FAREWELL SERMON, In the Parifh Church of Sz. Philip Charles-Town 3 in South-Carolina, Sunday the 31ft Day of March 1754, “Taf ail aight cd B ALEXANDER GARDEN. A. M, - Reétor of the faid Parith for the Space of Thirty-four Years. Sl scp cs coy so pcp hd te clo Cuances-Town ; SOUTHCAROLINA ; Printed by PETER TIMOTHY, in Tradd-Streeti M,DCC,LIV. et bre eee fe ° 4 thy ! aid y ry) if Side iy Ry ete re Taine) al wp aN me 4 he . ia r, vhs merry We Macand agave 4 ' ‘ gant Ned Lae Sey sly OF Aion) be aie ee * + St. ta)” Ta 2 a oe 3 Leow S theater vt ig : AMMOARD Hy UO02 ,uwWot an wis Basi al ste 2V ALE ALIS. ee eoteenett va, ? arn 5 Br WA like M : § vi 7 iy =< . = : 7 “yd ye r . ‘i 4 a ‘ Pe . bo: + rr oe = ; 2 % Ar t yom we a H . <> SEs | a \d t C ite eet 3 ‘ + ie P! 4 sap 7 Ras “ ras T Oo ABAIHRA COOL ATL EH1A His ExceLLENcY { JAMES GLEN Ejquire, Captain- General, Governor , and Comman- der in Chief in and over his Majelty’s Province of Souru-Caroiina. And, To the Honourable WILLIAM BULL Ef ~ and the other Members of bis Majejty’s Honourable Councit. And Fo the Honourable JAMES MICHIE E/q, SPEAKER, and the Reft of the Mem- BERS of the Honourable the CoMMONS House of AssEMLBY. And Lo His much bonour’d and fincerely beloved Brethren in Chrift, the CHURCH WARDENS and VESTRY, and all the other Inhabitants of the Parifb of St. Puitrp in CHARLES-TOWN, The following SERMON is humbly - dedicated by | Their moft oblig’d, affectionate, and devoted, humble Servant, Alexander Garden. Bs, aig Ne ‘i hai: aes _Avtao! ts te ay ‘ * Pica Mae Aw ow . 4 . ' ‘ 7 joan ws, me 0 FRR eae , oe Lay CEREAL AS WHOM aes riditrock ef VLONES SF “pera - nape» a a nd © amhaotpots bh ailedo fran ‘ “ ; » sie tok? het > ah] Pistrd > jen by b : evatea¥ ie attic - ¢ 0 is PPE hey : - he's r A - 2 ys at te > hal ° U ~ wake =) 2 44 . cc if . ’ cd ; i; ‘ Rom) ¢X. "i Brethren, my Hearit’s Defire and Prayer to God for Ifrael is, that they might be faved. & fed St. Paul, touching his belov- ed Countrymen the ‘fews: and Jey which I take Leave to apply to gy, you, my beloved Congregation, | now on the Point of my Depar- ture from you; — Brethren, my Heart’s Defire and Prayer to God may be faved. ‘Your Salvation’ (my Brethren) ‘and of thofe who from among you are gone to Reft in the Lord, has always been the grand Defire of my Heart, the - grand Aim, End, and Intention of all my Cares, ~ * Labours, and Miniftrations ’mongft you, from the Beginning, down to this Day: . And now that my ' Age and Infirmities have difabled me, almoft quite from the Pen, and greatly from the Pulpit, 1 am here once more ftept into it, to take my leave of “you, after offering you a few previous Advices, and to which I beg your Attention, ‘as to the laft ‘ Words of a Dying-Man. I. Tadvife and exhort you, to guard, with the ; A 2 utmoft \ a (6) G3 Extremes, viz. Deifm on the one Hane thyfia/m on the other j in the Midd lies true Religion. ©“ fs sedi “ ? tae I» Againft Deifm on the one Hand: I it mean, the Rejecting of all revealed Religion, and admitting of that which is natural yP . pofe is not to mpt a forni ati modern ie. ot Pitch ah 1 Subject of fo many learne Spel y Di'courfes from this offer to your Confideration @ few TH I think decifive on the Cafe, and a fuf Jervative againft that fatal InfeGtion, At ali alt to ghro"ee : (2a Hae -» oI In the fir, Place; Was not na ‘before the Coming of Cors/t, ithe unt -of Mankind, the Seed of Abraham, th tien, only excepted? And wwhat,alas mount to:!) Turn over, nat.only th but all the prophane Hiftoties:of than thofe of ‘the wildeft..and- moft ,abfund - caries, and of fuitably wild:and immorabPmadtices ? Nay, fee andefay, whether .thofe .ddala i not fo: prevail, were. not forrodted and QR ‘ali other Nations, that tho’) che: fers enjoyed the Light of Revelation, yet how. re fee chimfelf, by all: the Means, of Miracless,Chattile- ments, and Prophets, cou’d: reclaimothemefromego- ing a@ Whoring after other Gods A the Nations ? even from their-firft. coming aut ef Agypt to their Gapti- vity, at Jeaft the Space ofa’ Thoujand Yearsilio Nor fuffer yourfelves (my Brethren) to be amufed with ~ the Names or Notions:of a Socrates, @ Biek, 4 Ci- ero, or a Seneca, or any other, called the Wife- men, eo B07) men, or Philofophers either of Grece or Rome. For what but Amufement did all their Phrlofophy — amount) to, in Comparifonof the Lew and the Prophetf? > Was not-every Thing of any Value in it, owing to fome Beams or Glimpfes of Revela- tion, deriv’d from the ews their Neighbours, and who were here and there fcattered both in the Grecian and Roman Territories?) Did their Pdi- lofophy ever difcover the Neceflity of a Redeemer, ‘or any ¢ertain Method, how Sinners may be recon- ciled to God? Did it advance a compleat Syftem | of moral Duties, or a faultle/s Rule of human Life ? Did itsteach or aflert the Neceffity of Praying for Grace, and the Influences of God’s Holy Spirit, or give Men an Affurance of his Willingnefs to hear their Prayers, and to affift them’ in the Difcharge of their Duty? Or finally, did it afcertain the e- ternal Duration of the Soul, in a future State? In a Word, how ufelefs and ineffeCtual was it, not only for the Reformation of the World in general, but even of their own Communities in particular, nay even of themfelves, from their Idolatries and immoral Praétices? And agreeably, when Chri/ft came, notwithftanding all the Philofophy that then exifted, did not Darknefs cover the Earth, and grofs Darknefs the People? Did not the whole Gentile World-ly in Wickednefs ? See the lively Colours, the ftrong Lines, and ftriking Features in which St. Paul has draughted the wretched State of it, in his jirft Chapter to the Romans. Read it (my Bre- thren) read it often ;—Let the Dei/fs deny it if they dare? —-and if they dare not, let'them lay their Hands on their Mouths, and hold their Peace, with their Natural Religion. But no fooner did Chrift appear, and the Light of his Gofpel began té fhine abroad in’ the World, but lo! Wherever it fhin’d, and Men would but open their Eyes to fee it, how great and glorious a Reformation, both in Principles and PraGice, did it produce? How foon did all Sorts of Idolatry vanifh away? owe 088 oon (8) foon were all the Idol-Temples deferted? { - the Heathen Oracles ftruck Dumb? And whole Idol-Priefthood, abominable Wi and Ceremonies abolifh’d and extingui 2dly. Suppofing the Doétrine of a future of Rewards and Punifhments a Part of natural ligion, (as all modern Dei/s admit itto be,) plain and obviousyis it, that Nothing but .2 Certainty.can juflify their Infidelity? . +“ - ¢ PS _ So ftrong are the Proofs and Soe external and internal, of the Gofpel’s be velation from God, that they amount to « Demonftration as the Nature Thing low » and which nothing but abfolute Demon/ of the contrary, can overthrow. This tion, let the De:z/? produce, if he can, juftify his Deifm: But without this, let him in- vent, and wrangle 2 Theufand Objections, and each in a Thoufand various Shapes and Colours ;— let him mock and fnear, banter and ridicule, till he he has laid out all his fine en of Wit and Learning, on Super/fition and Prieftcraft;. yet in teak to a eee 3 Wome: his . monfiration, he fhall find no fure Ground to reft his Foot on ;—fhall never be able to quiet his own Mind or Confcience, that is, to preferve it from being continually haunted with Doubts and Fe left the Go/pel fhould turn out to be a true . tion, and confequently himfelf ruined and un to all Eternity. 4 st8b 9 Let us but ever fo tranfiently view and compare the different Sjates of the Dei/? and the Chriffian; how infinitely greater muft the Rifque or D of the One appear, than of the Other? The Deif? admits that the Ge/pe/ contains the whole of zatural Religion; nay, even the molt improved 69) 8 Improved and compleat Syftem of all it’s Principles ‘al moral Duties; and fo far the Chriffian and He are fully agreed: But’ then, A rejects the whole Supernatural Part, —all and every the fpecial Mat- ters of pure Revelation! He rejects the Notion of a Meffiah, or Redeemer of the World, and confe- uently Chriff under that Character : — rejects his Incarnation and Miracles; — the Merits of his Death and Sufferings ;—his Refurr€@ion from the Dead ;— his Afcenfion, Interceffion and the Miffi- on of the Holy Ghoft! Thus Hz lives,’ and a- greeably fo He dies ;— without a Saviour,— with- ‘out a Sanctifier,—without all other Hopes of Salva- tion, than what are grounded upon his Belief of 2 Supreme Being, and the Merits, as He prefumes, of fome Scraps of moral Duties, model’d and qua- lified by his own Reafon, or Light of Nature, un- der the Influence of all his cOtrupt Lufts and Paf- “fions: and at the fame Time} in Fear and Trem = bling, left the Go/pel Revelation fhould be true. | -On the other Hand, the true Chriffian believes and embraces the whole Go/pel ; — believes and em- braces Chri? for the true Méefiah, or Saviour of “the World ; — believes his Incarnation, Doétrine, and Miracles ; —his Sacrifice and Attonement, — ~ RefurreG@ion, Afcention, Interceflion, and Miffion of the Holy Ghoff. And in this Faith, or Belief, influencing his whole Praétice or Converfation, Hz lives, and agreeably fo He dies ; building his Hopes of Salvation, not on the Merits of his own Works, ~ but of Chriff his Redeemer,—his meritorious Death “and Paffion,—glorious Refurre@tion and Afcenfion, his Intercefion, and the Bleffed Influences of “his Holy Spirit. *~ Now, on this tranfient View of the different ~ ‘States of the Dei/? and Chriftian, how obvious the ~ infinite Rifque or Danger of the One, and Securi- ty of the Other! F = whether the Gofpe/, in. Point (10) & Point of Revelation, be falfe or true, Danger to the Chriffian ; but in eithe fafe and fecure. For, fuppofing it te Point of Revelation, Yet, as it contai of naturel Religion,—the compleat Duties, and ftrongeft Ry the Practice of them, the Chriflianm fum’d to ftand atJeaft on equal G s 4 irretrievably loft, ruin’d, ar true the Pofition we ina on, hut abfelute Certainty can jufth Infidelity. ’ about; them during their Taneys pence, carned with the Sweat of their Brows, ‘ubfifting them, to riper, Years, which no fo holden for all their Improveme ledge’and Learning (for wh hey. llins,-or a Tindal, to : D or, “AI their Arguments are either orced urmit artful ftudicd Inventions, plainly calcula red Sn) & ; fentations of Faas, Perfons and Paflages of Scrip- ture; and all thefe fery’d up with Airs of Ridicule: aS Buffopnry. | © sthly. "Let thi mad Raed v Deifm be fairly ac counted for, and the true Caufe afign’d, there needs no more fora fufficient Prefervative, againit it} — The Dei? pretends not to Certainty, that the Gofpel, in Point of Revelation, és falfe, but Probc- ’ bility only 3» and ‘yet on this Ground, which for. aught he knows may fail him, he rejegts it, even at the Rifque of eternal Mifery: while the Chri- Jtian, believing and obeying’ it, is fecure of Salvas tion, be it falfe or true.’ Now, what can be the true Caufe of fo great a Folly or Madnefs?= Does the Dei/? fay, that it is for the Sake of Truth 2) But this is the very Thing in- ae 3; Let him des monftrate, not Suppofe, that Dei/m is the Truth, and Chriftians may become his Profelytes : But without this, let him not boaft, but fear’ ‘tremble.. Or, does he fay, That the Caufe is Charity, or Zeal to refcue his Fellow-Creatures from Super/fition and Prieftcraft? But thefe, alas! ‘were, and always Have been, the abounding univerfal Fruits’of zatu- ral Religion throughout the World; and fo far is the Go/pel from authorizing thefe, that hagas the only Means for Te them, wherever. it came. \ But, can the Deifaffign no other Caufe Befhdes *thefe? Yes, furely he can.» He well knows ano- ther, and the only true Caufe 3. but whieh’ he wiil neither affign nor allow, viz. his Attachment to the Interefts of his corrupt Lufts and Paffions. On “the Interefts\ of thefe he has f#t up his Reft, and in their Indulgence has plac’d his Szmum Bonen fa- preme Good or Happinefs.° But the Go/pel is En- -mity tothefe $ directly pointed at their Deftruétion : and therefore’ he is at Enmity with it, — hates: it, and declares, and purfues open. War againft it ; a- ae oo to that Aphorifm of 1%’§ Divine am, . that (12); Bp aa that Men love Darknefs, rather than “eG % Light, becanfe their Deeds are evil, oe Naat Thefe few Obfervations, nay even duly attended to, will fuffice for a P gainft Dei/m, on the $e Hand ; Aus go er IL. In the Second, Plac to advife sod chan to guard againft Exthu/ia/m on the other, i By Enthufiafm I mean, the Ferment of a warm overheated Imagination, ie t up into ftrong and abfolute Perfuafion of oe “tod ; Communications from Gale and ae to Im- puifes and Impreffions, Vifions, Trances, Revela- tions, and a Thoufand other Fruits and Effects; a few of which we ‘hall barely mention. . ft. A chief Bruit and. Effect of En im is, great Contempt of Reafon; running ae a carnal mifchicvous The in all (pict Concerns ; and fetting up Impuifes, or Fancies of sapaiaxom in its Room, adly. Another Fruit or Effect is, a blind Follew= ing of fuch Impulfes, or Fancies of I as immediate Communications from GOD,, or Di- rections of his Holy Spirit: And. thefe often. ftrong and violent, as impctuoufly to hurry into the moft extravagant and abfurd Actions ; bellions, Murders, &c. adly.. A third Fruit or Effed is, haze atic Fits of Foy and Comfort ; without any other Foun- — dation than the mere Workings of Imagination ; and of which they can give no other Account, but that they now and feel them. 4thly. A fourth Fruit or Effect is, a great Con- eo ae (13) & tempt of, and a bitter implacable Spirit. towards, all who differ from them, efpecially fuch as contradi& and oppofe them. They revile and abufe them ;—- call them Reprobates, Oppofers of the Work of God, and Compofitions only of the Brute and the Devil. Nay, they aflume, as if they fat on Chrift’s Throne of Judgement, peremptorily to. pronounce to their Faces, that they are, adfually damn’d, and muft quickly depart into everlafting Fire, prepar’d for the Devil and his Angels. With this Bitternefs of Spirit, I fay, they treat all who differ from them, efpecially fuch as contradi& and oppofe them, of ~ how blamelefs Lives and Converfations foever they may be. Butthen, — sthly. With how different, or quite reverfe a Spirit do they treat all thofe, who hold with them ? For, as peremptorily as they pronounce the Sentence of certain Damnation on all thofe who hold not with them, fo peremptorily do they pronounce the Sentence of certain Salvation onallthat do. They pronounce them the Children of God, and Heirs of the Kingdom of Heaven ; — their Salvation de- _ creed from all Eternity, whether they be ‘Thieves, Robbers, Drunkards, or guilty of the grofleft Im- moralities. Thefe are a few of the Fruits or Effects of En- thufiafm, but by which you ‘hall fufficiently know it. - Now whereas betwixt thefe two Extremes of Deifm and Enthufiafm les the true Chriftian Faith, or Religion, it naturally follows, III. In the third Place, to advife and exhort you, to hold faft the Profeffion of this Faith, as once deli- vered to the Saints,—contain’d in the bleffed Go/pel, and held and taught in the Catholic Church of Chrift in all Ages. It is true.indeed, that in all Ages, Herefies, Schifms, and perverfe aeinl B14) of Men, have arofe in the et 4 Chur reo difturb'd the Peace of it; nay, many and | Corruptions have crept into it, even, to the up the Holy Scriptures, and eftablifhing t DiGtates and Decrees in their Room. A a Cloud of Darknefs and Ignorance over for the Space of,*at leaft, Six hundr ‘Years. even under the long Continuance ind dar ceft of this Cloud, the main Foundation, viz. the Scriptures, by. the wonderful BE ac of C were preferved fafe and entire, how corru the Superftructures built 1 ha the worft State’ of Co > was Creed ever expung’d either thet Se et Faith, or Liturgies. Doubtlefs for wife Reafons, permitted this Cloud of Corruption to o- verfpread, and hang fo long on the Face of his Church; and doubtlefs alfo ot wife Reafons, He broughtabout the ion, when the Scriptures were again laid 0] o the Eyes and Ears of all, in all Places, Nations, or Kingdoms, which open- ed their Eyes and Ears to fee and hear them. : But alas! No fooner was this Sun of the ‘mation rifen, and fhone forth in glorious Lu but how quickly overcaft with various Contentions, Seéts, Schifms, or divided Commuynions, continued down, and encreafing to this Day! ‘now become an important Enquiry, nae _Church; or Communion we are to ‘our greateft Safety? In Anfwér to "which, veo will eafily conceive, IV. What my fourth Advice will bey viz. ._ That you continue ftedfaft in the Faith once delivered to "the Saints, as now profefs’d, held, and taughtin the Church of England. And indeed, what other Church or Communion can I, in Reafon and Confcience, advife you to truft your Salvation in, than that in which I truft my own? ‘Nor indeed have I rr tru Blu) & trufted my own Salvation rafhly, or from. Bias of Education... No, my Brethren; but quite other- wife: viz. after all the beft Enquiry and Examina- tion in my Power.—I was neither born nor bred up in the Church of Exgland,. but where the eftablifh’d Church was Prefbyterian. But no fooner was I ar- sived to an Age fit for, religious Enquiries, ,and ap- ply’d myfelf (by the Direction. of fome pious and learned Men) to the Study of the Holy Scriptures, .and the. chief Fathers of the Taree fir Ages.of the -Chriftian, Church, but on.a competent )Knowledge of which, my Judgement was form’d in Behalf of the Church of England, as perfectly agreeing, both in Doétrine and Polity, with the Chriffian.Church, in thofe firft and pureft Ages. And now, after all my future Studies, Searches, and) Enquiries,) for upwards of Forty Years, my., firft Judgement is fo fully ratified and confirm’d, that I,efteeme it the moit perfect Branch, of the Chriffian,Church now on Earth, .And as firmly as I believe the true Go/- pel of Chriff, to be .the juft.Medium, betwixt Dee ifm and Enthufiafm ; fo firmly. I believe.the Church of England to be the juft Medium, betwixt Popery and Fanatici/m. But yet,1 would not, ;,that you -fhould rely on this, as my,private Judgement. No, -my Brethren, Let all, who amongft you,are able, fearch and fee for themfelves, and fatisfy their own Judgment, whether thefe Things be.fo. ,dset them \ fearch and fee, (1ft.) Whether the Church of Zng- land’s exa& Conformity, both in Doérine and Po- lity, to the Chriftian Church in the firft and pureft Ages, is not fufficiently grounded on, attefted to, and fupported by_all the Monuments of thofe Ages, _and of all,Antiquity? (adly.) Whether, 'the fame »is not agreeably alfo attefted to, and fupported by her firft Reformers, her Martyrs, and all;her great Fathersand Luminaries, fo.renown’din the.learn’d World, from the Beginning, to this Day ; and fpe- cially by the Royal Martyr, King CHARLES the firft; whofe Teftimony ftands, not only recorded in 2.16) 8 a os in Hit but alfo feal’d with his Royal Bloc and othe whofe laft Advices to his Son, rince of Wales, thefe are his Words- do re- *¢ quire and entreat you as your Father, an s« King, that you rides fuffer your Heat wo re _ “© ceive the leaft Check a sink, Difaffe *¢ from the true Religion, effablithed the Chur S¢ England.——I tell you, I hove tried it, and af- “* ter much Search, and many Difputes, have con- *© cluded it to be the beft in the World; not only «* in the Community as Chriftian, but alfo in the << fpecial Notion as reformed; keeping the middle s« Way between'the Pomp of fuperftitious Tyran- << ny, and the Meannefs of fantaftick Anarchy. ” (3dly.) Whether this Conformity has not the concurrent Teftimony of all the foreign Churches of the’ Reformation ? —Nothing will appear more certain to an honeft Enquirer, than reformed - Churches abroad declaring, with one Voice, the © great Honour and Efteem they have for the Church of England, as the great Bulwark of the Reform tion, and agreeing with them in all ‘the eféntial Points of Faith; nor at all differing from them, but in the difputed Points of Con/ub/fantiation of the Lutherans, and rigid Predeftination of the Calvinifis ; — Points far from ¢ffential to a Fed Salva- tion, nor ever likely to be decided till the Day.——And as to her Polity, or Governm Epi ‘y, do they not all praife and honour it,” truly apoffolical, and lament that Defeét ‘of their own, as a Matter not of Choice, but pure Ne » -occafion’d by Obftruétion of the fecular Powers; . and fo leaving thofe, who reject it as Popijh ‘or An- tichriftian, without Excufe. Does not the’ Grotius thus teftify? And are not thefe the’ of the foreign Divines, in Conference “with the Englifh, at the Synod of Dort?. viz. ‘* That they <¢ had gteat Honour for the good Order and Dif- ‘* cipline in the Church of England, and ser &s wifh’ - O17.) B ¢¢ wifh’d they could eftablifh themfelves on this s¢ Model: But they had no Profpect of fuch a © Happinefs ; and fince the Civil Government had ‘« made. their Defires impracticable, they hop’d 4° God would be merciful to them. ’? — See alfo the Geneva Divines Letter to the Univerfity of Ox« _ford.. And to name no more, fee the Jearned Le Clerc, on the very Queftion now before us, viz. _ What Chriftian Church we are. to join with? thus . deciding ; ¢¢ Of two Churches in which the ~ & Gofpel is taught with equal Purity and Sincerity s¢ in all other Refpeéts, That is to be prefer’d, in *¢ which the Form of Government is Apoffolical.— *¢ They, who without Prejudice have read over ‘¢ the moft antient Chriftian Writers that now re- ‘¢ main, well know, that the Manner of Difcipline, _ © which is called Epifcopal, fuch as that in the - 6 South Part of Great-Britain, prevail’d every s¢ where in the Age immediately after the 4poffles, ‘* and is therefore to be inferr’d of Apo/ffolical In- *flitution. ”” And now, after all thefe En- quiries, duly and honeftly made, {uppofe the Church of England fhould afk you, as Chriff did his Apoftles, —Will ye alfo go away? What other Anfwer would, “or could you return her, but the fame which the _ Apofiles return’d to him,—To whom frall we go, for _ thou haft the Words of Eternal Life? And furely, 4 (ry Brethren) if any Church on Earth has the “Words of Eternal Life, the Church of England’has 'them.—Nor let any object, or impute to her, the bad Lives or ill Behaviour, either of her Bzi/hops, or inferior Clergy, as no lefs injurious, than objecting or imputing the bad Lives of Chriftians to the Gof- * pel; which abfolutely forbids and condemns them, on Pain of eternal Mifery. But after all, think not, I befeech you, my Bre- _thren, that I am thus warmly recommending the '_ Externals of ‘Religion, either in Negleét, or Dif- Se ie: cae Me ‘paragemens ; > - Shagiee ct coh ee paragement of the Internal. Far be his fi m todo. And therefore, alia te, fin bee _ V.. My fifth and laft Advice is, (and pray 1 member it is my /a/?) viz. To fee and be fure above all things, the internal Religion of the | be your fir/t,and always your chief Care andConc The Heart is the alone Source, Spring, or Foun- tain of all Things moral or fpiritdal, whether Géed or Evil. It is the Ground, on which, contra=— ry Seeds of Good or Evil are fown: One the Serpent, the Other by God’s Holy Spirit. The Serpent fows the evil Seed of Infidelity, and Love of the World; and the Holy Spirit the good Seed of Faith, and the Love of God. And according as our Hufbandry is employ’d to cultivate the one, or the other of thefe Seeds, fo muft the Fruit, or Pro- . duce be. —If our Hu/bandry be employ’d to culti- vate the Serpent’s Sced of Infidelity and Love of the World, ’till they grow up, and become the wital ruling Principles in the Heart, or, as our Saviour calls them, the evi/ Treafure there ; how naturally muft they produce ev:/ Things, and only evu Things centinually! How naturally muft the duce evil Thoughts, Murders, Adulteries, cations, Thefts, Falfe Witnefs, Blafphemi ail a Sorts of Impiety, Vice, and Imm orni- ? But on the other Hand, if our Hufbandry employ’d to cherifh and cultivate the good Seed of the Holy Spirit, viz. Faith, and the Love o 4 till they grow up, and become the vita “Principles of the Heart, or, as our Saviour terms them, the good Treafure there; how naturally muft they produce good. Things, and only good Things continually! How naturally will they produce the Practice of all our Duties to God, our Neighbour, _.and Ourfelves ?——our Duty towards God as “viz. re = to am 3 (19) & a to worfhip him,—to give him Thanks,—to put our whole Truft in him, —to call upon him, — to ho- nour his holy Name, and his Word, and to ferve him truly all the Days of our Life? How natural- ly dire&t, not only to worfhip him in Spirit and in Truth, but alfo our Frequency in that Duty, both ‘in Publick and Private; nay even the external Modes, or bodily Poftures in Worfhipping? In the Chriffian Church, the external Modes were al- ways, and only, thefe four; viz. Proffration, Kneeling, Bowing, and Standing ; varied according to the different Parts of Worfhip. In the deepett Humility of Confeffion, the Pofture of Pro/fration ; in Petition, or Supplication, that of Kneeling, or Bowing ; and in. either Speaking or Singing forth ‘Praifes and Thankfgivings, that of Standing. {hefe, I fay, were always, and the only, external Poftures of Worfhip ameng Chriftians ; -exclufive of all o- ther, and particularly that of Sctting. Never was Sitting a Pofture, in any Part of Worthip, in the Chriftian Church, from the Beginning down to the Reformation ; much lefs in that moft folemn, fu- blime, and heavenly Part of it, called P/almody; nor is it practifed in Popifb Churches, or our Ca- ,thedrals to this Day. And indeed, to me it ap~ pears quite unnatural: For who would offer to -return Thanks and Praife to his Prince, for Bene- _fits received, in fo m@decent a Manner ? — How the Cuftom crept into the reformed Churches, I know not; neither can I conceive the Shadow of a Rea- -fon, why Standing in Pfalmody is {o generally dif- _us’d, except the fame very idle and filly one, ob- ,je&ted to Kxeeling at the Lord’s Table, viz. as be- ‘ing a Remnant of Popery, or fymbolizing with the Church of Rome.—But the Cuftom is now become fo . general, and confirm’d, that Nothing but thefe Prin- ciples in theHeart, will ever be able to alter,or rectify. Nor will thefe Principles prevailing and ruling ‘ "x = * a . (20°) SBP 7 if our Hearts, produce the” Praétice’ofly’ ofr. Duty towards God, but ot thofe-towafils « beur, arid Our/felves alfo.—_ The: ove 6 and ruling in our Hearts, will matt forth into the Love of our Neighbour jand'ti gain, into all the Parts and Branches of our D -towards him; into Benevolence, Righteoufn Peaceablenefs, Almsgiving, Compaftion, Meek- nef:, Mercy, Forgivenefs, or whatever elfe is ca tain’d in-that Divine Summary of doing to all as we would they fhould do unto us And in ; Manner alfo, will thefe Principles branch forth into — all the Parts, or Articles of Duty refpeéting Our- felves; as viz. Temperance, or Sobriety in all Things; whether in eating, or Drinking, Equi- page or Apparel; whether in Sleeping, Labouri or Recreation; Chaftity or Purity of Body, whatever may be fitting or becoming it, as the - Temple of the Holy Ghoft, Pe DR oy Thus, I fay, will thefe Principles of Faith, _ the Love of God, fown by the Holy Spirit in our Hearts, and by our own good Hufbandry, Care and Cultivation, nourifh’d up to become vigorous and ruling there, as naturally produce true Religion, in all its Parts or Duties, as a good Tree will put forth good Fruit, or a good Fountain fend forth agreeable Waters.—But on the other Hand, with- out thefe, no lefs naturally will all our Religi but avain and empty Thing: —all our out Forms and Profeflions but mere Hufk or Shadow; nor a Straw to choofe, in Point of Salvation, whe- ther we outwardly profefs ourfelyes of the € ~ of England, or of Rome, or of any other; ~ ‘ whether we outwardly profefs to believe the-Go) the’ Adcoran, or the Zunderveft ; —to believe in Chrift, or Mahomet, in Pobee, or Confucius. Thefe are my laft Advices to you (my Brethren) now Sar) & - now on'the’ Point of my Departure froth you, and! flowing from the ardent-Defire of my» Heart; that. jou may be faved viz, (1f.): To guard againft De» ’ ifm, on the one Hand ; (2dly:) againft ‘Enthufiafm, 6n the other’: (3dly.) “Fo continue ftedfaft \in the Profeffion of the true Chriffian Faith, oncé delivered to the Saints 3 and (4thly.) as the fame is now pro- fefs’d, held, and taught by the Church: of England, ftedfaftly adhering to her Communion and Fellow- Ship; and(sthly.) Thatrabove allo Things,’ you give all Diligence to.cultivate ‘and cherifh the inter= nal Principles of Faith, and the Love of God in the Heart,—the Seeds fown by his Holy Spirit there. « } ~ I come now to the'laft. and hardeft: Part. of my prefent Tafk, viz. to bid Ferewel to you; my be- loved Congregation ;— Farewel, at leatt fora Sea~ fon, or if the Will-of God'be fo, ’till:we meet in the eternal World, and as I hope we dhall, in the blefled Regions of Glory and Immortality. »9 © © . : x - It-was always in my Heart: to'live and die with you’ but as by the Will of God,. I have been often ‘vifited with Sickneffes of divers Sorts,: which ‘have ‘fo-reduced me in ‘my advanced Years, as almoft | ‘wholly’ to‘difable me “from the Pen, and greatly _ fromthe Pulpit; how-cou’d I, with afafe Con- ‘feience, *pretend to'continue!in a A/iniftry, received from the Lord, —- knowing -myfelf fo incapable ito Fulfil it 2°>\No, this’ was impoffible for me! toda. And therefore, ott! this: Event; it foon became the ‘Defire of my Heart,*that I might fee you well and ‘worthily “provided with ‘a'Swccefor, to:take up the important Charge of your Souls, before I: was either "eall’d “Off ‘to (the ‘filent Grave; or wholly:difabled from all the Duties of the Pa@foral Fun&tion amoneft you. This Defire, by the Means and good Otfices “of a worthy Member or two of this ‘Congregation, God has ‘been pleafed ‘to ‘grant’ me; + mine Eyes ebasbets : ; have ly of Merit or Boafting. . / have now feen You well an ' ( and therefore with the greater Pleafure,l now with draw behind the Curtain, to pals. fuch as God fhall be pleafed to add to my Days, ir loved Privacy and Retirement; where I hope to enjoy a better State of Health, ferve my God Tranquillity, and do all the wire I can, Fellow-Creatures. J dg 3 Many happ eh Years have I lived anna ee u and in as m my Knowledge and Caoacity — hat cho? I have laid no ftumbling Block before you, trine or Example; have deceived no Man, ¢ yf no Man, Wrong’d or injur’d no Man by Work nae Deed; But from the ardent Defire of my as knowing the Account | muft foon render to. my ge Mafter, have ftudied and labour’d to. promote e Salvation of all ?—Yet what, I fay, of all thefe; intermixed, as they havealways been, with fo ma- ny Faults,. Failings, and Imperfections 2 Can there ] ‘be any Merit in them;. or any the leaft Subject ‘Matter of Boafting ? —No, No (my Bre no fuch Thing. In what competent ae fure foever, I have difcharg’d any of the Du my Funétion, I humbly fpeak with St. Paul, 4, but the Grace of God which was with me my Faults and Failings, Weaknefles and tions, aré all my own: No eer ~— of —Not Tis true, fome Rubbs and Reproaches J ‘have met wile in -the Courfe of my. etait =H 3 (23) Sf _ indeed, from the more knowing, virtuous, difcreet, and prudent atrnongft You; but always from the unruly and ruder Sort; arifing either from their Contempt of the Miniftry, in general, Or, from my Adherence to the Laws and Rules of the Church of England, in particular; Or from a Confciouf- nefs of their irregular Lives and Cenverfations find- ing no Favour in my Eyes.— But thefe I always regarded as Perguifites infeparable from the Mini- fteria] Office ; A little Patience, and they all quickly vanifh away! * You know (my Brethren) I abhor Flattery ; it is. finful at all Times, and would be unpardonable from this facred Place; I am’under no T’emptation to it; and therefore fhall fpeak forth only the Words of Truth and Soberne/s, concerning the Inhabitants of Charles-Town,when I bear this Te/fzmony of them, viz. that however, as in all) other Communities, there are too many bad Individuals amongft them, —too many Defpifers of Religion and Virtue, yet generally fpeaking, the more /ub/fantzal and knowing Part, are a fober, charitable, and religioufly dif- pofed People.-—Nor out of this Character do I ex- clude Diffenters,of any Denomination ; with whom T have always lived in all Peace and Friendfhip ; and who have always treated me with Civility, and decent Regard. Wou’d God, that there was no Schifm, no Diffention among us; _ but that all were of one Mind, and one Mouth ; —all united in the fame Communion of the Church of England: But if this may not be, to their own Mafter, they who - diffent, muft ftand or fall; let us live in Peace, Friendfhip, and Charity towards them. My Hepe, and earneft Defire of my Heart, and Prayer te God | for themalfo is, that they may be faved —And more-. . over, I take this Opportunity, thus publickly to declare, that there is neither AZan, Woman nor Child in the whole Province of Caroiina, with whom My we . fincere and well-defign’d Miniftrations? ~ me, and fee, whether I ‘not cheerfully a: . faithfully obey them. Wherever I am o _ Servant.—Tho’ abfent from you in Body, I f . Prefent with you in Spirit : My Spirit will _ sways hovering .in your Affemblies ; — Hov: _ this facred Manfion, and. ’fpecially about th - Altar, where I have fo often admini ss< (ONCE more (my beloved Brethren) ‘arewel f -.»€ May the very ary Peace fandlify pag ys y ~» Sand preferve your whole Spirits, and fol » of Bodies blamelefs, unto e Coming, o oS Jesus CHrist, ?—— tg mI _. But,, to return to You my. eculi peculiar Affection muft nat . How. many of you have ig riten’d | of you have been my Catec /UMENS from your Infancy, under can it otherwife be, but that I muft re my Children in the Lord,. and my wards. you be trulypaternak? | uox Tho’ I am now on the Point of Departing fra , you, yet think not (my Bret ca) tint ‘Atreightway, or ever forget You. No; affure yourfelves, you’ll feldom be out of my Thought, and never omitted in my Prayers: — Tho’ z ent from you, yet wherein foever I may be capable to ferve,you, pleafe only to lay your. on y » there y “always have a ftedfaft Friend, a true and | « be al- Series of God, the Symbolical Body and ise Chriff, and been fo eften Partaker of them, to the - great Comfort, Strengthening and refrething of my Soul !|———— But I muft have done. ——— Le 3 1% x uls, and our Lord ~ - on May = €3 (25) & May all the Bleffings of Heaven defcend upon all .the Inhabitants of this Pi ovince, in general ; thofe of Charles-Town in particular ; but more efpecially on You the beloved People of my late Charge. ——-—— May the ever bleffed and glorious Trinity blefs you, in the City, and in the Field; in the Fruit of your Body, the Fruit of your Cattle, and the Fruit of your Ground ;—Blefs you in your Bofket, and in your Store, and in all that you fet your Hand unto :— Blefs you with all the temporal Bleflings, of Health, Peace, and Profperity ; but abeve all, and as the Source of all, blefs you with truly faithful and obedient Hearts, and finally conduct you fafe to the Blefled Regions of Glory and Immortality. 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