to confirm them from the particular circumstances of the Church He read the letter again, commended it, spoke in Connecticut. handsomely of the gentlemen who wrote it, and of the Clergy of Connecticut, who so anxiously strove to perpetuate the Episcopal Church-said it would be a great pity that so much piety and zeal in so good a cause should not obtain the wished for object-that the letter certainly gave an opportunity for re-considering the matter, and merited attentive deliberation, and that possibly he should yet come into the opinion of its writers. I am sorry that he leaves town next week, as I shall thereby lose the benefit of his advice and assistance.

From him I went to the Bishop of London, who is an amiable man, but very infirm, and I think his memory and other faculties are declining; he avoids business as much as possible. Having read the letter, he asked many questions, and when he fully apprehended the matter, he said that he thought that every objection was removed on the part of the Connecticut Clergy, and that an act of Parliament, which he thought might be easily obtained, would remove the impediment of the state oaths, and that he hoped the Archbishop of Canterbury would see the matter in the same light that he did.

The next morning I went to Lambeth, but missed of seeing his Grace. On the first of May I went again. His Grace's behaviour, though polite, I thought was cool and restrained. When he had read the letter, he observed that it was still the application only of the Clergy, and that the permission was only the permission of individuals, and not of the legislature. I observed that the reasons why the legislature had not been applied to were specified in the letter, and that they appeared to me to be founded in reason and good sense that had his Grace demanded the concurrence of the laity of the Church last autumn, it might easily have been procured. That it was the first wish both of the Episcopal Clergy and laity of Connecticut to have an Episcopate through the clear and uninterrupted channel of the Church of England, and my first wish that his Grace and the Archbishop of York might be the instruments of its conveyance-but that if such difficulties and objections lay in the way as it was impossible to remove, it was but lost time for me to pursue it further; but that I hoped his Grace would converse with the Archbishop of York and the Bishop of London on the subject. He said he certainly would as soon as he was able, but that he was then very unwell. I thought it was no good time to press the matter while the body and mind were not in perfect unison, and rose to withdraw, offering to leave the letter, as it might be wanted. I will not, said he, take the original from you, lest it should fare as the letter you brought from the Clergy of Connecticut has fared. I left it with Lord North when he was in office, and have never been able to recover it; but if you will favour me with copies of both letters I shall be obliged to you. I promised compliance, and took my leave.

Dr. Chandler has been with him to-day on the subject of the Nova-Scotia Episcopate, which, I believe, will be effected. His Grace introduced the subject of Connecticut; declared his readiness to

do every thing in his power, complimented the Clergy of Connecticut, and your humble servant, talked of an act of Parliament, and mentioned that some young gentlemen from the southern states, who were here soliciting orders, had applied to the Danish Bishops, through the medium of the Danish ambassador at the Hague, upon a supposition that he was averse to conferring orders on them; but that the supposition was groundless, he being willing and ready to do it when it could be consistently done. These young gentlemen had met with every encouragement to tempt them to a voyage to Denmark.

Upon the whole, you will perceive that your letter has done great service of itself; and it has enabled me to open a new battery, which I will mount with the heaviest cannon and mortars I can muster, and will play them as vigorously as possible.

I anxiously expect the next arrival from New-York, in hopes I shall receive the act you refer to respecting the Church in Connecticut, and which his Grace thinks will be necessary to enable him to proceed.

I hope, my dear friend, that I shall be with you in the course of this summer, and be happy with you in the full enjoyment of our holy religion. Make my most affectionate regards to the Clergy as you have opportunity. No one esteems them more, or loves them more than I do: They are the salt which must now preserve our Church from all decay, and in perfect health and soundness.

I shall wait on his Grace on Wednesday-this is Monday-and if I am fortunate enough to see him, shall put a note for you into the mail which will close on Wednesday night for New-York.

Believe me to be

Your ever affectionate friend,
and very humble servant,


[NO. X.]


LONDON, MAY 24, 1784.


BY the last packet I wrote to you as Secretary of the Episcopal Convention in Connecticut, under cover to Mr. Ellison at New-York, and a day or two after by a vessel to Rhode-Island, under cover to Mr. Jona. Starr, of New-London. Both which letters, I flatter myself, will get safe to you. Since those letters I have had two interviews with his Grace of Canterbury, the last this morning. He declares himself ready to do every thing in his power to promote the business I am engaged in; but still thinks that an act of Parliament will be necessary to enable him to proceed; and also that the act of the Legislature of your State, which you mentioned would be sent me by Mr. Leaming, is absolutely necessary on which to found an application to Parliament. I pleased myself with the prospect of receiving the copy of that act by the last packet, the letters of which arrived here the 15th inst.; but great was my mortification, that no

letter came to me from my good and ever dear friends. What I shall do I know not, as the business is at a dead stand without it; and the Parliament is now sitting. If the next arrival does not bring it, I shall be at my wits end. Send it therefore, by all means even after the receipt of this letter; or if you have sent it, send a duplicate. His Grace says he sees no reason to despair; but yet that matters are in such a state of uncertainty that he knows not how to promise any thing. He complains of the people in power; that there is no getting them to attend to any thing in which their own party interest is not concerned. This is certainly the worst country in the world to do business in. I wonder how they get along at any rate. But if I had the act of your State which you refer to in your letter, I should be able to bring the matter to a crisis, and it would be determined, one way or the other. And as it is attended with uncertainty whether I shall succeed here, I have in two or three letters to Mr. Leaming, requested to know, whether in case of failure here, it would be agreeable to the Clergy in Connecticut that I should apply to the nonjuring Bishops in Scotland, who have been sounded and declare their readiness to carry the business into execution. I hope to receive instructions on this head by the next arrival, and in the mean time must watch occasions as they rise.

Believe me, there is nothing that is not base that I would not do, nor any risk that I would not run, nor any inconvenience to myself, that I would not encounter, to carry this business into effect: And I assure you, if I do not succeed, it shall not be my fault.

There is one piece of intelligence we have heard from Nova-Scotia that gives me some uneasiness, viz: that Messrs. Andrews, Hubbard and Scovil are expected in Nova-Scotia this summer, with a large proportion of their congregations. This intelligence operates against me. For if these gentlemen cannot, or if they and their congregations do not choose to stay in Connecticut, why should a Bishop go there? I answer one reason of their going is the hopes of enjoying their religion fully, which they cannot do in Connecticut without a Bishop.

I beg my most respectful regards may be made to the Clergy of Connecticut, and that they will believe me to be anxiously engaged in the fulfilment of their wishes in the business of the Episcopate proposed.

Believe me to be, dear Sir,
your hearty well wisher, and
very humble servant.




[Continued from page 120.]

BE slow in deliberation, but quick in execution.

When you ask the advice of any one in the conduct of your affairs, consider in the first place how he manages his own; for he

who conducts badly for himself, will never be a good counsellor in the business of another.

If you consider well the mischiefs of rashness, you will learn to take prudent counsel: For when we have experienced the miseries of sickness, we take more prudent care of our health.

Qualify thyself for superiority over others, yet conduct towards them as if thou wert but an equal; so wilt thou appear to cultivate justice, not from weakness, but a sense of equity.

Prefer honest poverty to unjust gain: For justice is better than wealth, inasmuch as the latter can profit us only while we live, but the former may procure us glory after death; the latter may fall to the share of the very worst men, but the former can be possessed only by the virtuous.

Envy none who are enriched by unjust lucre, but make much of those who from their love of justice suffer wrong: For the just, if in nothing else they excel the unjust, are certainly superior in hope.

Provide carefully for every thing which may contribute to thy well-being in life, especially be intent upon the improvement of thy understanding. For the greatest thing among smaller is a good mind in a sound body.

Be ever active in body, and studious in mind; that by the one thou mayest execute thy determinations, and by the other know how to provide for thy future good.

Study well what thou art about to say, for there are many whose tongues outrun their thoughts.

Have but two occasions of speaking, the one, of subjects well understood, the other, of those necessary to be spoken. In these two cases alone is speech preferable to silence; in all others it is better to be silent than to speak.

Consider that nothing human is stable; hence thou wilt learn not unduly to exult in prosperity, nor to be confounded by adversity.

It is thy duty to rejoice in prosperity, and with firmness endure calamity; and each without ostentation. For it is absurd to lay open our minds to the observation of every one, while with caution we conceal our wealth.

Avoid just reprehension more cautiously than danger: For formidable as death to the wicked should be an ignominious life to the virtuous. Fate has, as it were, condemned all to death, but by the constitution of things the good alone can be honoured in death.



ST. Matthew was a native of Galilee, and a publican, or a taxgather under the Romans. He was collector of the customs at the port of Capernaum, a maritime town, on the sea of Galilee. His office consisted in collecting the taxes upon all goods that were there imported or exported, and receiving the tribute which all passengers by water are obliged to pay. The occupation of a publican was

a most* invidious employment, and to the Jews was peculiarly odious and detestable, as they had been so long free, and so indignantly supported the Roman yoke. In passing through Capernaum our Lord saw this worthy publican situated in the tax-gatherer's office, and by his perfect knowledge of the human heart, for the evangelist John tell us he wanted no information concerning any one's character, knowing him to be a person of virtuous and amiable dispositions, he said to him, follow me. Upon this invitation he instantly arose and mingled in his train. But undoubtedly his conscientious regards to the common obligations of justice would induce him to secrete nothing, but to deliver in his accounts in an upright manner to those who had employed him. We afterwards find this Apostle making a grand entertainment at his house, to which he invited Jesus and a great number of publicans and their friends; apparently with this good design; that by the personal converse of Jesus, their prejudices against him might be softened or removed, that they might have an happy opportunity of seeing the amiable endowments which distinguished him, and consequently be disposed to think favourably of him for relinquishing his employment to follow such an instructor. This benevolent design of Matthew, one may conjecture, had all its effects; for we afterwards find the publicans among our Lord's auditors, and devoutly attending his ministry. From the time of this invitation to be his follower and disciple, Matthew continued with Jesus Christ; distinguished with the honour of being one of his twelve Apostles, a familiar attendant on his person, a spectator of his public and private conduct, an hearer of his discourses, a witness of his temper and morals, and an evidence of his resurrection. After our Saviour's assumption, he was along with the other Apostles at Jerusalem; and on the day of Pentecost, was endowed with spiritual gifts and miraculous powers. He was crowned with martyrdom, as is commonly believed, in Ethiopia, in a city called Nadabbar, or Naddaver. The testimonies of ancient writers concerning him and his gospel may be seen in that most accurate and useful work of the learned and judicious Dr. Lardner, entitled, the Credibility of the Gospel History, in supplement vol. 1. p. 95. 2d edition, 1760. Learned men are not agreed about the exact time in which St. Matthew published his gospel. If Irenæus may be relied upon, who expressly declares that Matthew published his gospel when Peter and Paul were preaching at Rome, it must have been when Paul was in that city the second time; about the year of Christ 64; the time when Nero persecuted the Christians. Baronius, Grotius, Vossius, Jones, and the late learned professor Wetstein, concur in the opinion that it was published in the year 41, about eight years after our Saviour's ascension. Dr. Henry Owen, in his late Observations on the Four Gospels, hath fixed the date of its publication much earlier; about the year of Christ 38, the second of Caligula, and the fifth from our Lord's assumption. But though learned men differ in ascertaining

*Theocritus being once asked, which was the most cruel of all beasts, made answer: that among the wild beasts of the forest they were the Lion and the Bear: but among the beasts of the city, they were the Parasite and Publican.

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