therefore entitled to the same implicit reverence as the oracles of the living God. These pretensions were too impious and absurd to receive general credit, except in an ignorant and superstitious age. But when, at a more enlightened period, their fallacy was discovered, it was likewise found that the rejection of error did not always lead to the adoption of truth.

"The throne of infallibility, from which one oracle was displaced, was usurped by another; and private judgment, renouncing all that the wisdom of ages had sanctioned, all regard to the voice of the Church catholic, not in the restricted sense in which the Church of Rome claims that title, but in its extension, semper, ubique, apud omnes, always, every where, among all, claimed for itself almost all the prerogatives of Papal infallibility. Hence we have seen, and continue to see, any number of Christians who choose to associate together, and even any individual Christian, claiming the right to interpret the word of God, and to deduce from it the unerring articles of doctrine, without any regard to the faith of the universal Church, which constitutes the best exposition of the sacred volume.

"God forbid, my brethren, that I should say aught against the right of private judgment in matters of religion, when properly exercised. The doctrine that every man, being individually responsible to his Maker and Judge, must, in all those concerns that affect his spiritual and eternal welfare, act according to the dictates of his conscience, is that cardinal principle of the Protestant faith which should be most soundly guarded. But there is a wide differ

ence between the unlimited and the restricted right of private judgment; between each individual forming his code of religious doctrine, without employing as a light, amidst the innumerable and jarring opinions that perplex his researches, the faith of the universal Church, as far as he can ascertain it; and the same individual, while he claims the right, which no intelligent creature can surrender, of judging for himself, seeking with humility and with deference that guidance which is to be found in the faith of the Church universal. He may, indeed, fail in his efforts; he must depend frequently on the learning and information of others; and liability to error is inseparable from our present fallen state. But there is much less danger of error, when he follows the light, as far as it is disclosed to him, which has shone on the Church universal, than when he proudly violates that order of Providence by which, in the present world, the less informed must, in some measure, depend on those more enlightened; and takes for his guide, in matters of religion, his own judgment, taste, and fancy; disregarding entirely the faith of the great body of all Christians in all places and at all times.

"It is on this sound principle, as well as on those declarations of Scripture which pronounce the Church to be the pillar and ground of the truth,' and which commands us to hear the Church,' that our Church declares, in her articles, that the Church is a witness and keeper of holy writ,' and has authority in controversies of faith.'"

After having pointed out the errors into which so large a portion of the Christian world had fallen, by

the lofty and unwarrantable pretensions to infallibility and power on the one hand, and by a total disregard and contempt for the practice and authority of the Church universal on the other; and showing the conformity of our own communion to the pattern of the Primitive Church; the Bishop then boldly meets the popular objection of our Protestant brethren, which is such a hinderance to the adoption of the truth.

"What though it may be said, that these principles would limit the communion of the Church to a small proportion of professing Christians, and place in a state of schism a large number of the Christian family? If these principles be true, their obligation cannot be weakened, nor their importance diminished, by the number, the piety, and the zeal of their opponents. The prevalence of error hitherto permitted by the counsels of an inscrutable Providence, is a trial of our faith, but ought not to weaken or subvert it. Was not the revelation of God's will confined from the beginning to a small number of the human race, in the plains of Shinar, and in the fields of Jordan? Are not large portions of the globe still under the dominion of the prince and powers of darkness? It is not for man to arraign the dominion of the Most High. For purposes wise and good, but inscrutable by us, did he not permit heresies early to stain the purity of the faith? Was there not a period when the divinity of his blessed Son was doubted and denied by a large portion of the Christian world? Did not the dark cloud of Papal superstition for ages disfigure and conceal the primitive splendour of the Christian Zion?

And need we wonder, then, that the Sovereign of the universe still permits heresies to corrupt, and schisms to distract the Christian family? He will finally do right. He searches and mercifully judges the purposes of the heart; and, assuredly, honest. purity of intention, and zealous endeavour to know and to do his will, will not fail of a reward from him who is no respecter of persons, but is the equal and kind Parent of all the human race. Still charity, though it should always soften the rigid features of truth, cannot change her divine character, nor dispense with her sacred obligations.

"Never, indeed, let us be guilty of worse than folly, of separating the means from the end-in placing the Church, which is to be preserved, and to spread the truth, superior to the truth itselfin advocating the ministry which was constituted for the salvation of the sheep of Christ, whom he bought with his death, solely for the sake of the powers with which it vests us, and not for the infinitely important objects which are the end of all its functions and its duties. Let us, then, provoke one another, by kind counsel, to greater fidelity in proclaiming to corrupt and sinful men, salvation through the merits, and sanctification through the grace of a divine Redeemer. But they are Christ's sheep.' In order then that they may hear the voice of their heavenly Shepherd, and be led by his grace in the pastures of life, and beside the waters of salvation, let us gather them, as he has commanded us, into his fold. They are the congregation of Christ'-let us unite them, in his body, to him their divine Head."

In the following year he delivered another Charge on the same subject, in which the principles of the Churchman are more fully stated and explained, in contradistinction to the corruptions of the Church of Rome, and to the errors of certain Protestant sects. It was his design in this, as in the former Charge, to show that in defending the scriptural and primitive claims of Episcopacy, we have no reason to fear the vulgar reproach, that we are verging towards Popery; and that others, in retreating from it as far as possible, do not on that account approach nearer to the truth.

From the Rev. J. H. Sprey to Bishop Hobart.

"Birmingham, England, March 20, 1819.

"RIGHT REV. SIR,

"Some apology is due to you for the liberty which, as a perfect stranger, I take in addressing you, but I cannot resist the opportunity afforded me, of sending this letter by a confidential friend, who is on the point of sailing for Philadelphia, to express the very sincere respect and admiration which I feel for your character, and your exertions in support of the Apostolic Church, in which you hold so important a station.

"It is but common gratitude in me, who have derived so much benefit as well as satisfaction from your labours, thus to return you my thanks; and at the same time permit me to request your acceptance of the accompanying volume, in which I have humbly endeavoured to contribute my mite to the support and defence of the truth. In the present dangerous days, when the enemies of the Church