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in which the Book of Common Prayer may not be advantageously distributed with the Bible. In regard to those who do not belong to our communion, but are favourably disposed towards it, this is the readiest way to cherish and strengthen their attachment to it, and to convince them of the excellence of the doctrines and worship of the Church. In regard to those who object to our form of government, and disapprove of our sacraments and rites, this would be one of the most effectual methods of giving them correct views of our principles, disabusing them of their prejudices, and subduing their opposition. In regard to the Heathen, this would be the best key to the proper understanding of the Scriptures; improving and confirming the knowledge which the Bible gives of their Saviour, and at the same time furnishing them with the most affecting invocations to implore the mercy of that Saviour on their perishing souls. "One invaluable characteristic of our liturgy, is its admirable fitness, not only for worship, but instruction. It is not only a guide to devotion, but a formulary of faith; a correct exhibition of evangelical doctrine, in language gratifying to the taste of the most refined, and level to the capacities of the most humble; enlightening the understanding and swaying the affections of the heart. Can a book, unrivalled in its simple, correct, and forcible display of the truths contained in the Bible, be an unfit companion to this sacred volume? The Prayer Book is the best religious tract that can accompany the Bible."

If every consideration, drawn from the character and relations of the two books, enforces their joint

distribution, then the second position of the author of the reply, "that Prayer Book Societies should appropriate no part of their funds to the purchase of Bibles," is as extraordinary as the first; for this would be debarring Episcopalians, as a separate religious community, from all efforts for the distribution of the sacred volume.

Bishop Hobart then attempts to show the fallacy of the last position in the reply, that it is "the interest and duty of Episcopalians to unite with their fellow Christians in spreading the knowledge of the word of God;" and contends, that an union of all denominations for the purpose of circulating the Scriptures, will not more effectually advance the object than a generous emulation among them to out do each other in this labour of love.

The Pastoral Letter details the reasons which justify Episcopalians in the separate management of their religious concerns; and the principal one against their union with other societies, was "the apprehension that such indiscriminate associations would tend to bring Episcopalians into that state of liberal indifference in which, 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 author of the reply, in order to justify his own arguments, and to justify his view of the subject, quotes with approbation the warm commendations which Dr. Bathurst, Bishop of Norwich, bestows on the British and Foreign Bible Society-" Here, Brethren, learn to dwell together in unity. We do not ask, Are you a Churchman or a Dissenter, but

do you love vital Christianity?

Do

you prefer that the word of God should be circulated without note or comment, rather than the increase of your own particular party? If this be the case, we hail you as a brother and a friend in the Lord." "Is not this a case in point fully establishing" Bishop Hobart's "reasoning? Is not this the profession of liberality, which deems it unfashionable, unpleasant, and unkind, for the Episcopalian to doubt the equal excellence of Presbytery and Episcopacy; of extempore worship and a liturgy? Is not this the liberal indifference, not advancing by slow progress, but at once plunging into that renunciation of principle which" Bishop Hobart "deprecated? Orders of the ministry which the Church maintains God established; and a liturgy sanctioned by Scripture, antiquity, and reason, are thus placed in opposition to vital Christianity. Nay; for the Churchman to desire the increase of the Church, is branded with the stigma of designing only the increase of a particular party."

"Christian liberality extends its charity, not to opinions, but to men; judging candidly of their motives, their character, and conduct. Tenacious of what it deems the truth, it earnestly endeavours, in the spirit of Christian kindness, to reclaim others from error. But there is a spurious liberality, whose tendency is to confound entirely the boundaries between truth and error. It acts under the influence of the maxim, not the less pernicious, because it allures in the flowing harmony of numbers.

"For modes of faith let graceless zealots fight,

He can't be wrong whose life is in the right."

"Christian unity is a fundamental principle of the Gospel, and schism a deadly sin. But Christian unity is to be obtained not by a dishonourable concealment or abandonment of principle, where there is no real change of opinion, nor even by an union in doctrine, could such an union be sincerely effected, of religious sects who continue to differ in regard to the ministry of the Church. The Episcopalian believes, in the language of the Church, 'that Bishops, Priests, and Deacons, have been from the apostles' times; that God, by his providence and Holy Spirit, appointed these orders.' He knows no Christian unity but in submission to this ministry. Judging the heart, and still less determining the final destiny of no individual, he deems it his duty to avoid and 'to discountenance separation from this ministry, which he considers the sin of schism; that sin from which, in the litany of the Church, he prays to be delivered. He declines, with mildness and prudence, but with decision and firmness, all proffered compromises and associations which do not recognise these orders of the ministry, and which may tend to weaken his attachment to the distinctive principles of his own Church. He respects the consciences of others. He guards their rights, but he will not sacrifice or endanger his own. He defends and enforces those true principles of Christian unity which characterize his Church. He does his duty, and leaves the rest to God-in the prayer and in the belief that the gracious Head of the Church will, in his own good time, overcome the errors, the prejudices, and the passions of men, to the advancement of Christian

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fellowship and peace; so that at length the whole of his dispersed sheep shall be gathered into one fold, under one Shepherd, Jesus Christ our Lord.""

Shortly after the publication of his Pastoral Letter, and his notice of the reply which was made to it, the American Bible Society was established. Notwithstanding the imposing array of overwhelming numbers, of rank, talent, and influence, which that society presented, he was neither intimidated nor silenced. The principles which he had before advocated, were now rendered still more unpopular by this general union in opposition to them. It not only had the cordial support of all the other religious denominations, but of some of the respectable clergymen and influential laymen of our own communion. But as the love of what he deemed the truth had always prevailed over his regard for popular favour, he was only roused to a more vigorous defence of it, by the danger to which it was exposed. No man ever acted on higher and nobler principles. This was a question connected not only with his opinions, but his official duty, and therefore all personal considerations were disregarded. He knew that among those who were opposed to our Church, he would subject himself to odium, misrepresentation, and reproach. He knew that the expediency and policy of his conduct would be doubted by many of her friends. But none of these things disturbed him; for though he was covetous of approbation and praise on true grounds, yet, in defending a good cause, he was wholly indifferent to censure. On this subject he had thought most anxiously, he had come to the most fixed con

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