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to satisfy these expressions to their full extent, have imagined to themselves certain perceptible impulses of the Holy Ghost, by which, in an instant, and in a manner, no doubt, sufficiently extraordinary, they are regenerate and born of the Spirit ;" they become "new creatures;" they are made the "sons of God," who were before the "children of wrath;" they are "freed from sin," and " from death;" they are chosen, that is, and sealed, without a possibility of fall, unto final salvation. Whilst the patrons of a more sober exposition have been often challenged, and sometimes confounded, with the question-If such expressions of Scripture do not mean this, what do they mean? To which we answer, Nothing: nothing, that is, to us; nothing to be found, or sought for, in the present circumstances of Christianity.

More examples might be produced, in which the unwary use of Scripture language has been the occasion of difficulties and mistakes but I forbear-the present are sufficient to show, that it behoves every one who undertakes to explain the Scriptures, before he determine to whom or what an expression is now-a-days to be applied, to consider diligently whether it admit of any such application at all; or whether it is not rather to be restrained to the precise circumstances and occasion for which it was originally composed.

I make no apology for addressing this subject to this audience; because whatever relates to the interpretation of Scripture, relates, as I conceive, to us; for if, by any light we may cast upon these ancient books, we can enable and invite the people to read the Bible for themselves, we discharge, in my judgement, the first duty of our function; ever bearing in mind, that we are the ministers of our own fame or fancies, but of the sincere go us Christ.

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II.

ADVICE, ADDRESSED TO THE YOUNG CLERGY OF THE DIOCESE OF CARLISLE *.

[In a Sermon, preached at a General Ordination, holden at Rose Castle, on Sunday, July 29, 1781.]

1 TIMOTHY IV. 12.

Let no man despise thy youth.

THE author of this Epistle, with many better qualities, possessed in a great degree what we at this day call a knowledge of the world. He knew, that although age and honours, authority of station and splendour of appearance, usually command the veneration of mankind, unless counteracted by some degrading vice, or egregious impropriety of behaviour; yet, that where these advantages are wanting, where no distinction can be claimed from rank, importance from power, or dignity from years; in such circumstances, and under the inevitable depression of narrow fortunes, to procure and preserve respect requires both care and merit. The Apostle also knew, and in the text taught his beloved convert, that to obtain the respect of those amongst whom he exercised his ministry was an object deserving the ambition of a Christian teacher: not indeed

* It is recommended to those who are preparing for holy orders within the diocese of Carlisle, to read Collier's Sacred Interpreter, and the Four Gospels with Clark's Paraphrase; and to candidates for priest's orders, carefully to peruse Taylor's Paraphrase on the Romans

for his own sake, but for theirs, there being little reason to hope that any would profit by his instruction who despised his

person.

If Saint Paul thought an admonition of this sort worthy of a place in his Epistle to Timothy, it cannot surely be deemed either beside or beneath the solemnity of this occasion to deliver a few practicable rules of life and behaviour, which may recommend you to the esteem of the people, to whose service and salvation you are now about to dedicate your lives and labours.

In the first place, the stations which you are likely, for some time at least, to occupy in the church, although not capable of all the means of rendering service and challenging respect, which fall within the power of your superiors, are free from many prejudices that attend upon higher preferments. Interfering interests and disputed rights; or, where there is no place for dispute, the very claim and reception of legal dues, so long as what is received by the minister is taken from the parishioner, form oftentimes an almost insuperable obstruction to the best endeavours that can be used to conciliate the good-will of a neighbourhood. These difficulties perplex not you. In whatever contests with his parishioners the principal may be engaged, the curate has neither dispute nor demand to stand between him and the affections of his congregation.

Another and a still more favourable circumstance in your situation is this; being upon a level with the greatest part of your parishioners, you gain an access to their conversation and confidence, which is rarely granted to the superior clergy, without extraordinary address and the most insinuating advances on their parts. And this is a valuable privilege; for it enables you to inform yourselves of the moral and religious state of your flocks, of their wants and weaknesses,

their habits and opinions, of the vices which prevail, and the principles from which they proceed; in a word, it enables you to study the distemper before you apply the remedy; and not only so, but to apply the remedy in the most commodious form, and with the best effect; by private persuasion and reproof, by gentle and unsuspected conveyances in the intimacy of friendship and opportunities of conversation. To this must be added the many occasions which the living in habits of society with your parishioners affords of reconciling dissensions, healing animosities, administering advice to the young and inexperienced, and consolation to age and misery. I put you in mind of this advantage, because the right use of it constitutes one of the most respectable employments, not only of our order, but of human nature; and leaves you, believe me, little to envy in the condition of your superiors, or to regret in It is true, that this description supposes your own. you to reside so constantly, and to continue so long in the same parish, as to have formed some acquaintance with the persons and characters of your parishioners; and what scheme of doing good in your profession, or even of doing your duty, does not suppose this?

But whilst I recommend a just concern for our reputation, and a proper desire of public esteem, I would by no means flatter that passion for praise and popularity, which seizes oftentimes the minds of young clergymen, especially when their first appearance in their profession has been received with more than common approbation. Unfortunate success! if it incite them to seek fame by affectation and hypocrisy, or lead, as vanity sometimes does, to enthusiasm and extravagance. This is not the taste or character I am holding out to your imitation. The popular preacher courts fame for its own sake, or for what he can make of it;

the sincerely pious minister of Christ modestly invites esteem, only or principally, that it may lend efficacy to his instruction, and weight to his reproofs; the one seeks to be known and proclaimed abroad, the other is content with the silent respect of his neighbourhood, sensible that that is the theatre upon which alone his good name can assist him in the discharge of his duty. It may be necessary likewise to caution you against some awkward endeavours to lift themselves into importance, which young clergymen not unfrequently fall upon; such as a conceited way of speaking, new airs and gestures, affected manners, a mimicry of the fashions, language, and diversions, or even of the follies and vices, of higher life; a hunting after the acquaintance of the great, a cold and distant behaviour towards their former equals, and a contemptuous neglect of their society. Nothing was ever gained by these arts, if they deserve the name of arts, but derision and dislike. Possibly they may not offend against any rule of moral probity; but if they disgust those with whom you are to live, and upon whom the good you do must be done, they defeat not only their own end, but, in a great measure, the very design and use of your vocation.

Having premised these few observations, I proceed to describe the qualities which principally conduce to the end we have at present in view, the possession of a fair and respected character.

And the first virtue (for so I will call it) which appears to me of importance for this purpose is frugality. If there be a situation in the world in which profusion is without excuse, it is in that of a young clergyman who has little beside his profession to depend upon for his support. It is folly-it is ruin. Folly, for whether it aim at luxury or show, it must fall miserably

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