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MEMOIR OF THE LIFE OF BISHOP MOORE.

as one of the Lord's redeemed,-living, not unto himself, but unto him who died for him and rose again. From this period we contemplate him as one who feels that he is not his own, but has been bought with a price; and therefore strives to glorify God in his body and spirit which are his. And, if we are not mistaken in the estimate formed of his character from an intimate acquaintance with it for many years, seldom has it fallen to the lot of poor frail humanity to afford a lovelier display of gentleness and meekness, of tenderness and affection, of devotion and charity, of simplicity of purpose and energy of action, of fervent zeal and conscientious fidelity in the discharge of professional service and the duties of the social relations, than was exhibited, through the sanctifying influence of divine grace, in the long life by which our departed father was permitted to glorify God.

CHAPTER II.

FROM 1787 to 1809.

Immediate change of purpose as to his profession after conversion: Reviews his classical studies. Enters upon preparation for Holy Orders. Ordained Deacon. His Sermon on the Fiftieth Anniversary of his Ordination. His ministry at Rye. Intimacy with John Jay. His removal to St. Andrew's Church, Staten Island. Practises medicine and teaches a school to aid in the support of his family. Letters to his children. Death of his wife, and letters occasioned thereby. His second marriage. His first attempt at extempore preaching, and subsequent success in it. Anecdote illustrative of his fidelity in pastoral duty;-another, showing his humanity. Remarkable revival of religion. The character and success of his ministry on Staten Island.

AFTER the memorable change in his religious character and views, referred to in the concluding part of the preceding chapter, Dr. Moore not only withdrew from all the vain pleasures and corrupting amusements of the world, but felt less interest in its lawful occupations, and soon resolved to relinquish the secular profession in which he was then successfully engaged. To employ the resources of skill, science, and a cultivated intellect, under the guidance of a tender and sensitive heart, in soothing the pains and healing the maladies to which the human body is liable, may properly be esteemed a highly benevolent occupation, involving the sacrifice of much personal comfort, and the exercise of much self-denial for the benefit of others. There is nothing in it, so far as we know, incompatible with that devotion to God required by the spirit of the sacred office. The minister of the Gospel, whether the field of his labour be in a Christian or Heathen land, may, (if it may be done without in

fringing upon the duties of his loftier vocation,) as the subject of this memoir did for a season, employ his knowledge of medicine in the healing of the body, in subordination to his higher labours for the salvation of the soul. In a Christian country, except under very peculiar circumstances, the combination of the two offices would be inexpedient and improper; but the opinion entertained by many that it would enhance the usefulness of missionaries in unenlightened heathen nations, is entitled to consideration. St. Luke was probably none the less distinguished for love to the Master, and fidelity in his service-and none the less qualified for usefulness as an Evangelist because he bore the appellation of "the beloved physician."

Far be it from us, however, to place the high office of an ambassador of Christ upon a level with any secular profession, however useful and benevolent it may be, or to countenance the opinion that a minister of God may engage in the duties of any other calling as a means of support, or to increase his reputation, or from any other motive than that of rendering it subservient to his holy calling, by opening a readier way of access for the Gospel and giving increased efficiency to his labours for the salvation of souls.

We believe that a call to the ministry involves a separation of the individual so called from all secular pursuits and occupations; the relinquishment of all strong regard to pecuniary emolument and worldly distinction; and the consecration of the whole man to the work of the Gospel and the glory of God. Such, we are happy to say, was the view entertained by the subject of this memoir. Soon after his conversion, he resolved to devote himself fully to the service of God and his Church. His heart, renewed by divine grace, and animated by the love of Christ and of souls, could no longer be content with the occupations of a

secular employment, however honourable; could no longer be restrained within the limits of a worldly profession, however benevolent; but yearned with all the tenderness of a new-born compassion over the wide-spread miseries of our fallen race, and panted with an unconquerable desire to proclaim to his fellow men that precious Gospel which was the source of his own hope and consolation.

His decision was speedily formed; and there is no ground for questioning the purity of the motives which led to it. On the one hand the avenue to wealth and fame was opened before him. He was respectably established in an honour. able profession; his already large practice was constantly increasing; his patrons were numerous and liberal; and there was every prospect that perseverance in his secular pursuit would be crowned with affluence and professional reputation—prizes which have strong attractions for the youthful heart.

On the other hand, the clerical office had no inducements to offer but such as would be repulsive and distasteful to a worldly or ambitious mind. The Church, as the established religion of an oppressive government, shared in the odium attached to the yoke which had just been thrown off. She was made answerable, in some degree, for the political heresies which were repudiated at the revolution. The fact that Washington, and Jay, and Hamilton, and other leaders in the contest for independence, were members of her communion, could not disabuse the minds of the public, and free them from the false impression that her influence was favourable to monarchy, and adverse to freedom. They looked not to her spiritual character, as a "kingdom not of this world," but to her accidental character, as a creature of the state, having a lordly hierarchy allied to sovereignty, and incompatible with the simplicity

and equality of a free republic. They viewed not the Church of Christ, as it really is, a divinely-instituted and divinely-governed society, which, though planted in all nations, is subject to none; which gives authority and sanction to law, and at the same time affords security and protection to individuals in life, and liberty, and fortune; which imparts vigour to the arm of righteous government, and at the same time maintains and vindicates the rights of the governed; which bears equal testimony against the usurpations of tyranny, and the disorders of licentiousness; which, while it interferes not with the civil regulations of earthly powers, aims to spread over all the hallowed restraints of the divine law, and bring them under subjection to righteousness and virtue.

Even to this day, notwithstanding the striking analogy which exists between our ecclesiastical organization and that of the political government of our country, and the full demonstration that has been afforded, in the more than half century which has now elapsed, that the Church operates harmoniously with the state, though perfectly independent of it; and also exerts a conservative influence upon our republican institutions; yet even now, men are to be found whose interest or policy it is to denounce the Church as hostile to freedom, and monarchical in its tendencies. But soon after the revolution this false view was much more common than at the present time. The majority of the Episcopal clergy had deserted their flocks from attachment to the cause of the crown; and the few scattered parishes, greatly enfeebled and impoverished by the vicissitudes of war, were reduced to a state of deep depression, bordering upon extinction. Before the revolution, the support of the clergy had been chiefly derived from the mother country; but now their only dependence was the