~ The Lost Masonic Sermon of Right Reverend Robert Smith ~
By: McDonald “Don” Burbidge
--impute my error to your own decree, my pen is guilty, but my heart is free.
Right Rev. Robert Smith
Right Rev. Robert Smith established on April 21, 1762, ”The Society for the Relief of the Widows and Children of the Clergy of
the Church of England in the Province of South Carolina.” This Society still
survives today and is, next to the one in Virginia, the oldest society of its
kind in America. On the first meeting it was decided that on the Anniversity of
each year a “Charity Sermon” would be given at each church. This sermon was
the first one given by Rev. Smith at St. Philip’s church.
On December 27, 1762 and again in December 1784 Right Rev. Robert Smith presented
to the Masons of Charles-Town a Masonic sermon at St. Philip’s church, which
he called “Charity Sermon for the Masons No. 100.” This sermon has gone unnoticed since it was last given to
the Brethren of Charles-Town until it was recently re-discovered. This sermon is
perhaps one of the earliest if not one of the first Masonic sermons of its kind
presented to the Masons of Charles Town as it was then called.
From the time of his election as rector of St. Philip’s
Church, until his death in 1801, Robert Smith was the leading figure in the life
of the Church in South Carolina. He was born on August 25, 1732, in the parish
of Worsted, County of Norfolk, England. After much preparation he was entered as
a commoner at Caius and Gonville College, Cambridge. His education proceeded
under the liberal patronage of William Mason, Esq., M.P. Having taken his
bachelor’s and master’s degrees, he was elected to a fellowship and
continued at Cambridge until he was ordained a deacon by the Bishop of Ely on
March 7, 1756, and priest on December 21. While still in England, on nomination
of Mr. Mason, he was engaged as assistant minister of St. Philip’s Church.
Reverend Robert Smith arrived in Charles Town on November 3, 1757.
For many years, it was not in his power to relinquish an occupation, from which
many, and especially the members of the Episcopal Churches of the country,
derived so favorable opportunities of education for their sons. He spared
neither trouble nor expense, in obtaining the best teachers, to conduct an
Academy under his guidance, which was held at his home located at 6 Glebe
Street. On January 1, 1790 Doctor Smith transferred 60 of his Academy students
to the College, which made up the first students to attend the new college.
Doctor Smith was then voted in as the first principle of the College of
Charleston, which he served faithfully until 1798.
Rev. Smith was possessed of just those attributes of
character which qualified him to meet his opportunities in human sympathy,
attractive in personality, with a good share of wit, wise, and withal of
outstanding ability. Frederick Dalcho testifies, “He was the active and
efficient friend of his professional brethren, in less favored circumstances of
life, and there is abundant testimony on the records of the annual meetings of
the clergy, that during many years, he was foremost in the arduous duty of
supplying vacant parishes and thus comforting and animating them under
afflictive dispensations of Providence, which often bereaved them of useful and
beloved ministers. It should also
be noted that Rev. Frederick Dalcho was also a member of the “The Society for
the Relief of the Widows and Children of the Clergy of the Church of England in
the Province of South Carolina” which Rev. Smith established.
Right Reverend Robert Smith passed away on October 3,
1801; his obituary was printed in the Charleston City Gazette
and Advertiser:
“Died on Wednesday afternoon, after a short illness, the Right Reverend
Robert Smith, D.D., Bishop of the Episcopal Churches in South Carolina in the 73
year of his age, 45 of which he has performed the duties of minister of St.
Philip’s Church.
His remains attended by his
weeping relatives, the Society of the Cincinnatu, and a most numerous train of
friends and fellow citizens, were conducted last evening, to St. Philip’s
Church, where they were interred.
It may be said with great truth, that his upright conduct through life
drew upon him the regard of all good men, and no other proof need be given of
the love and esteem he was held in by all ranks of society, than the many tears
which were shed when his dust was deposited in the silent grave.”
Charity Sermon for the Masons No. 100
St. Philip’s---Dec27—1762
D--------------Dec------1784
Cor: 12----31st:And yet show I unto you a more excellent way.
There being evidently a comparison in the text, brethren the more
excellent way, and something before mentioned or intercede, it is
necessary to look back to see how the relation stands, and what the thing
is, to which the more excellent way is compared and preferred. The whole chapter is upon the argument of
spiritual gifts; where their author, their end, their diversities and their
value are all dastinelly laid down. As they all came from the self same spirit,
who dividth to every man severally as he will, so the end and design of them was
the profit and edification of the Church. Their respective value therefore may
be estimated from this consideration; each was better than other as it must
promoted this end. As to their diversity, let it be sufficient to observe that
it was very great; there was a subordination of their, as there is of the
members in the human body. For to one was given by the sprit the word of wisdom, the faith &
doctrine of the gospel which is the wisdom of God; or such a mouth & wisdom,
in the defense and confirmation of it, as all their adversaries were not able to
gainsay nor resist: To another, the word of knowledge enabling him to understand & explain all the
mysteries & all the knowledge of the old testament: To another faith,
so vigorous & active as to manifest,
the gifts of healing all manner of diseases: To another the
working of miracles, a power of performing operations still more
miraculous, as casting out devils & raising the dead to life: To another prophecy:
To answer disserting of sprits,
highly necessary when many false seducing sprits were gone out into the
words: To another, divers minds of
tongues, & to another, the
interpretation of tongues.
These were gifts & powers of a very extraordinary nature to get the excellent
way spoken of in the text, is preferred before them. What way that is,
appears from the next chapter, which is wholly taken up in the description
commendation with Charity.
The atone refer I come now to consider of which at large.
Charity is one of those words, which through the length of time has suffered some
alteration in its meaning. It often signifies now in common use no more than
giving of Alms; Through that at best, & when it proceeds from a principle of
charity, is but one effect of it; and when done, as it may be done, upon selfish
motives, or out of mere simple good nature, is no effect or argument of it at
all. If this will not help us to the true notion or charity, much less shall we
find it in any personal or party passion; where our love
to part is generally so strong & eager, as to destroy our benevolence
to the whole. Even the love of ones country, though laudable surely when under
proper regulations, whenever it exceeds its due bounds, may become the source of
many mischievous effects. If the few could only extend his good will beyond the
limits of his country, & the professors of his Religion; did not to the
polite of the parts of the heath words represent the rest of mankind, rather
under the image of Barbarians than men? In consequence of which they thought it
seance murder to destroy them.
But Christian Charity in its widest acceptation, is neither more, or less, than universal
love, distinguishes by its
object into Divine & Human; the one productive of all holy obedience to God,
the other active in doing good to Men. It is to the latter of these that our
attention is more discrete, both by occasion & subject. For though we need
not say that Paul excludes the love of God in what he says of Charity in the
context, yet it seems plain from the qualities he there ascribes to it, that he
had principally in his view the love of our neighbor. Who that neighbor is, our
Lord has taught us in his parable concerning a good Samaritan, who relieves a
person in distress, with whom
he had no connection but the common type of humanity; when two others, under
greater obligations to assist him, had passed by without compassion & left
him to expire of his wounds, Tho an object by the by, which must have drawn
relief from any, whose heads were not as hard as adamant & whose natural
affections were not frozen up with an insensibility as cold & rigid as
death. Our neighbor then is any man, or every man, to whom we have an
opportunity of doing good. And love consists in that good will towards men, that
habitual disposition & readiness to do them any good offices, which in a
change of circumstances, we could reasonably expect from them; which is in
effect, loving our neighbors ourselves.
As we are at best, but indigent beings our liberality & bounty must be limited;
& it is but reasonable perhaps that they who stand nearest us, should most
amply partake of them. St. Paul, who commands us to
do good unto all men, that is, as much as in us lies; immediately
adds, & especially unto them that are of the household of Faith. But though
the power of doing good be limited; the disposition & desire of doing it
should be more extensive, & our
benevolence universal, though our bounty be confined. Indigent as
we are, our Love may
be unbounded, & we
may wish the good we are
unable to produce. One caution, however is always to be remembered, very
needless it may be with regard to good men, but necessary to be mentioned in
justice to the subject we are upon; & that is, that good wishes will not
stand for good deeds, when it is in
the power of they have to do them. And if some persons have thought that
Xtianity itself is but a mind of divine philosophy in the mind, it is not
impossible but others may image that Christian Charity is but a sort of sedate
benevolence in the heart; much pleased with the contemplation of itself, but of
little benefit to others, & consistent with great indolence, if not with
great vice. But St. James & St. Paul have determined in another manner,
“If a brother or sister be naked & be destitute of daily food, & one
of you say unto them, depart in peace, be ye warned, & be ye filled; not
withstanding ye give them not these things which are needful for the body; what
doth it profit And St. Paul is so far from considering Charity as a sure
inactive affection, that he represents it as a the sum & substance, &
full filling of the law-ye owe no man any thing, (so the scope sense
of the peace seems to require it should be rendered,) (ye
owe no man any thing,) but to love one another: that is, all the
duties which man owes to man, are comprehended this of love
or charity; for he that loveth and then hath fulfilled the Law.
For surely he that loves another will not injure him, either in his bed, person,
reputation, or so much as covet any thing that is his, he will neither commit
adultery, nor kill, steal, bear false witness, nor covet, on the contrary he
will serve & assist him in all these respects as opportunity offers, or
occasions require, & therefore by just consequences, he that thus loveth
another, hath fulfilled the law.
For all these duties relating to our neighbor, & if there be any other
commandment of thy mind, but still, they are all briefly comprehended in this
varying namely, thou shalt love thy
neighbor as thy self. Particular duties & particular virtues
have indeed distinct names of
their own, but still, they are all but parts & branches of this Royal
Law. And all transgressions
of duty are, in reality, transgressions of this same
law of love, however they may be marked by various denominations. “For
all the laws is fulfilled in one word, even in this, thou shalt love thy
neighbor as thy self the extent of which, as before observed, universal, equal
to the magnitude of the object, which is all mankind.
Having
observed thus much concerning the nature extent & influences of Love or
Charity: give me leave briefly to show upon what accounts it is so highly
commended which considerations without further application, will be (I hope)
deemed sufficient to convince all of the indispensable duty necessary of
practicing it. And first, It is worthy of all convention, & of that high
preference which the Apostle has given it, because it is a divine perfection; in
the possession & practice of it consists our noblest imitation of God
himself: for God is Love. St. John has been
accused, very wrongfully of stealing his doctrines from Plato; which
he learnt at the feet of a more
heavenly Teacher but this sentence of his
puts one in mind of the Theology of that sublime
Philosopher who represents the supreme being under the name & notion
of pure Goodness. There
is little difference here but in names; for their is no goodness without love
& benevolence: And St. Paul; has joined them together in one emphatically
period, when he prays for the Thesslowians “that God would fulfill towards
them all the benevolence of
his goodness. The
circumstance & arguments of the goodness of God are commensurate with the
creatures of his power & his tender mercies are over all his works. Evoke
the inanimate parts of the words through no proper objects of goodness, yet
considered in their relative use, are arguments of it. If we rise one step
higher in the beings, & contemplate those which are endure with life &
service, we shall find an ample provision made for them, that they may be able
to preserve the one we gratify the other. Man, who was made in his Creators
image, still more largely partaken of his bounty & through the good are his
friends & favorite in a peculiar manner, yet are the ordinary blessings of
his providence’s from seriously dealt amongst the children of men. “He
causeth his Son to rise on the evil & on the good; & sendth rain on the
just, & on the unjust.
And
as for the evils which are sown in life, though they conquer this Landship,
& darken the Scene a little; yet they cast no Cruelty upon God, when it is
considered, that in the end “they worth for us a far more exceeding &
eternal weight of glory; giving scope & occasion in the mean time, for the
noblest exercise of virtue, & affording the most instructive example, as of
the bravest suffering virtues on the one hand, so of the most active Charity on
the other. The rich & the poor, the sick & the soured, meet here &
are interment together, that like the members of the human body, they may have
the same care one for another; & when one suffers, the rest may sympathize
with it, & relieve it. But what room could there be for this fellow-feeling
& compassion, the most amiable part of our nature, & deservedly called humanity,
if all the members exempt both from weakness & disorder again.
Charity
or Love is more excellent than the gifts before mentioned, because it is more
beneficial to the Possessor himself. A man may speak with the tongues of Men
& of Angles, & get no better than sounding brass, or a tinkling cymbal.
Nay, he may enjoy all those gifts & graces in their full latitude &
perfection, & yet after all be himself a cast-away. But he that walks in
the more excellent way shall never fail with regard to present
happiness, he has written himself a perpetual source of delight, as he has the
art of making other men’s satisfaction, productive of his own & cannot do
a good action to another without at the same time doing one to himself. And
highly just & true in this sense is the maxim of our Lord. It is more
blessed to give, than to receive. It affords more self-satisfaction, more true
joy of heart, when that heart is inflamed with Love
to confer a benefit than to receive it. Then a person of this benevolent temper
is free from those pestilent passions, which are the troubles of human
life-corroding cares-& fearful for fooling, with those infernal funnies,
bitter- strife-blend passion-brutal revenge-jealousy of jaundiced eye-felt
hate-pining envy-rapacious appetite-& pale remorse. Whenever he turns his
view inwards, he finds all regular within; he finds a little image of heaven
pictured in his own breast; he finds all that harmony of affection, & all
the rectitude of will, in which the fruit Adam was created, & which the
second came to restore. There can be little doubt as the future happiness of a
person, who has arrived to so great a degree of train perfection: He seems to
have a clear title to obtain that
mercy, which he was always ready to shew; the natural frailties
consistent with this exalted state of Charity will surely be
covered by it, for it will make him the boast of human
nature & the favorite of
heaven. And as Love or Charity is more excellent than the other
gifts & graces upon a personal, so is it also upon a publick account; it
being not only more beneficial to the possessor, but likewise to the rest of
mankind. Nothing is more self evident, than that we are a system of beings,
related to, & dependant upon one another. We cannot subsist, in any order,
or with any comfort, without one another’s concurrence & support. And
through self-love & private interest might prompt us to afford it in several
instances, yet upon the whole, we shall need not scruple to affirm, that they
would prove defective. We have it much oftener in our power to occasion the
misery, than to increase the happiness of our fellow-creatures, & were there
no love or charity
amongst us, we should almost always have it in our will. Without this, personal
accomplishments would be dangerous to the publick, as they give the possessor
greater scope to execute his mischievous designs: & amongst all animals,
none is more mischievous than that,
which is defined to be rational when he hath once left off to behave himself
wisely, & to do good. Let us then suppose a number of men endued with all
the qualifications of an Apostle but utterly void of that spirit
of love, so conspicuous in those of our blessed favors. And it is more
favorable, that we shall find them inflicting diseases, instead of healing them;
& sending men to the grave instead of raising them from it. And as these
gifts, without charity, would
be destructive of publick happiness, so faith
& hope which are better than these would not at all promote it. For
these are Acts of the mind, which terminate in a mans self, & have us expect
& influence upon the rest of the words. Whereas the reverse is true of Charity,
which streams forth in good offices upon all occasions to all persons. It exerts
itself in pity to the insurable is protection to the distresses, to the ignorant
it administers counsel to the indigent relief it comforts those who are upon the
bed of languishing, & giveth medicine to heal their illness. It is, in
short, the source & spring of every social
virtue & a faithful discharge of all the relative
duties is its genuine effect. Upon this account it is said to be of the
same importance in the moral words, that motion is in the natural; for as the
natural words is either harmonious or out of order, according as the Catholic
laws of motion are either happy or miserable, in proportion as the laws of universal
benevolence are embraced or rejected. Our happiness or misery rise or
fall according to this election; & we are in a state of peace, or a state of
hostility as the spirit of love,
or the spirit of hated,
sieges in our hearts. But farther.
Charity is more excellent than spiritual gifts upon the score of its duration. For
whether there be prophecies, they shall fail; whether there be tongues, they
shall cease; whether there be knowledge, it shall vanish away; & through words,
for the present, abideth faith &
hope, yet shall they hereafter be swallowed up & lost, in sight
the other in a blessed enjoyment. The fortune were a sort of temporary engines
erected like scaffolds in a building to serve a present end; & when that was
attained, or at least the building was so far finished that the rest could be
carried on without them, they were taken away. But Charity
never failth. Instead of being extinguished in heaven, it will
flow with greater fervor, & as the spirits of just men shall be made perfect
in all other reflects, so shall they likewise in this of
Love.
To conclude
As Charity is more excellent than the gifts before mentioned upon the score of its
duration, so is it likewise with regard to its extent; being confined, as to no
Centuries of years, so to no rank or number of men, but the common privilege
& perfection of every Xtain. But all could not at first, & more can now,
be Apostles or prophets or inspired Teachers or workers of Miracles or have the
gifts of healing or speak with tongues which they never learnt. The more
excellent way of Charity still lies open, & every one that is will
may walk in it. And certainly it must give pleasure to every man, of a good
& elevated mind, to reflect that it is in his power to acquire & possess
quality, which is the perfection of his own nature, & makes him become partaker
of the Divine.
Many particle inferences & observations might be drawn from what has been
offered, but I trust, it needless to this Auoitory. I have endeavored to show the
more excellent way-a path which I hope will be deemed suitable upon this
occasion --- if not---
--impute my error to your own decree, my pen is guilty, but
my heart is free.
An Historical Account of the Protestant Episcopal Church in South Carolina By: Frederick Dalcho, M. D. Dated: 1820
Charity Sermon for the Masons No. 100 By: Right Rev. Robert Smith Dated: December 27, 1762
Various Journals located at the College of Charleston and Bishop Smith Ledger
Marie Hollings Curator College of Charleston
A History of the College of Charleston By: J. H, Easterby Dated: 1935
Abstracts of Wills of Charleston District South Carolina 1783-1800 By: Caroline T. Moore Dated: 1991
South Carolina Historical Magazine (July 1999)
Religion in South Carolina By: Lennart Pearson
The College History Series Charleston By: Ileana Strauch and Katlin Strauch Dated: ?
City Gazette and Advertiser Dated: October 3, 1801
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