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and pleasures of his little home, could keep him from his people, for whom, and among whom, he lived; and who, however they might wish for more of his delightful society as a friend and companion in their days of health and prosperity, were always sure he would not be far distant in their hour of sickness, calamity, or death.

In the year 1804, the vestry of St. Philip's, Charleston, again endeavoured to procure his services, and tendered to him the rectorship of that church, then vacant by the death of the incumbent. But though his health was still suffering from the effects of the climate of Rhode Island, he declined this appointment, as well, it is believed, as similar oues from Baltimore and New York; having formed a resolution to remain, so long as a proper regard for life would permit, with his first charge at Newport, for whom he entertained an indissoluble affection, remembering them to the end of his life in his prayers, and visiting them as often as it was in his power. In his last rapid excursion to the Northern States, shortly before his death, he expressed much gratification in seeing them once more, and administering to them the symbols of the body and blood of that crucified Saviour in whom all true Christians, however separated in the flesh, are united by the common bond of a holy communion, all dwelling in Christ, and Christ in them, and every one members one of another. In the year 1809, the rectorship of St. Michael's Church, CharlesHis ill ton, was tendered to him. state of health had by this time so greatly increased, that he was very frequently prevented officiating, and it had become evident that if he remained at Newport his life must fall a sacrifice, Under these circumstances, he determined to visit South Carolina; and in the course of the winter to form his decision. With great delicacy and candour, he stated to

the vestry of St. Michael's, that he
felt himself much indebted to the
church of St. Philip, for their
esteem, evinced in their having
twice invited him to be their minis-
ter; and that on this account he
should prefer that church, should
it be vacant, and should be con-
clude to remove. During several
months he deliberated seriously on
the course which duty called him
to pursue. He made it a subject
of constant and auxious prayer,
and entreated the counsel and the
prayers of pious friends. He had
always great confidence in the effi-
cacy of prayer; and would often
quote that promise, If two of
you shall agree on earth, as touch-
ing any thing that they shall ask,
it shall be done for them of my
Father which is in heaven." Before
almost every undertaking, writing
a sermon, commencing a journey,
attending the meeting of a society,
or a visit of business, he was accus-
tomed to have recourse to prayer
for the Divine blessing and direc-
tion; and to this, with his constant
spirit of watchfulness, may be just-
ly attributed much of the success
with which God was pleased to
prosper his exertions.

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He at length determined to accept the rectorship of St. Michael's, to which he was elected July 19th, 1809, and in which he remained till his death. He wished the funds of the church to accumulate, in order that his successor might have an assistant; but he was unwilling that they should be impaired for his own accommodation. His labours at St. Michael's were very considerable. On theSunday be was sometimes engaged in bis duties, with little intermission, for ten hours. He would perform the morning service; administer the communion; thence proceed to a sick chamber; come again to the afternoon service; and, returning after it was over to the sick person, remain with him till nine o'clock "How often," says Mr. at night. Gadsden, "was he seen at the altar

with a body ready to sink, support ed by the vigour of an intense de votion !"

In his sermons he constantly presented to his hearers "Jesus Christ, and him crucified." His first discourse was from Rom. i. 16: "I am not ashamed of the Gospel of Christ ;" and his last from Col. ii. 10: " Ye are complete in him." He delighted to dwell on the nature of the Christian ordinances; on the characters of the saints commemorated by the church; and on the excellence of the liturgy, in order to induce his people to value prayer, and the reading of the Scriptures more, and sermons comparatively less. He thought that the best preaching was that of inspired men, and of our Lord himself, contained in the lessons read in the daily service. He considered the Lord's supper as a great means of increasing the numbers of the faithful, and would have been glad to have had it administered every Sunday: and when he became a bishop, he advised the clergy, in their visits to vacant parishes, every time "to set up the altar." Though so highly qualified a preacher himself, he was of opinion that in general more good was to be expected from public prayer, the administration of the sacraments, catechising, and the visits of the clergy, than from preaching; and that too many came to church to hear, not to pray,-to gratify taste and curiosity, rather than to humble themselves before God. Still he thought that many who attended at first from incorrect motives, might be induced in time to come from right ones; and, in order to allure such persons, he would occasionally open before them the attractive stores of his powerful imagination: choosing for this purpose some striking, though perhaps somewhat far-fetched, passage of Scripture; as in his discourse on the Miseries of Human Life, from "There was a garden, and in the garden a sepulchre." In the style

of his sermons he preferred the persuasive to the vehement manner, and resembled Bishop Horne or his own favourite Apostle, St. John, rather than Horsley or the Apostles Peter and Paul. His delivery was slow, and that partly from choice, for he remembered the precept,

Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God." In prayer he was engaged heart and mind, and succeeded to a very great degree in losing sight of the objects around him. In the offices of baptism and the Lord's supper, his whole deportment was most solemn and affecting. He had particular pleasure in catechising little children; and his remarks and manner were so interesting that their parents esteemed it a privilege to be present.

In the chamber of sickness and affliction he was often seen, and was always a most welcome visitor. It had been a custom among religi ous persons in Charleston, as in most other places, to seclude themselves on the death of a friend, from the public services of the church; but he succeeded to a great extent in recommending the better example of King David, who, under the loss of his child, went to the temple for consolation. In affliction, strangers and the members of other congregations sought with avidity his counsel and consolation. He visited the people of his charge, as before remarked of his conduct while at Newport, not indeed so often as both himself and they wished, but as often as his other duties would permit. If in this matter he made any distinction, it was in favour of families in humble life. He was a most patient instructor of the illiterate Africans. He had them at his house frequently, while they were preparing for baptism; and his success in this office, so entirely new to him, was truly surprising. With his brethren the clergy, he soon attained great influence; and if there ever existed any difference of opinion between

him and any of them in ecclesiasti- cal affairs, the parties were usually induced, after serious deliberation, to acknowledge that Dr. Dehon was right, and they were wrong.

Under his influence, that excellent institution, "the Protestant Episcopal Society for the Advancement of Christianity in South Carolina," was formed, and attained a high degree of prosperity. "The harmony," says Mr. Gadsden, "of our State Convention, too long in terrupted, was now happily restored; and a general disposition produced in the minds of both the clergy and the laity, to adhere strictly to the rules of our excellent church, particularly in relation to baptism, and to the observance of the festivals." Dr. Dehon exhibited a useful example in these respects, in obedience to his solemn ordination vows: he was strict in his compliance with the rubrics and canons of the church; and he thought, that these regulations contained in general the collected wisdom of pious and judicious men in many ages; and that the unity and peace of the church were endangered by a departure from them. The above important measures were effected by the influence of his kind and sensible expostulations, before he was appointed to the episcopal office. His discharge of the duties of that office, and the principal remaining passages of his life, will be narrated in a future paper.

(To be continued.)

FAMILY SERMONS.-No.CLXVII. Rev. vii. 14-17.-And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb; therefore are they before the throne of God, and serve him day and night in his temple. And he that sitteth on the throne shall dwell among them: they shall hunger no more,

· neither thirst any more; neither. shall the sun light on them, nor any heat; for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes.

OUR church, among her festivals, has devoted one to the contemplation of the holy angels, and another to the commemoration of the spirits of the just made perfect. Nor are these festivals, when improved as the church intended, vain or useless. The contemplation of the blessed society of angels may lead us to adore the wisdom, the power, and the love of their, and our, Creator; to bless him for rendering them "ministering spirits," sent forth by him "to minister for them who shall be heirs of salvation;" and also to imitate their example, endeavouring to love him, to worship him, and to do his will upon earth, as by. those holy and happy beings it is done in heaven. The commemoration likewise of the saints in glory, may profitably lead us, in the language of the collect for All-saint'sday, to call to mind that "one communion and fellowship in which God has knit together his elect in the mystical body of his Son Jesus Christ;" to follow the example of those now pure and glorified spirits, as they, when on earth, followed Christ, in order that, with them, "we may come to those unspeakable joys which God hath prepared for them that love him, through Jesus Christ our Lord."

And who are these blessed spirits? Whence come they? And what is their occupation? Could the veil be removed between us and the unseen world, that veil which though thin and ready every moment to burst, death only can draw aside, we should behold, in the heavenly temple, as described in the sublime language of the chapter before us, "a great multitude,

which no man can number, of all nations, and kindreds, and people, and tongues, standing before the throne, and before the Lamb, clothed with white robes, and with palms in their hands ;" and should hear them, in blissful anthems, crying with a loud voice, and saying, "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." There should we discover that God is no parsimonious bestower of his bounties; that numbers without number for ever circle his throne, drinking deeply of the immeasurable fulness of enjoyment which he pours forth from himself, the eter nal source of all felicity. There, besides those blessed spirits which kept their first estate, we should behold Jew and Gentile, young and old, rich and poor, bond and free; many a once despised outcast, or burdened slave; in short, all who, in every age, and what ever their distinctions among men, were enrolled in the blessed family of God's children; all who, in the emphatic words of the text, " had washed their robes, and made them white in the blood of the Lamb."

Let us view this glorious company in the two-fold aspect in which they are presented in the passage before us; first, as to what they were upon earth; secondly, as to what they are in heaven.

And what, in the first place, were they upon earth?-On this part of the subject the text is very brief. Their varieties of age, coour, and climate, with their whole temporal history, and worldly circumstances, were of no consequence to be known; for these affect not their eternal condition. But the little that is narrated, or implied, is highly important. We may gather from the text, that, differ as they might in other respects, in these they were alike, that they were all once defiled by sin, which needed to be atoned for and cleansed; and that they had all sought

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1. We learn then that the saints in light were once frail and sinful persons, like ourselves. They had no natural exemption from the passions of our corrupt nature; no plea of worthiness to offer in the presence of their Creator. Yet, through the death and merits of their Saviour, they obtained pardon; they were washed, they were sanctified, they were justified in the name of the Lord Jesus, and by the Spirit of our God. And thus their example becomes encouraging to each of us, if, like them, we are striving to walk in newness of life. For, have we many temptations to struggle with? Do we find numerous difficulties in commencing or continuing a religious course? Have we much to bear, or much to give up? So had they; they trod the same narrow way in which we are called to walk; and they had no assistance that is not equally promised to us. We have the same holy doctrines and precepts to direct us; the same promises to animate us; the same spiritual food to sustain us on our journey. The God whom we have offended by our sins still continues as willing to receive every returning penitent as he was in the days of the patriarchs, and prophets, and apostles, and martyrs: the fountain for sin and for uncleanness still remains open; the blood of Jesus Christ still cleanses from all iniquity; the Holy Spirit is still promised to all who seek him, and none that come to God through a crucified Saviour shall in any wise be cast out.

2. But the saints now glorified were once also sufferers as well as sinners.-They were not exempted from any of the calamities which

are incident to human nature; and in many instances they had to sustain more than an ordinary share of them. The sixth chapter of this book speaks of some of them as having been "slain for the word of God, and for the testimony which they held." St. Paul also gives an affecting catalogue of many, of whom the world was not worthy, who had "trials of cruel mockings and scourgings; yea moreover of bonds and imprisonment: they were stoned, and sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins, being destitute, athlicted, tormented." The other epistles to the different Christian churches allude to similar persecutions. St. John, the writer of this book, speaks of himself as "a brother and companion in tri bulation." All his fellow-apostles are related to have sealed their testimony with their blood. And even where there has not been this direct persecution, true believers have still been called upon to suffer af fiction. Like other men, they have in every age been liable to pain and sickness, to poverty and be reavement: in addition to which they have had to encounter those trials, inward and outward, which were necessary for the perfecting of their faith; to sacrifice many of their dearest inclinations, per haps to give up flattering temporal prospects, certainly to crucify the flesh, with its affections and lusts; to cut off the right hand, to pluck out the right eye, and to take up their cross and to follow their Lord and Master, who was "a man of sorrows and acquainted with griefs."

Such was the state of these glorified spirits while on earth; and we, if we would enjoy that blessedness upon which they have now entered, must arrive at it in the same way in which they did. The world must not be our rest; we must be pilgrims and strangers here; we must be seeking a heaven


ly country, and must be willing to give up every thing for it. It is "through much tribulation that we must enter the kingdom of God.” The smooth downward course of this world will not conduct us thither; it bends the contrary way: we must tread the path of contrition and self-denial; warring with the world, the flesh, and the devil, and contented to bear whatever afAlictions our gracious Father may see it necessary should befal us in our preparation for the enjoyments of the heavenly world.

Nor is this all. We must also build upon a right foundation. We must seek for salvation only where these now glorified spirits sought and found it; not in any supposed merit of their own, but as penitent sinners confiding wholly in Him who washed them from their sins in his own blood. They felt the burden of their transgressions to be intolerable; not indeed that they were worse men than others, but they had learned to view themselves as described in the sacred oracles, evil by nature, and sinful in their practice, exposed to the just anger of a holy God; and needing the atonement of Christ, as their only hope for pardon. They also knew that "the blood of Jesus Christ cleanseth from all sin:" they had faith in that blood: by that faith they were justified, and obtained peace with God; by the same faith their hearts were purified : they " washed their robes, and made them white in the blood of the Lamb;" and they walked humbly with their God in newness of life, and in a desire and endeavour to do his will, till the hour of death which gave them admission into that kingdom prepared for them before the foundation of the world, into which we now find them entered.

And what, in the second place, are they Now? They are no longer subject either to sin or to sorrow; nothing earthly, nothing defiling, remains to distress their now glorified spirits. First, they are perfectly 4 X

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