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not the less weight for being brought in only incidentally, and with a view, most unfairly, to disparage the Missionary Institution at Basle. "England," remarks the reverend pastor," is filled with persons of very large fortune: every one knows the number and the opulence of her colonies, every where bordering upon pagan nations: she has rich merchants, consuls to protect her missionaries, and correspondents in every commercial town to whom they may be introduced; so that, with the blessing of Divine Providence, she is, of all nations, the most favourably situated for missionary enterprizes. If a society had need of money for a poor sionary, a single appeal to the merchants of the city of London would produce, in two hours, more than our whole canton could furnish in ten years. England is the only place where the studies necessary for missionary purposes can be pursued, and where alone can be ob

a much more complete Sabbath than an Englishman. I have often thought that some of our travelling fellow-countrymen are a little too severe in their mode of arguing with continental Christians respecting the observance of Sunday

tained all the information which is: indispensable respecting the dif ferent nations which it is wished to convert. In Great Britain there. are flourishing universities, celebrated professors, and facilities for learning modern a word, it is in England alone that missionaries can be formed, since it is there that the Scriptures have been translated into all the living languages."

It is not with a view to regale the national pride of my countrymen, that I present them with this censer of incense; especially as we who live nearer the scene of action than M. Curtat, must be very conmis-scious that the worthy pastor's panegyric, besides being uttered for a somewhat invidious purpose, is greatly exaggerated, and by no means wholly deserved. But we may learn from it a useful lesson of humility, when we reflect how little, not how much, considering our preeminent facilities and resources, bas been hitherto effected by us as a nation, for the conversion of the heathen, or even the religious instruction of our own vast colonies; and how few comparatively of our "rich merchants," and "celebrated professors," and "people of very large fortune," and of the numbers of our " opulent colonies," and " flourishing universities," have as yet zealously devoted their time, or property, or talents to the great work in which M. Curtat does us the honour to suppose us so warm and unanimous. Let us learn also to estimate our responsibility by our privileges and our opportunities; and to consider well our rank and influence in the scale of nations, not with a view to flatter our prejudices, but to estimate what the great Bestower of all our mercies requires of us; ever remembering that with nations, as with individuals, where much is given, much is due, and much will be demanded.

evening. I think indeed that it is right and scriptural that the whole day should be considered sacred to religious objects up to the very moment, be it early or late, of retiring to rest, which, in some climates, and among nations of unsophisticated habits, will not be long after sunset; but some allowance should be made for the prejudices of education and habit, as respects circumstances of this nature; not with a view to countenance what is wrong, but to lead to a knowledge and practice of what is right. Fair and temperate statements of the great inconvenience, unseemliuess, and spiritual injury of entering on secular employments or amusements, previously to retiring to rest after the peculiar du ties of the Sunday, would be far more effectual for convincing continental Protestants, than the unmeasured invec

tives which some of our countrymen have uttered on the subject.



Sermons on the Public Means of Grace; the Fasts and Festivals of the Church; on Scripture Characters, and various Practical Subjects. By the late Right Rev. THEODORE DEHON, D.D. Rector of St. Michael's Church, Charleston, and Bishop of the Protestant Episcopal Church in the Diocese of South Carolina. 2 vols. 8vo. Charleston, 1821. Reprinted in London,


THE present volumes have a commanding claim upon our early and particular notice. The short history of them is contained in the following advertisement, prefixed to the London edition, and signed by the highly respectable, and, we are happy to see, now dignified, Secretary to the Society for promoting Christian Knowledge.

"The following sermons (to which are annexed some very interesting par. ticulars of the life of their able, pious, and Right Rev. Author,) are printed from an Amerian edition of them; under a conviction that they are well calculated to do credit to the Episcopal Church of the United States of America, and, through God's blessing, to forward the Christian edification of the English reader by their luminous and energetic enforcement of the doctrines and duties of Christianity, and of the importance of adhering to primitive views of church order and communion.

"Whatever profit shall arise from the publication of this edition, will be appropriated to the Protestant Episcopal Society for the Advancement of Christianity in Carolina;' of which meritorious institution Bishop Dehon was one of the founders, and its first president. "GEORGE GASKIN, D. D.

"Rector of Stoke-Newington,


Viewed politically, they present to us a daughter country in that aspect in which we should ever wish CHRIST. OBSERV. No. 246.

to contemplate her. If unhappy circumstances have of late placed the mother and her offspring in unnatural conflict with each other; and if the record of still earlier times reminds us of hostile feelings bosomed deep in our first American colonists, we still remember that one blood flows through our veins, the same mother-tongue expresses our thoughts, the same liberty breathes in our institutions, and the same spirit of Englishmen is inseparably interwoven into the nature and genius of both nations; and hence therefore we hail every approximation to one common standard of religious sentiment, and feel that no one circumstance would contribute more than such an approximation to heal past differences, to cement future union, and to bring home, with increasing force, the desired appeal, "Sirs, ye are brethren: why do ye wrong one to another?" Had the settlement of the churches in America, on the English model, and in an English spirit, taken place when first proposed, as early as the reign of Queen Anne, as is well remarked in a note to the second volume, the horrors of the unnatural contest of the colonies with the parent state might possibly have been averted, or at least been softened or postponed.

This desirable measure at length took place, first in the consecration of Bishop Seabury by the Scotch Bishops in 1784; and then, after a multitude of difficulties, which were combated-principally perhaps, though not so exclusively as his biographer seems to imagine,-by the zeal and activity of Granville Sharpe*, in the consecration of Dr.

"Few, if any, examples can be found of more momentous, or more suc

cessful exertions in the service of the church. By the active intelligence of a 3 A

White and Dr. Prevost, by Archbishop Moore, in 1787. Other bishops were afterwards consecrated by these American bishops; amongst whom was Dr. White, first bishop of South Carolina, who, dying in 1801, left the episcopal chair in the convention of that State vacant till the election of Bishop Dehon in 1812.

Under these circumstances, the elevated rank of our author renders his sermons interesting to us also in an ecclesiastical point of view. We seem to receive in them some of the first fruits of the new American States Episcopacy; and accept them as a kind of pledge from our transatlantic offspring, that the sacred gift we have been the means of imparting to them, "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," has not been in vain in the Lord. Though rendered henceforth as independent of ourselves in ecclesiastical as in civil matters, we yet receive from the American church these volumes, as an acknowledgment that we are all dependent upon one common Head, and in Him every one members one of another. We feel more closely united in reading, from the hand of a kindred Episcopacy abroad, the same truths which we have rejoiced to associate with Episcopal authority at home; an union which the very plan and subject

single person, the mutual prejudices and doubts of the two countries were removed, and the functions of the Epis

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copal order duly established in America. The fortunate result of Granville's efforts did not make him forgetful of the source from which he derived it. I do not presume,' he says, to claim the least merit in these transactions, but must attribute the success of them en tirely to the providence of God, which has thus promoted the primitive Epis copal church of Christ."" - Prince

Hoare's Memoirs of Granville Sharpe,

pp. 231, 232, &c.

Bishop Seabury's sermons, printed in America in 1815, we believe, have not been reprinted on this side the water.

matter of these volumes tends strongly to realize. We find in them a full reference to the selfsame means of grace which we enjoy in our own favoured country; a participation avowed in the same rites and religious services; the same words of prayer and praise; an expressed agreement in the same creed; the very same standard, in a word, set up of faith, devotion, and practice, to which, as churchmen, we all in common appeal; with a similar decision of all doctrine by the ultimate authority of the same sacred code. By such an union, it is impossible but the hands of both churches must be materially strengthened; and the cause of Protestant Episcopacy, upon enlightened and scriptural principles, benefited and promoted throughout the world. We might please ourselves with many agreeable speculations upon this subject. We might point to the different branches of the Episcopal tree, as ramifying on every side, and uniting its branches with ours. Whether we look to the magnificently endowed and anciently established Episcopacy of Ireland; or to its comparatively less enriched, but not less venerable or useful, compeer in England and Wales; or to the impoverished, but truly apostolical, relic of Episcopacy in Scotland; or to that just rising in all the vigour of a new, powerful, and popular church-communion in America; or, finally, to the single stock lately implanted in the now episco. pal metropolis of India; we might still frame to ourselves the goodly sight of one common creed, and one accordant code of practical duty upheld in all; of the same liberal toleration of all reasonable differences of opinion amongst themselves or others; of the same spirit of charity as a body pervading the

of the same progress, we would members of each communion; and hope, towards the entire vindication of their pure forms of discipline and doctrine in the eyes of the world,

from every imputation cast upon themselves. them.

Much weight is added to these views, as they respect the American Episcopacy, by the personal character of our author himself. It would take us too long, particularly in the outset, to abstract any large portion of all we find recorded to his honour as a man, a pastor, and a bishop. His death, at the early age of forty-one, in 1817, has been indeed most severely felt by the American church. His example as a man, his activity as a pastor, his influence and authority as a bishop, seem to have been equally eminent and beneficial. The seeds of Divine grace appear to have been early implanted in his mind; and the high station to which he finally rose was clearly the wellearned meed of faithful services as a good parish priest-an indefatigable instructor and comforter of young and old, rich and poor-a most devout and zealous performer of all liturgical services, which he held in the very first rank of Christian privileges, and a powerful, affection ate, and inexhaustible preacher of scriptural truth. If he has left his equal behind him in these respects, and we have no small assurance that this is the case, we can only say that the American Episcopacy stands high as an example to the world and if the very plain and unadorned tale in a funeral sermon, which closes these two volumes, be, as we conclude it is, just, we must add, that such a character, in faith and humility, in charity and zeal, approaches very near to the genuine apostolical model; and that his is the praise the highest that can be given to one in his sacred and exalted station-of having conformed in heart and spirit to the Apostolical precept, "Meditate upon these things; GIVE THYSELF WHOLLY TO THEM; that thy profiting may appear unto all."

The sermons which we have undertaken to review, will be made, in point of doctrine, to speak for

We shall say thus

much of them, in limine, on other points, that they lie under that common disadvantage always belonging to posthumous publications, not intended to meet the public eye, and more especially as composed for that parochial instruction which their author rendered compatible with episcopal engagements; sometimes, of course, prepared in much haste; and always under the impression, that polish of style, and accuracy of arrangement, should not be the first object with him who would win souls to Christ, and edify the church. Indeed, we must say, on a fair review of the whole, that we do not think these qualities of style and arrangement were ever within the preacher's grasp, even in his more elaborate performances. A silvery eloquence runs through the whole texture of these sermons, which does not quite savour of the Augustan age; or, if it be golden, it is rather the gold of St. Chrysostom the golden-mouthed, than either of Cicero or Demosthenes, of Taylor or of Barrow. We should suppose Bishop Dehon to have been a great reader of the ancient fathers, whose exuberant flow of rich fancy he often prettily imitates. Nor should we imagine him to have been unacquainted with the diffusive periods of more modern schools—those of a Massillon, a Bourdaloue, or even a Saurin.

Perhaps we may most appropriately regard Bishop Dehon, as affording us a specimen of the pure native American genius. Like his own compatriot forests and mountains, gigantic rivers, and thundering cataracts, amongst which he was born, and lived, and died, his mind seems to have been developed on a large and impressive scale, but without exhibiting that felicitous collocation of parts, often the joint effect of nature and of art, which we at once characterise as belonging to the sublime and the beau tiful.

The sermons are partly ratiocinative, partly declamatory, (we use the word in its scholastic sense), or rather a mixture of both, always sufficient to command attention, and often strongly to seize the imagination and affect the heart. They shew their author to have been thoroughly convinced of the truth of his principles; and they force into a strong and vivid reality before us the sublime doctrines on which he delights to dwell. They are remarkable for a ready use and application of scriptural expression, which always gives great dignity and power to language. Their leading characteristics are a careful dissection, just defence, and animated delineation of the great doctrines and mysteries of our most holy faith; and we can readily believe, that the composer of such discourses held in the very first rank of religious duty the performance of those services which he so ably upholds and so richly illustrates. His addresses are much more eminent in these particulars, than as tending to illustrate points of practice, or to rouse the conscience of slumbering sinners to a sense of the importance of religion in general. He addresses his hearers, almost exclusively, as true believers; and the mildness, moderation, charity, and, we may add, purity of his own mind, seem to have rendered him not a very efficient or pointed monitor to less excellent spirits; more particularly in respect to the numberless deceptions which men daily practise upon themselves, while they are vainly building upon privileges in which in truth, through their own fault, they have neither part nor lot. But we are anticipating what we wish to result from our survey of the sermons themselves, which exhibit the full spirit and bearing of the author's mind, whilst ranging in the congenial and inex haustible variety of scriptural doctrine and liturgical devotion.

The work may, for convenience,

be divided into three parts, and each part into several masses, compartments, or distinct treatises, as will appear from the following analysis:-The first part, embrac ing half of the first volume, contains sermons on the Scriptures; on Religious Ordinances; on Baptism and the Lord's Supper; on the Sabbath; on the Sanctuary; on the Liturgy; on Psalmody; and on Public Instruction. The second part contains sermons on Christmas Day; on the Circumcision, New-Year's Day, the Epiphany, the Temptation; on Repentance, the Passion, and on Good Friday. The third part contains Miscellaneous Sermons, making the whole number ninety. " ON

The first two sermons, THE SCRIPTURES," give us, from 2 Tim. iii. 16, 17, 1. The inspiration; 2. The completeness; 3. The end or use of the sacred writings.-The preacher's view of the inspiration of the Scriptures is solid and rational. The holy penmen wrote, he observes, "by the incitement, under the superintendence, and with the assistance, whenever it was needed, of the Spirit of God." His proofs of this position are strongly and eloquently given. We select the following, from "the connexion and agreement" of the sacred volume :—

"That so many writers, in so many and distant ages, many of them without any knowledge of each other, should have written divers books, every one

connected with the rest, and all tending, with wonderful combination, to introduce, unfold, and establish one grand, supernatural system of religious truth, would, were it admited as true, be a wonder, hardly surpassed by the Atheist's formation of a world by the fortuitous concurrence of atoms, Though many hands be discernible in the sacred volume, there is evidently but one Mind. It is the work of that Being, who, by the gradual production of six successive days, completed the beautiful fabric and furniture of nature, and who, by adding revelation to revelation according to the counsel of his will, bas raised, in the moral world, this stu

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