Common Prayer. Many important passages of Scripture," also "establishing faith, or enforcing obedience, are scattered through the various offices in the Book of Common Prayer.

"The evangelical truths of Scripture are set forth in this book with clearness, fidelity, and force; those truths, which are considered fundamentalthe corruption and guilt of man-the divinity, the atonement, and the intercession of Jesus Christand salvation through a lively faith in him, and through the sanctifying power of the Holy Ghost. To quote all the passages which set forth these doctrines, would be to transcribe the liturgy. They constitute the spirit that gives life to every page, that glows in every expression of this inimitable volume; they are set forth, not in a form addressed merely to the understanding, but in that fervent language of devotion which reaches the heart. What greater service, then, can we render to a benighted world, than to circulate, in conjunction with the Bible, this admirable summary of its renovating truths?

Against a measure justified and enforced by so many irresistible considerations, the objection cannot be admitted, that it would prevent Episcopalians from associating with other denominations of Christians in Bible Societies.

"But what are the objects of Bible Societies? The general object, the diffusion of religious truth -the particular object, the distribution of the Bible. In Bible and Common Prayer Book Societies, Episcopalians make provision for the distribution of the Bible, and thus discharge this part of their duty; and

by providing also for the distribution of the Prayer Book, they fulfil the general duty of diffusing religious truth more effectually than by the circulation of the Bible alone. What particular reason, then, can be urged for their relinquishing the most effectual mode of diffusing religious truth, in order to unite in Bible Societies with other denominations of Christians? Is this measure necessary to enable these denominations to accomplish their pious and benevolent designs? By no means. Numbers, individual wealth, and a liberality worthy of praise and of imitation, render our aid unnecessary. Is the union of Episcopalians in Bible Societies with other denominations desirable and proper, because the only differences between them and us are on subordinate and non-essential points? Let me entreat your candour, my Brethren, while I point out the fallacy and danger which lurk under this specious profession of liberality.

"There are differences among Christians; and differences there will be, until it shall please the great Head of the Church to lead all his people to

glorify him with one heart and one mouth.' That all the differences among Christians are on points subordinate and non-essential, is an unfounded assertion. It is not demanded by Christian charity, for this very reason, because it is unfounded. Christian charity can never demand the sacrifice of truth. It can never be inconsistent with Christian charity to obey inspired injunctions; and to hold fast the form of sound words,' to contend earnestly for the faith once delivered to the saints,' to keep the 'unity of the spirit,' and to abide in the 'fellowship

of the apostles,' by submitting to that ministry which, in pursuance of the power committed to them by their divine Master, they constituted in the Church. What that form of sound words, that faith, that fellowship are, Christian communities must determine for themselves. But this determination being made, each member of that community is bound, as well by the principles of social order as by the sacred claims of truth, not merely to act in conformity to this determination, but to justify and advocate it, until he is convinced, after full and honest inquiry, that it is erroneous.

"Christian charity is violated, not by contending for what each individual deems the truth, but by conducting the contest under the influence of an improper spirit. In this alone consists that bigotry with which the advocate of controverted opinions is generally branded, however mild and catholic his spirit, and decorous and liberal his manner.

"To apply these remarks to the case of Episcopalians. They are distinguished from other denominations of Christians, among other things, by three orders in the ministry, Bishops, Priests, and Deacons, which, they declare, have been since the apostles' times; and by a liturgy, or form of prayer, which, they think, as a form, is sanctioned by apostolic and primitive usage; and, as to its materials, is in great part of primitive origin, and of unequalled excellence. Is it not due to these principles-is it not a dictate of prudence, to decline associations which may insensibly weaken his attachment to these principles, and in which he may be compelled either to act inconsistently with them, or to engage

in unpleasant collisions with those who think differently from himself? It is certainly correct, as a general remark, that Christian truth and Christian harmony are best preserved when Christians of different religious communions endeavour to advance the interests of religion in their own way.

"Considering too the general division between those who receive Episcopacy and those who are opposed to it, between those who adopt a liturgy and those who reject one, it is not difficult to determine with whom, in any association, would be the strength and advantage of numbers. In all associations of bodies of men professing different principles, the most numerous will silently, gradually, but effectually, bear sway; and the minority will glide insensibly into the larger mass, unless they are constantly on their guard; and then their safety cam be secured only by a tenaciousness which may incur the stigma of bigotry, and interrupt unity and harmony. A profession of liberality pervades all such associations, which would render it unfashionable, unpleasant, and unkind for the Episcopalian to doubt the equal excellence of Presbytery and Episcopacy, of extempore worship and a liturgy.

"When Episcopalians are brought into this state of liberal indifference, if they are not prepared to renounce their principles, they are at least deterred from laying peculiar stress upon them, and from advocating and enforcing them. The power of habit is wonderful, and the progress

or uncommon from indifference
even to dislike.

"Fidelity to our principles, and
VOL. I.

to preserve Christian harmony, seem to justify us in the separate management of our religious concerns. But the important points of difference among Christians should never interrupt the harmony of social and domestic intercourse, nor check the exercise of Christian benevolence."

The reasons alleged in the Pastoral Letter for the distribution of the Prayer Book with the Bible by Episcopalians, appear to be so just and forcible, that, did we not know the contrary, we should suppose that they would be regarded as conclusive by every sober and reflecting mind. The dangers apprehended from an association with other denominations for religious purposes, might be considered by some as problematical and extravagant, and therefore, in regard to them, there might naturally be expected greater diversity of opinion. But the Bishop was opposed on both grounds by an Episcopalian, in an anonymous reply to his Pastoral Letter. The writer, however, by the extravagance of his positions, proved himself to be an injudicious advocate of the cause which he espoused. Besides maintaining the very common sentiment that it was the interest and duty of Episcopalians to unite with their fellow Christians in spreading the knowledge of the word of God, he also endeavoured to show that "the Book of Common Prayer ought not to accompany the Bible in its universal distribution," and that Prayer Book Societies should appropriate no part of their funds to the purchase of Bibles."

Bishop Hobart shows, in the clearest and most convincing manner, that there are no circumstances