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of many pious and interesting remarks which would doubtless have fallen from his lips on so solemn an occasion. But the little that transpired was highly consolatory. His mind was perfectly serene amidst his greatest sufferings. Having once uttered a sudden exclamation from pain, he instantly remarked, "Do not suppose that I murmur," adding for the solace of those around him, "Be still, and know that I am God." The 33d chapter of Job having been read to him, he observed, in allusion to verse 25; "I do not know whether my flesh will ever again be fresher than a btle child's; but this I know, that I am just where I would be-in the hands of God." He declared that his trust in the mercies of his Heavenly Father had never been shaken; that "he knew he should carry to God at his death much sinfulness: but," continued he, in reference to the atonement of his Saviour," that is covered;" adding a second time, with emphasis, "That is covered." On the last day of his life, he made the remarks already alluded to, respecting his desire to be "a more perfect being," his rejection of all meritorious claim to salvation, and his exclusive trust in his Savic He repeated from one of the collects, "Increase and multiply upon us thy mercy;" commenting as he proceeded, "Increase-and not only increase, but multiply." His last quotation from Scripture was, "God of Abraham, of Isaac, and of Jacob;" expressive, says his biographer, of his confidence in that Divine faithfulness on which the patriarchs rested, and of that mercy which is from generation to generation. "As his end drew near," continues Dr. Gadsden, "he was silent and still: his counte⚫ nance had the expression of his happiest and most pious moments; it was turned from earth and friend

ship, to heaven and to God." He expired, or, as his epitaph strikingly expresses it, he "ceased to

be mortal," on the 6th of August 1817, in the 41st year of his life, and the 20th of his ministry.

In the preceding narrative, no intimation is given that Bishop Dehon was a husband and a parent*; Dr. Gadsden having apparently been prohibited from touching upon this tender subject, by respect for the wishes of the bereaved survivor. He remarks, "Of our departed friend's feelings towards the dearest of his relatives, I would that I were allowed to speak, for they gave rise to some of his most interesting remarks. Blessed be God, they will afford unspeakable comfort to the heart to whom they belong." This deficiency, it is earnestly to be hoped, will be permitted to be supplied in some fu ture edition of the Bishop's sermons; for Bishop Dehon is how endeared to a circle far wider than that of his immediate and beloved relatives: his memory" belongs" to his country, and to the church of Christ; and every reader of his works, or of the memorial of his public life, must feel anxious to learn, as far and as soon as the sacredness of private feeling will permit the disclosure, how such a man deported himself in those endearing relations which occupied his domestic moments, and called forth the tenderest sympathies of his truly affectionate spirit.

The following particulars are selected from Dr. Gadsden's interesting summary of the principal features of his character.

The great and peculiar characteristic of Bishop Dehon was devotedness to God and his ministry. In this cause he left his quiet home, his select friends, his favourite studies and contemplations, and entered into general society, for which he had no taste; and on a life of perpetual activity, which was un

He married Sarah, daughter of Nathaniel Russell, Esq. of Charleston, by whom he had three children, one of whom was posthumous.

congenial both with his disposition and his habits. In this cause he spared no sacrifice, and declined no difficulty and danger; he was willing to spend and be spent, and would allow nothing to divert him from his object.

But his conduct, in the other relations of life, ought not to pass unnoticed. As a good citizen, it was his uniform practice to call on the Chief Magistrate of the State, soon after his election, and to express devout wishes for the prosperity of his administration. He prayed, and requested his friends to pray, for his country. He suggested the propriety of several of the fasts and thanksgivings ordered by the civil authority. He patronized important literary institutions and publications, not to avail himself of their advantages, for he had not sufficient leisure, but because he considered them valuable to the country. He rejoiced in the establishment of the free schools, and has left in print two judicious plans for securing to the poor of Charleston the ordinances of religion; and he went into the byelanes of that city for the express purpose of making himself acquainted with their condition. His anxiety for the slave population has been already mentioned.

In the intercourse of society he was courteous to all, but he flattered no person. He was as tender of the feelings and reputation of others, as of his own, and equally so in their absence and their presence. He was careful to avoid giving, and very slow in taking, offence; but he declared his sentiments in relation to wicked conduct without fear or favour; and, when it was necessary, with the boldness of an Apostle, to the offender to his face. He had charity for those whom he conceived to be in error; but he never could be seduced, by a specious liberality, to do any thing which might reasonably be considered a compromise of his own principles. "Cha

rity," he used to remark, "requires me to bear with the errors of my brother, but not to adopt or to approve them."

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He was most beneficent. had for many years appropriated one tenth of his income to charitable purposes; but latterly he gave one seventh;-observing, thatChristians ought to do more than the Hebrews did, and that this proportion seemed to be suggested by the circumstance, that God required of man one seventh of his time. But he found reasons for giving away still more. He lent sums which could not be returned. He never laid up money from his income, and he never wished to do so; for he used to say, "he had never wanted, and could not doubt the future good providence of God towards him."

Thus liberal himself, he suffered no favourable opportunity to escape for exciting the liberality of others; and he enforced the claims of charity on the affluent, with a delicacy which was almost irresistible. To his influence, the pious and the poor are indebted for several generous benefactions and legacies, as honourable to the givers as they have been valuable to the receivers.

Of the powers of his understanding, it may be observed, that they were of a very high order; for in the various situations in which he was called to act, he always held the first rank. His imagination was lively, and in early life had been cultivated. His memory was remarkably quick and retentive. His judgment was eminently sound. His opinions, on subjects not connected with his profession, were seldom incorrect, and were eagerly sought by his friends. He had a complete command of his intellectual resources, and could use them with equal advantage in public and in his study. His mind had an energy which was not to be controuled by the fatigue of the body. A prominent excellence in the character of Bishop Dehon, was

inflexibility. He was careful to ascertain the right course of conduct; he never acted precipitately; he reflected long, and consult ed books and wise men. But when his opinion was once settled-to adopt a remark made of him on a particular occasion, by the venerable Bishop White" nothing could move him." This rendered his conduct remarkably uniform and steady for, on all questions of importance, his opinion had been settled.

Another excellence in his character was discretion. He knew when it was proper to act or not to act, to speak or to be silent. This quality made him sometimes appear unsocial, but it rendered him most valuable in his public employments. The members of his congregation could consult him on the most delicate questions with a certainty that his prudence would let nothing escape him.

His sense of gratitude ought to be mentioned, for it was peculiarly lively. He was grateful for the smallest favours. He seemed never to have forgotten the little attentions of hospitality which he received on his first visit to South Carolina, and took every opportunity to return the kindness to the persous themselves, and to their connexions. For, the lesser comforts of life, which are often unnoticed even by pious persons, he was in the habit of expressing his gratitude to the Almighty Giver. The healthy air, the pleasant walks, the sublime scene of Sullivan's Island, would spontaneously turn his affections to Heaven, and excite the praises of his lips in that devout hymn of thanksgiving, the "Te Deum." His character was strictly formed on Christian principles. He referred every thing to the Scriptures. He was accustomed to ask himself, "How would my Saviour have acted under such circumstances?" and in this way he resolved several questions of the most intricate nature. In the various

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situations in which he was placed through life, he could always find some precept to guide, and some promise to comfort his heart. It was this complete knowledge of the Scriptures, and his skill in applying them, which rendered him so valuable a counsellor in the time of temptation and trouble. could not be satisfied with a cold performance of duty, but wished, in the service of God and his fellow-creatures, to do all he could, and to become every day more and more capable of usefulness. He placed before himself the standard of scriptural perfection, and, in dependence on the assistance of the Spirit of God, pursued it with ardour and perseverance even unto death. To be holy was his ruling desire, and was the last wish which he expressed. It was the consciousness of his distance from this standard, which rendered him so humble and so condescending.

His death has called forth powerful emotions of regard and sorrow from all who knew his worth. Among other expressions of their respect and affection, the Vestry of his church resolved that the corpse should be buried beneath the altar, and that a monument should be erected to his memory. The standing committee of the diocese commended the church, as under a most heavy bereavement, to the prayers of all the bishops, and of Episcopalians in general. The

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Society for the Relief of the Widows and Orphans of the Episcopal Clergy," the "Society for the Advancement of Christianity in South Carolina," and the "Bible Society," composed of Christians of various denominations, entered into resolutions expressive of their deep sorrow and sincere respect and regard. The three Episcopal churches in Charleston were hung with mourning, and also the place of worship of the German Lutherans, who addressed a letter of condolence to the Vestry of St. Michael's. His mortal remains were carried to

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hearers, for a time they receive the word: they have perhaps even some transient pleasure in it, but having no root they wither away. But true faith, or, as it is often called, saving or justifying faith, the faith spoken of in the text as "purifying the heart" is that which alone will be found of any value on a death-bed and in the day of judgment. Now, in order to enable you to decide whether you possess this faith, I shall endeavour to answer two im

portant questions respecting it.

1st, What is its nature?

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2d, In what manner does it influence those who are partakers of it? 1st, What is the nature of true faith? We shall be better able to answer this question, if we sider saving faith as making use of and appropriating those truths which an historical or educational faith is contented with merely acknowledging. As it would be impracticable to go through all the declarations of God's word, in order to shew the character of faith, let us select one particular example. We are taught to call Jesus Christ our Prophet, our Priest, and our King: now saving faith makes us really accept him in each of those capacities. Try then your hearts by this test.

IT has been usual, in order to explain the subject of faith, to speak of it under several different views. Thus there is what is called an historical faith,-a bare assent to the doctrines of Christianity, without their having any particular effect on the heart or conduct. faith most persons educated in a Christian country may be supposed to possess: for if asked whether they acknowledge the authority of the Bible, they will, without hesi tation, reply in the affirmative. But this cannot be the faith mentioned in the text, because it does not necessarily purify the heart:" for unhappily it is but too easy to find multitudes who have this educational faith, and yet are openly immoral in their lives. Again, there is what is called a faith of miracles, by which in former times certain holy men were specially enabled to perform things outof the common course of nature, in order to prove themselves sent of God, or for other ends conducive to the Divine glory. On this kind of faith it is unnecessary to enlarge; since, even if we had it, it would not avail for procuring our justification: for the Apostle expressly says, "Though I had faith, so that I could remove mountains, and have not charity," (by which he means a holy principle of love to God, displaying itself in universal benevolence to man), "it would profit me nothing." Again, there is what is called a temporary faith-that short-lived assentwhich persons often feel while listening to a religious discourse. Their conscience is for the moment impressed; they make some devout resolutions like the stony-ground

1. In the first place, have you looked to Christ as your Prophet? Have you sat humbly at his feet, to learn those things which by his Holy Spirit it is his office to teach. Are you really acquainted with your depravity and sinfulness, and your inability to merit heaven by your own good works? Have you faith in the declarations of Scripture respecting the eternal punishment that awaits you if you die in your sins? Have you felt your need of that repentance and change of heart which Christ so fully taught? And have you made it your great desire and effort to live according to his precepts ?

2. Again, do you look to him as your Priest? as having offered. himself a sacrifice-the only sacri

fice for sin,and as now interceding at the right hand of God, on behalf of all who believe in his name? Do you trust to any other means of atonement? Do you expect to be justified otherwise than as a penitent sinner, reposing wholly in the obedience unto death of Jesus Christ? Sinful man can have no access whatever to the Throne of Heaven, but through his mediation and intercession. Our sins had separated between us and God; but it pleased the Father to make him a sacrifice for our transgressions, and through him to open a new and living way to the kingdom of heaven to us miserable sinners, who had forfeited all title to it by our disobedience.

3. Saving faith also receives Christ as a King.-Have you thus accepted him? Do you obey him as your rightful Sovereign? Do you hate and avoid every thing contrary to his will? Is there any thing that you would desire above him, or any thing which you would obey in preference to his law? If pleasure, or the love of money, or of ease, or of the world, or of any evil desire or passion, tempt you, do you strive against the temptation, preferring the approbation of your Saviour to all earthly considerations? Unless you do this, or endeavour and pray to be enabled to do this, you do not receive Christ by faith as your King; but, on the contrary, are living in the habitual breach of the first and great commandment; for whatever you most love and obey, is, in Scripture language, your King and your God.

We have thus seen something of the character of that heavenly principle of which St. Peter speaks in the text. It consists in that sincere and practical belief in the testimony of God by which we are led to credit his declarations against sin; to receive the Saviour, as he is exhibited to us in the Scriptures, and to live as persons in earnest in making their calling and election sure. This faith justifies us. We

are saved by grace, through faith, and that not of ourselves; it is the gift of God. "This is the ordinance of God," says one of the Homilies, quoting the language of St. Ambrose; "that they which believe in Christ should be saved without works-by faith onlyfreely receiving remission of their sins. Consider diligently," continues the Homily, "these words: Without works-by faith onlywe obtain remission of our sins." "Nevertheless," it is added, "this sentence that we be justified by faith only, is not so meant of them that the said justifying faith is alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time and season. Nor when they say that we be justified freely, do they mean that we should or might afterwards be idle, and that nothing should be required on our part afterward; neither do they mean so to be justified without our good works that we should do no good works at all. But this saying that we be justified by faith onlyfreely, and without works - is spoken for to take away clearly all merit of our works as being able to deserve our justification at God's hand, and thereby most plainly to express the weakness of man and the goodness of God; the great inferiority of ourselves, and the might and power of God; the imperfection of our own works, and the most abundant grace of our Saviour Christ; and therefore wholly to ascribe the merit and deserving of our justification unto Christ only and his most precious bloodshedding. This faith the holy Scripture teacheth us."-The practical tendency of this justifying faith may be inferred from its character as already described; but it will be seen still more evidently in considering the second point proposed for our meditation, namely; the manner in which it operates upon those who are partakers of it.

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