Church, whilst all that which constitutes a Christian Church remained, 
 agreeably to Christ's institution. 
 
 But it may be well to see how the argument stands: First, As to the 
 bearing of Scripture history and of matters of fact. 
 
 1. A prince or government is the parent of the people. Asa father 
 then is bound to provide for the religious instruction of his children, to re- 
 press open vice, and advance their spiritual and moral well-being; so is a 
 prince. 
 
( 81 ) 
 
 2. Accordingly, Abraham received a commendation for acting thus 
 towards his children and household, which were a tribe or little state. 
 
 3. Job declares it to be the acknowledged sentiment of men that 
 idolatry was an iniquity to be punished by the judge. 
 
 4. The Almighty set an example of the strictest union of Church and 
 State, and of an ample national religious establishment, in the case or' 
 the Jews. 
 
 5. The several kings of Israel and Judah are commended in propor- 
 tion as they restored pure religion, and repressed idolatry, and were 
 zealous for the glory of God amongst the people, by supporting the 
 national establishment — as David, Asa, Jehoshaphat, Josiah. 
 
 6. King Solomon was the leader of religion in Israel, made the prayer 
 at the dedication of the temple, and evidently thought it no invasion of 
 the sacerdotal office to take the first part in acts of national piety. 
 
 7. When God was about to turn the captivity of his people, he raised 
 up public men, as Ezra, Nehemiah, Daniel, to join the civil and ecclesias- 
 tical functions, and induce the heathen monarchs to countenance and 
 maintain the true religion. 
 
 8. The prophets treat not only the Jewish people, but all the neigh- 
 bouring heathen nations, in the aggregate, as communities amenable to 
 God and represented by their princes. 
 
 9. They also foretold that "Kings should be nursing fathers and 
 queens nursing mothers to the Church " under the Gospel dispensation. 
 
 10. Our blessed Lord not only conformed to the divine law of the 
 Jews, but also to all the pious human institutions of his country ; the 
 worship of the synagogues, for example ; though he condemned openly 
 the real abuses introduced by the Scribes and Pharisees. 
 
 11. The inspired Apostles did the same. 
 
 12. The first Christian Roman emperor established the pure religion, 
 and discountenanced idolatry, with the approbation of the whole Church 
 of Christ, as a duty clearly deducible from the example of all pious* 
 princes under the Old Testament. 
 
 13. In the sixteenth century, the learned Reformers to a man exhorted 
 and assisted the princes to establish pure religion wherever the oppor- 
 tunity occurred. 
 
 14. The Church of Scotland is an established religion. 
 
 15. All the reformed foreign Churches, whether Lutheran or Calvm- 
 istic, are Establishments aided by the State. 
 
 16. There is no example up to the present hour of any Christian 
 country omitting to provide for the profession of Christianity amongst 
 the people. The United States of America is no valid exception, as 
 religious education is provided for, the Sabbath guarded by law, pro- 
 
( 88.) 
 
 faneness repressed, the army and navy furnished with chaplains, and a 
 public establishment of religion, to a certain extent, retained in many of 
 the States. 
 
 17. Many learned and pious Divines in England and Scotland, though 
 differing from the Church of England in many points, have espoused the 
 principle and duty of an established religion. " All the old nonconform- 
 ists," Bishop Stillingfleet says, " thought themselves bound to communi- 
 cate with the Church of England, and looked upon separation from it as 
 a sin, notwithstanding the corruptions supposed by them to be in it." 
 
 Dr. Chalmers thus defends both his own Church and the Church of 
 England : " Let our ecclesiastical malcontents ascribe what corruptions 
 they will to the Establishments of England and Scotland, we hold them 
 to be the destined instruments both for propagating and for augmenting 
 the Christianity of our land, and shall never cease to regret the over- 
 throw of this mighty apparatus as a catastrophe of deadliest import to 
 the religious character of our nation." 
 
 18. It ought to be added that there is no example of any heathen 
 government without a national religion, which, however corrupt and 
 idolatrous, still had some hold on the fears and forebodings of man, and 
 responded in some imperfect manner to the interior voice of conscience, 
 and laid the basis of obedience in a reference to a future judgment. 
 
 Such is the stream of evidence as to the bearings of Scripture history, 
 of matters of fact, and the opinions of the greatest names. 
 
 Secondly, Jls to the reasons for National Establishments. 
 
 1 . The corruption of nature is such, that no sufficient care would be 
 taken by unconnected individuals, without a plan, without adequate funds, 
 and without the protection of the State, for the propagation and support 
 of Christianity. 
 
 2. The out-places and the more crowded population of large cities 
 would especially be neglected, even in the most wealthy nations, as uni- 
 form experience has proved. 
 
 3. Needful support being precarious, a learned and pious and re- 
 spectable Clergy would not be trained. 
 
 4. Schools and Universities would fade, a learned preparation for the 
 Church being less insisted on. 
 
 5. Vice, profaneness, desecration of the Sabbath, &c. which abound 
 now, would be much increased the moment Christianity ceased to be part 
 and parcel of the law of the land. 
 
 6. The grand doctrines and facts of the Advent, Incarnation, Epipha- 
 ny, Death, Sacrifice, Resurrection of Christ — of the gifts of the Holy 
 Ghost, — and of the Mys^ry of the holy Trinity would be less firmly in- 
 
( 83 ) 
 
 corporated with the first feelings of the common people, if there were no 
 creeds, and no religious national services to keep them full before the con- 
 sciences of men. 
 
 7. The doctrines of ministers and teachers of youth would be perpetu- 
 ally changing and declining, till Deism, or what is termed Unitarianism, 
 a species of Deism, would probably, through the corruption of man, pre- 
 vail. 
 
 8. There would be no standard of public doctrine and no subscriptions 
 to articles of faith, to which the false opinions of individual ministers 
 might be recalled by due spiritual authority. 
 
 9. When general decays of real piety spread, (which would probably 
 soon be the case,) there would be no principle of resuscitation within 
 the nation — nothing left to fall back upon, and for the faithful few to ap- 
 peal to. 
 
 10. Public humiliations, and thanksgivings, which are called for by Al- 
 mighty God from every Christian people, would be less duly celebrated. 
 
 11. The appeal to an oath, which is now "the end of all strife," and 
 on which all distributive justice and all the safety of property depend, 
 would be rendered insecure. 
 
 12. The loyalty, tranquility, and peaceableness of a people, founded 
 on the fear of God and nourished by the constant national prayers, offer- 
 ed for the King and his government, would be less binding on the con- 
 science. 
 
 13. There would be no national profession of Christianity, no nation- 
 al acknowledgement of God, no visible national body of Christ, no recog- 
 nized authorities in the Church to receive the oaths of princes, nobles, and 
 parliaments on their inauguration. 
 
 14. The principle of self-preservation which induces all States to avoid 
 what would displease a superior neighbouring power, which had suffi- 
 cient strength to destroy it, would be violated as it respects that infinitely 
 powerful and glorious Sovereign by "whom kings reign and princes de- 
 cree justice." 
 
 15. England having had a national Establishment from the date of 
 its conversion to Christianity, and possessing it now in a reformed mode, 
 though with confessed attendant defects, would hazard much more the 
 anger of the Almighty in dissolving the tie, than if such a connection had 
 not previously existed, and the question of national Establishments was 
 untouched. 
 
 16. A moment of great political excitement is the most dangerous 
 moment for rash innovations in matters of religion. 
 
 17. In the propagation of Christianity in heathen lands, there would 
 be no liturgy, no creeds, no ecclesiastical polity, no discipline, no author- 
 
( 84 ) 
 
 ized religion to give permanence and security to the young and imperfect 
 habits of the new converts. 
 
 18. The ties of gratitude, loyalty, and union of interests could not be 
 formed as Christianity spread ; the diffusion of which would probably 
 be the dissolving, not the drawing closer, the connection with the parent 
 State. 
 
 19. The decent and lawful veneration for ancient usages and prescribed 
 forms would be destroyed — which in infant Churches would set every 
 thing afloat, and leave them to go in endless search of new discoveries 
 in discipline and Church order. 
 
 Thirdly, Jts to objections to Church Establishments. 
 
 " I speak as unto wise men, judge ye what I say." — There is no end 
 of objections. In the corrupt state of man, and the imperfection of all 
 he does, objections may be easily multiplied. If men of learning and 
 experience weigh the whole question, they will see it beset with difficul- 
 ties. All we need to contend for is, that the preponderance is in favour 
 of Establishments, and yet more decidedly against dissolving them rashly, 
 when already long settled. 
 
 It may be sufficient to notice a very few. 
 
 1 . The objection that Christ's " kingdom is not of this world " is as 
 applicable to the use of any external means, however discreet, towards a 
 spiritual end — the payment of a minister's support — the building of a 
 church or chapel — as to a religious Establishment. A fence round a 
 garden, says a good writer, may as well be objected to. 
 
 2. The objection that a government may mistake what is true religion, 
 does not alter the general duty. A father is bound to instruct his chil- 
 dren, and it is no proof to the contrary that many fathers have instructed 
 their children amiss. 
 
 3. The objection that Mohammedanism, Hinduism, Popery, might be 
 established, is answered by the preceding remark. Guilt is upon the 
 heads of those who, placed in trust, seek not for the true religion in its 
 purity. The objection is the same as one that should be drawn against 
 all civil government, because many governments have mistaken what is 
 justice, truth, equity in punishments, rewards, &c. &c. 
 
 4. The objection that many princes, under the pretext of maintaining 
 religion, have persecuted those who refused to follow it, proceeds on a 
 misunderstanding of the question before us, which is, not whether an 
 exclusive religious form of worship should be imposed on a nation, with 
 penalties on those who withhold obedience — but merely whether a con- 
 nexion ought, to exist between the Church and State on some convenient 
 footing, and limited by reasonable conditions, sufficient to discharge a 
 
( 85 ) 
 
 prince's duty to God as the parent of his people in offering means of 
 religious instruction to all under his government ; hut hy no means to 
 the extent of compelling ohedience — on the contrary, a full liherty is 
 supposed to he granted to those who may differ from the majority in the 
 plan of worship and discipline — and no restraint imposed but on open 
 immorality, blasphemy, and profaneness. 
 
 The balance of arguments, therefore, is strongly in favour of Church 
 Establishments, as best suited to such a creature as man and in such a 
 state of moral disorder as we confessedly find him. It is, we contend, 
 the duty, under these circumstances, of the supreme power to consult the 
 highest and most obvious good of the community, by making Christianity 
 the basis of civil government, by taking care that proper places and per- 
 sons be provided for the instruction of the people and the worship of 
 God, by seeing that a due maintainancc be allotted to the clergy, and by 
 such other acts as may evince a reverence of religion and a desire to hon- 
 our, in the administration of affairs, the authority of that Revelation, the 
 evidences of which are so clear and abundant. 
 
 >ote v, page 55. 
 
 Maintaining your personal religion] It is observed of Bishop Be. 
 dell, that " He thought it a disingenuous thing to vouch antiquity for 
 the authority and dignity of that function," (he is speaking of bishops, 
 but the remark is applicable to all orders of ministers,) " and not at the 
 same time to express those virtues and practices that made it so venera- 
 ble among them. Since the form of Church Government must appear 
 amiable and venerable to the world, not so much, for the reasonings and 
 arguments that learned men use concerning them as for the real advan- 
 tages that mankind find from them." 
 
 NOTES TO THE ADDRESS. 
 
 I shall be pardoned, I trust, if in these additions I seem to transcend 
 the customary privilege of the Address, when the great importance of 
 their subjects is considered. "I do verily believe," to adopt the earnest 
 phrase of honest Richard Baxter, as cited on a previous page, that if the 
 ministers of the Church are desirous of its restoration to primitive holi- 
 ness and piety, they must seek it of (ion, through Christ, by the 
 power of the divine Sim hit, by the engagement of the people in aid of 
 their own exertions, in the religious instruction of their children, and in 
 family devotion. This is not the proper place to enlarge upon thaw 
 H 
 
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 subjects. I content myself with subjoining two selections* of high 
 authority. The first, I take from the admirable Primary Charge to the 
 Clergy of the Diocese of Limerick, by the late (alas, that I am called to 
 write so soon, of one so justly and so well beloved, this melancholy 
 word !) Right Rev. Dr. Jebb, with a note (appended by himself) from 
 a Charge to the Clergy of the Archdeaconry of Stow, by Archdeacon 
 Bayley. The second is extracted from the well known " Parochialia j 
 or, Instructions to the Clergy in the discharge of their Parochial Duty," 
 by "good" Bishop Wilson, once of Sodor and Man. 
 
 I. THE CATECHETICAL INSTITUTION OF YOUTH. PAGE 71. 
 
 O say not, dream not, heavenly notes 
 
 To childish ears are vain, 
 That the young mind at random floats, 
 
 And cannot reach the strain. 
 
 Dim or unheard, the words may fall, 
 
 And yet the heaven taught mind 
 May learn the sacred air, and all 
 
 The harmony unwind. 
 
 Keble's Christian Year, Catechitm. 
 
 With respect to the catechetical institution of youth, I would re- 
 mind you, that it was the primitive method ; employed by the Apostles 
 and their immediate followers, and, in after ages, by the whole succes- 
 sion of the Catholic and Apostolic Church, for training up and organiz- 
 ing the visible community of Christians, in sound principles of faith, in 
 the love of Gon and man, and in purity of life and conversation. It is 
 observable accordingly, that, in exact proportion as catechizing- has been 
 practised or neglected, in the same proportion have the public faith and 
 morals been seen to flourish or decline, and the reason of this is obvious ; 
 for it is certain, that even among those who have been regenerated in 
 baptism, and who have received the first infusions of preventing and as- 
 sisting grace, unless the good seed of religious instruction be early sown, 
 the three great enemies of man, the world, the flesh, and the devil, will 
 pre-occupy the ground of the heart, in various kinds and degrees, ac- 
 cording to the constitution and circumstances of the recipients, with the 
 tares of irreligion, inhumanity, pride, self-will, or impurity. In the ear- 
 lier ages of the Church; catechetical schools were established in the great 
 cities of the empire ; over which men of the profoundest learning and 
 most brilliant talents, felt themselves honored when they were called to 
 preside : while each particular Church had its catechists, and the cate- 
 chumens, formed a regular and ascertained class or division of every 
 congregation. And it is not too much to say, that next to an established 
 liturgy, and beyond all prescribed confessions of faith, the single ordi- 
 
 * In this second edition, others are added. 
 
( 87 ) 
 
 nance of catechetical institution, has, under Providence, been the great 
 stay and support, throughout Christendom, of orthodox, unwavering 
 Catholicity. 
 
 For a long course of years, both in England and in Ireland, this 
 ancient and venerable usage had fallen into comparative disuse and 
 neglect; how far the growth and the dissemination of erroneous and 
 6trange doctrines, which within the same period have alarmingly in- 
 creased, may be attributable to this disuse and neglect, it is not for us 
 precisely to determine : but the coincidence is remarkable ; and from the 
 highest authorities, and I am happy to add, with considerable effect, the 
 revival of catechising has been recommended and encouraged, as an 
 antidote at once to the opposite evils of enthusiasm and infidelity. 
 
 And here I would exhort them to consider, that not merely regulari- 
 ty, but exertion, is necessary for the proper discharge of this duty. 
 Children, and the parents of children, must be not only invited, but 
 elicited and won to Church ; and when there assembled, the parents may 
 be often more instructed and edified by the simple lessons given to their 
 children, than by the more formal discourses addressed from the pulpit 
 to themselves. For let not the common prejudice be entertained, that 
 chatechising is a slight and trifling exercise, to be performed without 
 pains and preparation on your part. This would be so, if it were the 
 mere rote-work, asking and answering of the questions in our Church 
 Catechism ; but to open, to explain, and familiarly to illustrate those 
 questions in such a manner as at once to reach the understanding and 
 touch the affections of little children, is a work which demands no or- 
 dinary acquaintance at once with the whole scheme of Christian theolo- 
 gy, with the philosophy of the human mind, and with the yet profound- 
 er mysteries of the human heart. It has, therefore, been well and 
 truly said, that a boy may preach, but to catechise requires a man. 
 
 Bishop Jebb, Primary Charge. 
 
 By catechising, under heaven, was planted the Apostolical Church; 
 by catechising the sound of the Gospel was sent into all lands: it was 
 a chief instrument of preserving Catholicity throughout Christendom, 
 and of establishing the reformation in England: it has always been the 
 vital spirit of education, — milk to the babe and strong meat to the youth; 
 a main preventive of infidelity and enthusiasm; a guide at once, and a 
 measure of morality and virtue. Do the times then no longer require 
 it? Far other is the case. Much of that ignorant impatience of dis- 
 cipline, that ever learning, and never being able to come to the knowl- 
 edge of the truth ; that heartless indifference which usurps the name of 
 liberality; and that licentiousness of self-will, which marks the latter 
 
(88) 
 
 days, as it disgraced the worst period, perhaps, of our annals, — much of 
 all this, as well as of viciousness of life and of error in religion, is owing 
 to ungroundedness on the points of the Catechism. 
 
 Equally fallacious is the notion that Sunday Schools preclude its 
 use, or remove the minister's responsibility. No ; I look, indeed, upon 
 this invention, as more pregnant with consequences to the mortal and 
 immortal interests of mankind, than any discovery, perhaps, since that 
 of printing. But one of the great objects, one of the prime merits of 
 both institutions, is to prepare and train the rising generation for the 
 hands of the clergyman, to facilitate thereby his labour, and to make the 
 necessity of public exhibition less frequent. But still, his constant su~ 
 pervisal and personal direction of the -whole machinery, are equally, or 
 more than ever demanded ; they are, I had nearly said, all in all. 
 Through him, moreover, the children are to profess in the Church what 
 they have been taught in the school : and he is bound, not merely to 
 listen to a cold and formal repetition, but also, in the fullest sense of the 
 term, 'to examine and to instruct.' A task this, not to be lightly deem- 
 ed of! The chair of the catechist of old was filled by the highest 
 authorities, the finest talents, and the deepest learning: and he that 
 would duly qualify himself, who, while he is exercising the memories of 
 boyhood, would also seek to warm the effections, and enlighten the un- 
 derstanding, must add to biblical knowledge, the study of the heart and 
 the investigation of the mind : he must read the living book of human 
 nature. Instruction so prepared, and so conveyed, will never produce 
 listlessness ; to the congregation at large it is very attractive ; to the 
 relatives, in particular, it seems to carry with it something of parental 
 interest : and the admonitions which are directly addressed to the young, 
 find their way obliquely indeed, but often more effectually to the bosoms 
 of the old. 
 
 What less can be said, what more need be added, on a point so plain 
 and essential 1 Erom the earliest to the present day, the Fathers of our 
 Church, a cloud of witnesses, have never ceased to urge it with all the 
 force of reason and eloquence and authority. Let their collective wis- 
 dom be represented by the touching appeal of Bishop Hall : ' The most 
 useful of all preaching is catechetical ; this being the ground; the other 
 raiseth the walls and roofe : this informs the judgment, that stirrs up the 
 affections. What good use is there of those affections, that runne be- 
 fore the judgment 1 or of those walls that want a foundation ? For my 
 part, I have spent the greater halfe of my life in this station of our holy 
 service, I thank Gob not unpainfully, nor unprofitably. But there is no 
 one thing of which I repent so much, as not to have spent more houres 
 in this publicke exercise of catechisme ; in regard whereof I would quar^ 
 
( 89 ) 
 
 rell with my very sermons ; and wish that a great part of them had been 
 exchanged for this preaching conference. Those other divine discourses 
 enriche the braine and the tongue; this settles the heart : those other are 
 but the descants to this plaine song. Contemn it not, my brethren, for 
 the easie and noted homelinesse ; the most excellent and most beneficial 
 things, are most familiar." Archdeacon- Baylet. Charge. 
 
 Great scholars, possibly may think, that it stands not so well with 
 their credit to stoop thus low, and to spend so much of their time in 
 teaching these rudiments and first principles of the doctrine of Christ. 
 But they should consider, that the laying the foundation skilfully, as it 
 is the matter of greatest importance in the whole building, so it is the 
 very masterpiece of the wisest builder. According to the grace of God 
 which is given unto me, as a wise master-builder,! have laid the founda- 
 tion ; saith the great Apostle, 1 Cor. iii. 10. And let the learnedest 
 v( all try it whenever we please, we shall find, that to lay the ground- 
 work rightly (that is, to apply ourselves unto the capacity of the com- 
 mon auditory, and to make an ignorant man understand these mysteries 
 in some good measure) will put us to the trial of our skill, and trouble 
 us a great deal more, than if we were to discuss a controversy, or handle 
 a subtle point of learning in the schools. 
 
 Archbishop Usher, Sermon before King James A 
 
 The country parson values catechising highly — he useth and prefer- 
 red the ordinary Church Catechism, partly for obedience to authoritv, 
 partly for uniformity sake, that the same common truths may be every 
 where professed, especially since many remove from parish to parish, 
 who like Christian soldiers, are to give the word, and to satisfy the con- 
 gregation by their Catholic answers. He exacts of all the doctrines of 
 the Catechism ; of the younger sort, the very words : of the elder, the 
 substance. Those he catechiseth publicly ; these privately, giving age 
 honour, according to the Apostle's rule. He requires all to be present 
 at catechizing ; first, for the authority of the work ; secondly, that parents 
 and masters, as they hear the answer prove, may, when they come home 
 either command or reprove, either reward or punish : thirdly, that those 
 of the elder sort, who are not well grounded, may then by an honourable 
 way, take' occasion to be better instructed : fourthly, that those who arc 
 well grown in the knowledge of religion, may examine their grounds, 
 review their errors, and by occasion of both enlarge their meditations. 
 When once all have learnt the words of the Catechism, he thinks it the 
 most useful way that a pastor can take, to go over the same, but in other 
 words. How many say the catechism by rote, as parrots, without ever 
 piercing into the sense of it. In this course the order of the catcchisru. 
 h2 
 
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 would be kept, but the rest varied, as thus : — In the Creed, — How came 
 this world to be as it is ? Was it made, or came it by chance 1 Who 
 made it 1 Did you see God make it ? Then there are some things to 
 be believed that are not seen J Is this the nature of belief 7 Is not 
 Christianity full of such things as are not to be seen, but believed 1 
 You said God made the world ; Who is God 1 And so forward, requiring 
 answers to all these, and helping and cherishing the answer, by making 
 the questions very plain by comparisons, and making much even of a 
 word of truth from him. 
 
 George Herbert, Country Parson. 
 
 Nor can I leave this branch of the subject, without, at least, a slight 
 allusion to that which, in rny judgment, is by far the most interesting 
 duty of the pastoral office, the nurture and the instruction of the young. 
 To no other exercise of his fidelity and patience, can the Christian min- 
 ister, so certainly look for future increase, or for present satisfaction. 
 To the regular catechetical instruction, to the Sunday School, to the 
 Bible Class, to whatever can bring the youth of his congregation about 
 him, engage them in religious inquiries, and impress them with religious 
 truth, let him assiduously devote himself. Let him begin early, and 
 late leave off; — engaging the infant soldiers of the Cross, from the time 
 that they first leave their mother's arms ; and never letting them go, till, 
 as grown up men and women, they are themselves fit to become teach- 
 ers and examples to the flock. In both these respects, — in beginning too 
 late, and leaving off too early, — the Church is greatly the sufferer. The 
 baptismal font does not now duly lead, as it was wont, and ever should, 
 first to the chancel rail, and then to the table of the Lord. Many that 
 are baptised, never ask for confirmation. Many that are confirmed, 
 come not to that holy supper. The Church loses her hold upon them ; 
 and they are but too often lost to her, — to themselves, — to the world, — 
 to God. These things, surely, ought not so to be. That, so far as in 
 us lies, they may not be so, let us follow his example, who, in that beau- 
 tiful prophetic picture, " feeds his flock like a shepherd, gathering the 
 lambs with his arms, and carrying them in his bosom ;" — let us ever 
 bear in mind, his affectionate appeal to the Apostle Peter, and make it 
 the test, by which, to our own hearts, we try our love for him, — " Simon, 
 son of Jonas, lovest thou me, more that these? Feed my lambs." 
 
 Bishop Doane, Primary Charge. 
 
 A subject which has occupied much of my thoughts since our last 
 meeting, my brethren of the Clergy and Laity, is the religious instruc- 
 tion of children. I need go into no detail of argument, or of illustration, 
 
( 91 ) 
 
 to impress you with the importance, or with the sense of our duty in the 
 premises. I do not hesitate to say, that, as the training up of his children 
 " in the nurture and admonition of the Lord" is the parent's first and 
 highest duty, so the Christian Pastor can in no other way so effectually 
 suhserve the objects of his calling, in the edification of the Church for 
 the salvation of souls, as in the strict, constant, personal supervision of 
 the religious education of the children of his charge. It is a duty which 
 cannot be neglected without the most awful responsibility, and which 
 cannot be delegated by him to any other. Of the great benefits which 
 have been derived, and which may be expected from the excellent insti- 
 tution of Sunday Schools, I do not entertain, and would not intimate, a 
 doubt. As auxiliaries to the pastoral care of the young, or as substitutes 
 where it cannot be had, they are of unquestionable value, and their exten- 
 sion an undoubted blcssimr. But there is too great reason to believe 
 that their proper use has, in many instances, been departed from ; that 
 they have become substitutes for, instead of auxiliaries to, the pastoral 
 care; that the Clergy have gradually withdrawn, or been by impercepti- 
 ble degrees removed, from their direction, until their influence over them, 
 has almost ceased ; if, in some cases, their right to -control and regulate 
 them be not seriously questioned. IVor is this all. The ancient and 
 wise provisions of the Church for the instruction of all her children, in 
 the Catechism, have, it is to be feared, been in a great degree superseded, 
 and gone into disuse : so that the pastoral intercouse with the young, 
 and, of course, the pastoral influence with them, is scarcely, if at all, 
 greater, than with the adult parishioners. Now this cannot be right. It 
 is not safe for the country, nor for the Church. It is not consistent, my 
 brethren of the Clergy, with the solemn responsibility of our office. We 
 cannot so give account with joy for the lambs of our Saviour's flock. 
 The subject is too large for full discussion now. At a time not distant, 
 I hope to return to it. It shall be my effort and prayer, meanwhile, that 
 a plan may be devised suitable to our great responsibilities and great ad- 
 vantages, by which, from the first dawn of intelligence until the full 
 maturity of manhood, our children, so far as on us depends, may be 
 taught, trained, and, through grace, divinely influenced, in regard to all 
 those things "which a Christian ought to know and believe to his soul's 
 health." A series of books, suited to this end. drawn from scriptural 
 sources, and in agreement with ecclesiastical provisions, would be the 
 most valuable offering that human talents, learning and piety could lay 
 on the altars of the Church. What I propose now to do, is to urge on 
 my brethren of the Clergy, the importance of their giving their best 
 attention generally to the whole subject, to recommend to every Clergy- 
 man the constant exercise of his personal superintendence over his Sun- 
 
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 day School, and more especially to recal to mind the rubrical and canoni- 
 cal provision on the subject : — the rubric first following the Catechism, 
 directing, that " the Minister of every parish shall diligently, upon Sun- 
 days and Holy days, or on some other convenient occasions, openly, in the 
 Church, instruct or examine so many children of his parish sent unto 
 him, as he shall think convenient, in some part of the Catechism ; " and 
 the 28th canon of the General Convention, ordering that the " Ministers 
 of this Church, who have charge of parishes or cures, shall not only be 
 diligent in instructing the children in the Catechism, but shall also, by 
 stated catechetical lectures and instructions, be diligent in informing the 
 youth and others in the doctrines, constitution and liturgy of the Church." 
 As evidence of my great interest in the subject, and with the view to 
 aiding the Clergy in drawing to it the attention of parents, it is my re- 
 quest that, at all future visitations, the children may he catechized in my 
 presence, before the congregation. 
 
 Bishop Doane, Conventional Address, 1834. 
 
 The catechizing of the children I have found productive of the best 
 effects. Children, parents, pastors, and myself, by no means to the least 
 extent, have been partakers in the pleasing, and, I trust in God, the 
 profitable, interest. It has brought forth that "form of sound words," 
 which is " to be learned by every person before he be brought to be con- 
 firmed by the Bishop," from comparative obscurity, to its due prominence 
 in the Church. It is the beginning, I fondly hope, of a course of ef- 
 forts, by which, if God help us, the Church in this diocese will regain 
 her proper hold upon her infant members, and be enabled, by divine 
 grace, to ''bring them up in the nurture and admonition of the Lord." 
 Parents are universally gratified with the arrangement. The children 
 take delight in it. With my reverend brethren, no argument or in- 
 fluence is necessary to ensure their hearty zeal in feeding the Saviour's 
 lambs. Hitherto the examination, with two or three exceptions, has 
 been confined to the mere repeating of the words. Hereafter, it is my 
 wish that the children be prepared for what is more properly a catechet- 
 ical exercise, in being examined on the meaning of the words, the Scrip- 
 tural authority for them, and their practical application ; and I design 
 myself to take a part in it. A thorough trial of the experiment in my 
 own parish, in which the children, once in a month, are catechized 
 "openly in the Church," before the whole congregation, has convinced 
 me that no exercise can be more engaging to the children, more edi- 
 fying to the people, or more profitable to the pastor. 
 
 Bishop Doane, Conventional Address, 1835.. 
 
( 93 ) 
 
 I was delighted with Bishop Doane's remarks on the duty and im- 
 portance of Catechizing; it lias been too much neglected in our Churches, 
 since the establishment of Sunday Schools. There is but one sentiment 
 among all enlightened and pious men, that there can be no better way of 
 communicating religious truths, than by familiar catechetical instruction. 
 'Come, ye children, hearken unto me, I will teach you the fear of the 
 Lord,' — was the affectionate invitation of David, while sitting on the 
 throne of Israel, and surrounded with all the cares and duties of royalty. 
 And his illustrious son, — the wisest of men — has said, ' Catechise a child 
 in the way he should go, and when he is old, he will not depart from 
 it.' — Prov. xxii. 6. (marginal reading.) — I preached all day, from this 
 text, a few Sundays since, on the importance of Sunday School Instruc- 
 tions. I think, with old Martin Luther — who, by the way, wrote two 
 catechisms for children — ' that catechising affords more delight than any 
 other ministeral duty' — and I would rather have the fame which Dr. 
 Watts has acquired by his first catechism for children, than that of any 
 Historian of ancient or modern times. I have introduced the practice 
 into my own parish, which I see Bishop Doane adopts in his, of cate- 
 chising all the children of my Sunday School, and other of the congre- 
 gation, whom the parents or guardians choose to send, on the afternoon 
 of the first Sunday in each month, 'publicly, in the presence of all the 
 congregation,' who may attend. As that is my regular communion Sun- 
 day, I have long been in the habit of baptizing, on the afternoon of that 
 day. Yesterday I baptized three infants, after the second lesson, as the 
 Rubric directs, and then after the evening service, instead of a sermon, 
 I examined about one hundred and twenty children in the Church Cate- 
 chism, — explaining and illustrating it to them, and making it as familiar 
 as possible. You never saw a hundred happier looking faces, — and the 
 congregation seemed generally pleased, and I trust, were not a little edi- 
 fied; for it is a melancholy fact, that the plain truths of religion, — those 
 which lie on the surface, — are too generally neglected, and consequently 
 little understood. Christians prefer soaring into the regions of specula- 
 tion, or diving into the depths of hidden mysteries, to studying the 
 simple doctrines and duties of their religion ; and the consequence is, 
 that 'when they ought to be teachers, they have need that one teach 
 them again, which be the first puixciples of the oracles of God.' 
 Hence, I consider that this system of Catechizing ' diligently ' and ' open- 
 ly in the Church,' — as the rubric commands, — will be productive of the 
 happiest results to pastor and people, as well as children. 
 
 Rev. Bexjamix Donit, Letter in the Missioriary. 
 
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 II. FAMILY WORSHIP. PAGE 73. 
 
 Have you set up an altar in your house ? — Bishop Wilson 
 
 The very learned and pious Bishop Pearson took occasion very 
 often and publicly to bless God, that he was born and bred in a family 
 in which God was worshipped daily. And certainly it is a duty which 
 entails very many blessings on posterity ; for which reason a pastor 
 should labor -with all his might to introduce it into every family under 
 his charge ; at least, he should neither give himself nor his people any 
 rest, till he has done all that lies in his power to effect so good a work ; 
 which if he does not do, this very intimation will one day rise up in 
 j udgment against him. 
 
 And in truth, this duty is so reasonable and advantageous, that a 
 man who will but set about it in good earnest, will find people less back- 
 ward than at first he would imagine. 
 
 To acknowledge God to be the giver of all good gifts; — to put a 
 man's self, his wife, his children, his servants, and all that belong to 
 him under God's protection ; — to ask from him, as from a father, what- 
 ever we want, and to thank him for the favors we have received : — 
 these are duties which the reason of mankind closes with as soon as 
 they are fairly proposed, 
 
 And then the advantages of family worship will be evident to the 
 meanest capacities. First, to begin and end the day with God will be 
 the likeliest way to make servants faithful, children dutiful, -wives obe- 
 dient, and husbands sober, loving, and careful ; every one acting as in 
 the sight of God. Secondly, this will be a mighty check upon every 
 one of the family, and will be a means of preventing much wickedness ; 
 at least, people will sin with remorse, (which is much better than with a 
 seared conscience,) when every one knows he must go on his knees be- 
 fore he sleeps. Thirdly, this is the way to entail piety upon the gen- 
 erations to come. Children and servants coming to have families of 
 their own, cannot be easy till they fall into the same pious method which 
 they have been long used to. ' Train up a child in the way he should 
 go, and when he is old he will not depart from it ;' nor perhaps his chil- 
 dren after him for many generations. 
 
 Bishop Wilson, Parochialia. 
 
 Family Prayer is calculated to promote and preserve amity, and kind 
 offices in a family. The oftener mankind are brought together before 
 their common Parent, the fonder and more tender they will be of each 
 other, and the spirit which is imbibed by a joint communion with Him, 
 is a spirit of love, and good will to one another. Would not the anger 
 
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 of the father towards the son be mitigated, would not the asperity of 
 the brother towards the brother be softened, would not the sullenness of 
 the servant towards his master be corrected, if all were brought every 
 morning and evening into the presence of God, to confess their sins, and 
 recognise before Him in the spirit of humility and love, their duties to 
 Him and to one another 1 
 
 The individual who has grown up in the habit of family worship, will 
 be most likely, when he himself has a household, to establish this practice 
 in the midst of them : and thus, this duty would be the means of trans- 
 mitting to posterity the blessing of religion. It may be, that upon some 
 in the ungovernable years of life, the efficacy of Family Worship may 
 not be immediately perceived : but when the gay season has elapsed, the 
 passions have cooled, and the weeds of corrupt nature have withered 
 with the season that produced them ; the influence of the scenes by the 
 domestic altar will remain ; and the principles and feelings which were 
 hallowed will be recollected and cherished, like the counsels of the pater- 
 nal lip, when the inclinations and practices which thwarted them will be 
 remembered with regret. 
 
 Bishop Dehojt, Sermon on Family Worship. 
 
 The practice of daily prayer settles in families a face and spirit of re- 
 ligion ; so as no member thereof can wholly forget God and another 
 world, while they are every day reminded of both. By this, children 
 are trained from their infancy to an use and habit of devotion; and ser- 
 vants are sure of due time and opportunity to serve God every day. 
 For fathers and mothers, masters and mistresses, are enjoined by God to 
 take care of the souls as well as the bodies of their children and servants; 
 and as it is their duty, so may it be their great comfort, to afford them 
 this daily means of becoming and continuing the servants and children 
 of God. Hereby they plant in their hearts a true sense of piety and de- 
 votion ; and this prepares and disposes them, when themselves come to 
 be parents and governors, to train up their children and servants to the 
 same method of daily devotion. And so they who settle and keep up in 
 their families this practice of morning and evening prayer, take the true 
 and effectual way, both to preserve in their own houses a spirit of piety 
 and religion, and also to convey that religious spirit to future genera- 
 tions. 
 
 Daily prayer in a family is a great check and restraint upon any 
 member of it who may be inclined to sin and vice. It makes him re- 
 member, whether he will or no, that there is a God, and another world, 
 
(96) 
 
 and that they who would be happy hereafter, must heartily use their 
 own endeavours, and beg the assistance of Almighty God, that they 
 may live soberly and righteously here. 
 
 As the practice of daily prayer in families, is the best way to restrain 
 and reform the bad members of it : so it is an excellent means to make 
 such of them as are well disposed, to persevere in their good disposition? 
 and to grow daily in grace and in purity of heart and affection, and to 
 fit them more and more for the spiritual exercises of the next life. The 
 heart of man is by nature carnal and earthly, set upon the business of 
 this world, and not easily brought to take delight in the things of the 
 next. The work therefore which God hath appointed Christians in this 
 world, is to purify their hearts, and to bring them to a love of heavenly 
 things. And for the effecting of this, he hath enjoined the exercise of 
 several means, as reading, meditation, and the like ; but of those means, 
 none is more effectual for that end than this of daily prayer. It is the 
 only way we have of prevailing with God to send his Holy Spirit into 
 our hearts; and the daily practice and use of lifting up our hearts to 
 God in prayer, adds wings to the soul, and makes it move towards heav- 
 en every day more naturally and easily, and brings it to a nearer ac- 
 quaintance with God, and a better taste and relish of that spiritual life, 
 which every one that desires heaven, must desire, and be prepared to live 
 hereafter. 
 
 Where daily prayer is practiced in any family, the members of it are 
 
 accustomed to devotion, and by their appearing so frequently before God 
 
 in a small congregation, can much more readily frame their hearts to due 
 
 attention and zeal, when they come to appear before him in a larger, I 
 
 mean at the public service of the Church ; where Christians meet, with 
 
 mutual unity of hearts, and send up their joint prayers to God for the 
 
 common necessities of one another. For it is the same spirit of devotion 
 
 that makes us both fit for public and private prayer ; and unless that 
 
 spirit be kept up by daily exercise, it will of course decay and languish ; 
 
 and when Christians come to Church after the disuse of devotion for 
 
 some days together, they are in a manner strangers to the work they are 
 
 going about; and their hearts having been employed only about earthly 
 
 things, are not readily and easily raised up to heaven. Which is the 
 
 true cause of that coldness, indifference and wandering of thoughts and 
 
 eyes, that is so common in the public worship of God ; and I doubt it is 
 
 generally true, that they who use no devotion at home, bring very little 
 
 to the Church. 
 
 Bishop Gibson, Exhortation to Family Prayer. 
 
 
Should the present publication meet with sufficient encouragement, a 
 series of pieces in Pastoral Theology will, from time to time, be publish- 
 ed. They will be uniform in the style of execution with the present 
 number, and will vary in price in proportion to the number of pages 
 which they may contain. 
 
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