them a careful and serious examination, they are not only apt to come to just and sound conclusions, but to be zealous, uniform, and consistent in their support and defence. Their opinions are adopted for themselves on their own merits, without regard to what may be thought of them by others. Their reputation, their interests, and comfort, are in no way affected by the particular cast of their religious views, and therefore they can entertain them in quietness and peace. But it is not always so with the clergy: the prevailing tone of public sentiment where they may happen to be placed; the pride of maintaining consistency in their course, even though it may have been commenced in ignorance and error; the fear of censure in the uncompromising defence of the truth; and, above all, the love of popular praise-often exert a strong but insensible influence over their minds, and give them such a wrong bias as no force of reasoning can correct. This is no impeachment of their honesty and sincerity; it is the almost unavoidable operation of circumstances on the infirmity of human nature. The laity have their own temptations, but they are not exposed in the same degree to these; and hence, as a body, they are more free and unembarrassed both in the adoption and in the maintenance of their religious principles.

The Bishop, therefore, though he had entire confidence in the sound and correct views of almost all his clergy, thought it of the utmost importance, also, that the laity should be led to attend to this subject, well knowing that, if they thought justly, they would act boldly and independently. Their

"put asunder what God had joined together;" he was often misunderstood by those without, and sometimes most uncharitably misrepresented and reviled by those within. There were a few who differed from him widely in many respects, but who still had discernment enough to take a just view of his opinions, and candour enough to acknowledge the evangelical character of his preaching, and to believe in his deep and unaffected piety; but how many regarded him with blind and incurable prejudice, as one having merely "the form without the power of godliness!"

And yet he was so careful in explaining his views, as to leave no room for misconception and error. No one could mistake his opinions on the points which we have just noticed, that would dispassionately read these passages from his address to the Convention in 1814.

My Clerical and Lay Brethren, I should enjoy little satisfaction in congratulating you on the increasing attachment to the Christian principles of our Church, and veneration for her institutions, if I could not also congratulate you on the increase of that evangelical piety which these principles and institutions, when faithfully observed and practised, are calculated to produce. He, indeed, must entertain very inferior and erroneous notions of the nature and design of the ordinances of the Church, and of the high objects of the ministerial calling, who does not extend their influence to the excitement and preservation of the power of godliness, of that vital and productive faith which, through the agency of the Divine Spirit renewing the soul and

conforming the life to the holy standard of Christian morals, can alone authorize the elevated hope, that we are the subjects of God's favour, and in a state of preparation for his kingdom of glory.

"That your ministrations, my Clerical Brethren, may produce these exalted effects in the present, holiness and eternal salvation of the people committed to your charge, is, I am confident, the subject of your earnest solicitude and constant prayers. To endeavour to produce these effects by any other means than those which our Church authorizes, and which the piety and wisdom of ages have sanctioned, would be a departure from the most solemn obligations of duty, and would not ultimately produce that fervent, and, at the same time, that humble, that unassuming, that consistent, that permanent piety, equally remote from the extremes of lukewarmness and enthusiasm, which alone the real friend to our Church, and the substantial interests of religion, would wish to see prevail.

"It is cause both of gratitude and of boast, that what are considered by some the dull round of Church observances, in the hands of a faithful minister, prove, by the blessing of God, effectual in converting sinners, and in establishing believers in the holy faith of the Gospel.

"Such means of grace, and such only do I exhort you to employ; and these means, my Brethren of the Laity, it is my duty to impress upon you, if they do not prove to you the savour of life,' will certainly prove to you, in the strong language of an inspired apostle, the savour of death.' May wo all then, in our respective stations, so adorn the VOL 1.

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co-operation would strengthen his own hands, embolden the timid and wavering among the clergy, and give union, force, and effect to all their efforts.

After noticing the particular circumstance which induced him to write this Pastoral Letter; the unparalleled exertions which were making for the distribution of the word of God; the precious character and blessed effects of this word, both in regard to the life which now is, and the life which is to come; he then remarks, "that the members of the Protestant Episcopal Church who constituted the Bible and Common Prayer Book Society, were deeply impressed with the duty which seemed to call forth all the energies of the Christian world, of diffusing the knowledge of God's revealed will by the gratuitous distribution of the sacred volume which contains it. They were, however, naturally led, at the same time, to consider that the Book of Common Prayer contains the purest exhibition of that evangelical truth which the Bible reveals, and therefore resolved, in conjunction with that sacred volume, to devote their exertions to the distribution of this invaluable summary of divine truth and formulary of devotion."

He then sets forth the various reasons which justify this union.

"The first consideration which enforces the propriety of the measure, is, that among Episcopalians there is a greater want of the Book of Common Prayer than of the Bible. Few families belonging to the Church are destitute of a Bible: one of these may answer for a family, while several Common Prayer Books are necessary, in order to enable all

its members to unite in public worship. Many too are desirous of becoming acquainted with the principles and worship of the Church, and perhaps disposed to attach themselves to it, who are yet unwilling or unable to purchase a Prayer Book. These remarks are particularly applicable to congregations recently formed, and to new settlements.

"The joint distribution of the Bible and this book appears proper, because the connexion is a natural and judicious one.

"Both these volumes exhibit divine truth-the one, as the original code, which contains the various commands of the Most High, and which alone, as the law and the testimony, speaks with supreme authority; the other, as the invaluable digest, in which the truths and precepts of the sacred volume are arranged in lucid order, set forth with simplicity, embellished with the graces of diction, and animated by the purest fervours of devotion.

"In distributing the Prayer Book, we circulate, in a conspicuous and interesting manner, large portions, and those the most important, of the sacred word.

"We present the Bible at large; and with the Bible, in the Book of Common Prayer, an abstract of it, comprising, in the words of inspiration, a succinct but complete summary of the plan of redemption; of the character, the history, and the offices of its Divine Author; of its principles, its duties, and its hopes. Many of these the Psalter displays in the affecting strains of penitence, supplication, and praise. They are all fully exhibited in the Epistles and Gospels contained in the Book of