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Thus, you see, I have made a bold venture on your honor and candor, and have opened my whole heart to you on the subject, as far as the extent of a small letter will allow me. If you put equal confidence in me, you will find me candid and faithful.

I have, notwithstanding, been guilty of inadvertencies. Very lately I found myself obliged (for the pacifying of my conscience) to write a penitential letter to the Rev. Mr. Jarratt, which gave him great satisfaction; and for the same reason I must write another to the Rev. Mr. Pettigrew. When I was last in America, I prepared and corrected a great variety of things for our magazines, indeed almost every thing that was printed, except some loose hints which I had taken of one of my journeys, and which I left in my hurry with Mr. Asbury, without any correction, entreating that no part of them might be printed which would be improper or offensive. But through great inadvertency (I suppose) he suffered some reflections on the characters of the two above-mentioned gentlemen to be inserted in the magazine, for which I am very sorry: and probably shall not rest till I have made my acknowledgment more public, though Mr. Jarratt does not desire it.

I am not sure whether I have not also offended you, sir, by accepting of one of the offers made me by you and Dr. Magaw, of the use of your churches about six years ago, on my first visit to Philadelphia, without informing you of our plan of separation from the Church of England. If I did offend, (as I doubt I did, especially from what you said on the subject to Mr. Richard Dallam, of Abington,) I sincerely beg your and Dr. Magaw's pardon. I'll endeavour to amend. But, alas! I am a frail, weak creature.

I will intrude no longer at present. One thing only I will claim from your candor-that if you have no thoughts of improving this proposal, you will burn this letter, and take no more notice of it, (for it would be a pity to have us entirely alienated from each other, if we cannot unite in the manner my ardent wishes desire.) But if you will further negotiate the business, I will explain my mind still more fully to you on the probabilities of success. In the meantime, permit me, with great respect, to subscribe myself, Right Rev. Sir,

Richmond, April 24, 1791.

Your very humble servant in Christ,

The Right Rev. Father in God, Bishop WHITE.

THOMAS COKE.

You must excuse interlineations, &c., as I am just going into the country, and have no time to transcribe.

THE CONSECRATION OF SCIENCE.-No. IX.

ON THE GROUND OF THE TRUEST CHARITY.

AMONG the reasons alleged for separating the provisions of secular instruction from the inculcation of divine truth, we find first, the assumed impracticability of finding a basis of common agreement; and secondly, the plea of liberal charity, towards all who differ from us, even upon the fundamental principles of truth.

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To the former we would reply—that until the effort has been made, and proved unsuccessful-which is not yet the case, we cannot say it is impracticable to find a common ground of Christian unity. But the opposite is the truth. For societies can be pointed out, in which men of various churches and sects do unite for the dissemination of the sacred scriptures-the common ground of faith,—and in works of active benevolence and humanity and as the holy Bishop Ryder once remarked, “Good men will rejoice to find a common ground on which they can meet without compromise of principle.” We admit that there are difficulties in any such combination; but are they not successfully overcome in our hospitals and infirmaries? Nor have we any right to fear that anything which has the honour of God for its object is impracticable, unless in itself unjust;, for we have the promised help of HIM, who can and does dissolve the bulwarks of opposition, like the snow flake before the sun!

We readily admit that to comprehend the deniers of the atonement, whether Jews, Socinians, or Deists, in any scheme for the Consecration of Science, is, in any Christian community, impracticable. We should want "the basis of scriptural principles," which formed the subject of our last paper, and which could alone sustain the edifice in permanent security and order.

The Bible Society met with its most formidable schism in consequence of this admixture: and the heterogeneous composition of its associations, rather than its general principle, is now found to be the practical difficulty of its working, which renders it next to impossible for Churchmen to take an active part in its proceeding. Still, it has gone on with immense success in the distribution and translation of the Oracles of God. This fact it were dishonest to deny, and vain to conceal. Let us rather rejoice in it, and use it as a stimulus to exertion in the same blessed cause, by the safer instrumentality of a strictly Church Association-the Society for Promoting Christian Knowledge, and the Foreign Translation Fund connected with it. But let us also learn, that if the dissemination of revealed truth by the circulation of the "Book of Scripture," which is the proper work of the Church, has been effected to a large extent, on lower principles than we as Churchmen desire; the publication of the "Book of Nature," which is the common trust of all mankind, is surely open to such a proceeding, and may be effectively pursued by those who acknowledge both the volumes of Creation of Grace, to be the work of the same Divine Author, and therefore best studied in connection. Christians must at all events contend for this. And if the objectors to the Divine Authority of Scripture; who, it is hoped, are almost everywhere the minority, will not unite with the majority in a voluntary association on such principles, the fault is their own. Christianity is true; and a man may as well deny (with the Owenite) his own responsibility, as the truth of the faith which this nation possesses. Every truly spiritual mind will feel that no scientific advantages can compensate to itself for the smothering of the sacred flame of piety, nor can any advance of national intelligence restore the moral restraint that is relaxed, when Christianity, and the future retribution that it teaches, is allowed to be questioned. For modest and conscientious doubters we have the tenderest consideration, and would labour night and day for their conviction; but the Latitudinarian, the Scoffer, the

Leveller, the Atheist,

O my soul come not thou into their secret, unto

their assembly, mine honour, be thou not united."*

"Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful; but his delight is in the Law of the Lord, and in his law doth he meditate day and night."

And surely on the ground of Charity, the accession of the truly pious, (whose scruples are at least as worthy of charitable consideration as those of the unbeliever), would amply compensate for the secession of those who would not admit the supremacy of divine truth, or its recognition in the laws and practice of public institutions. While the former could not feel it right to mingle with associations wherein God, and His divine Son, are obliterated as it were from the mind.

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What higher charity can be practised, even towards mankind in general, than the constantly reminding them of the true principles of human happiness, and thereby furthering its promotion? The influence of example is very powerful; and that of scientific bodies, gravely sustaining the faith, would be a most important auxiliary to the propagation of Christian principle and morals. They ought not to need sanction from man: but how often has their neglect or denial by men of science been appealed to, and imitated, by the thoughtless as well as the malignant! We regret to hear that irreligious associations are spreading among our fellow subjects abroad, as well as at home; and that in India, Satan is setting up the Idolatry of Science," as the grosser forms of heathenism are fading away. Would it not, therefore, be an act of kindness as well as faithfulness, for the men of piety and intelligence in this country, to say at once, not only in their religious services and associations, but in their scientific pursuits also, "We dissent from all such denial of the supremacy of that Revelation which we set always before us." This would do far more by its moral influence, than many humane enactments, which regard the emancipation of the body. It would tend, wherever British science and literature are known, to dissolve rather than snap asunder-but not less surely to destroy-the bonds of ignorance, superstition, and infidelity; and in consequence, of all slavery of body and mind. It would, indeed, tend, under God, to bring the minds of men into captivity, but it would be "the casting down of imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."+

Let it, then, be remembered that the object to be sought is- -as the Metropolitan of India himself once observed," Not a unity of opinion in the bond of ignorance, but the unity of the spirit in the bond of peace."

And on no other ground can peace, true lasting peace, be found. By seeking a "neutral ground" of agreement, hoping to avoid a religious controversy, as well as religious restraint, a peace may be produced, rather a stillness, a deadness, than a peace; rather the result of moral decay, than well arranged, rightly impelled and harmonious mechanism; more, the stupefaction of Jonah, amidst the storm, when flying from the presence of the Lord, than the peace which He can speak, with whom none can be in peril who embark. It is the peace of the poor Indian, sleeping without rudder or anchor in his fated canoe, which glides smoothly along the rapids

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of Niagara, avoiding, indeed, either precipitous bank, but to be eventually engulphed in the chasm, which roars beneath its falls!

Let not Unbelief fancy that lasting union can be produced amidst its godless ranks. Many and lamentable as are the differences between sincere Christians, there are far greater among infidels.

Between the Neologian or Socinian Sceptic and the Atheistical Materialist, there is indeed a far wider distance than between the Romanist and the Quaker; between the Socinian and the Trinitarian. Moreover, all the degrees of difference between the unbelievers, are those of downward progress into the darkness of misery and ignorance; for the light rejected is the only one on the awful subject of ETERNITY; and the only sure one on the Laws of Time. How can there be union among such, except for temporary expediency and self-interest, the feeblest and most perishable, because the most variable bonds of union? It is true that Herod and Pontius Pilate were made friends when Christ was to be rejected, but we hear no more of their friendship. We do know that both died as miserable exiles. There is a companionship in the misery to which the wicked are doomed; one in which there is no harmony: but like the three-headed dog of fable, its emblem, a constant and indissoluble union in eternal discord! Christianity is, on the contrary, the surest bond of love, and the truest basis of liberality. For, as Lord Bacon remarks in "The Advancement of Learning," "it may be truly said, that there never was any philosophy, religion, or other discipline which did so plainly and highly exalt the good which is communicative, and depress the good which is private and particular, as the Holy Faith: well declaring that it was the same God that gave the Christian law to man, who gave those laws of nature to inanimate creatures that we spake of before for we read that the elected Saints of God have wished themselves anathematized and razed out of the Book of Life, in an ecstasy of charity and infinite feeling of communion."

No weight that could be attached to any of these theoretical objections against the assumption of a scriptural basis for the pursuit of science, would balance the duty, consistency, expediency, and charity, which have been urged in favour of acknowledging God as the author of all wisdom, His revelation as the foundation of all our studies, and His glory as the end of every undertaking.

Scientific institutions, even on a defective basis, have been, where conducted by pious persons, really beneficial in forming the habits of young men, in withdrawing them from the seductions of vain and sinful pleasures, and in raising the scale of intellectual requirement. But with this there has been much individual conceit fostered, and scepticism cherished. For human science and literature do not, it is evident, necessarily promote happiness, usefulness, or virtue: but only intoxicate the mind and alienate it from God, unless his word be inculcated, as well as his works studied. "Knowledge is power" indeed: but unsanctified knowledge is the power which first stripped man of his innocence, peace, and immortality; and knowledge still requires the regulation of true religion, or it may become presumptuous,

"Like them that built the tower on Shinaar,

Which threatened battle 'gainst the Morning Star."*

* Fairfax's Tasso.

They were confounded in their language, and scattered abroad in dissension; because in the sight of the green earth, so recently recovered from the ruins of the Deluge, they forsook the service of God, and sought to scale heaven in defiance of His power. C. A. H.

REV. H. SOUTHGATE ON THE RELIGIOUS AFFAIRS OF THE EAST.

(From the Editor of "The Church' Newspaper.)

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SINCE the publication, in a late number, of the letter of the Rev. H. Southgate, in explanation of the causes of the "Nestorian Massacre,' we observe in our valued contemporary the "Banner of the Cross," two other letters from that gentleman in reference to the religious affairs of the East. We do not perceive that the question of the Nestorian Massacre is again dis cussed in these letters, and probably no further particulars were required, especially as to the origin and cause of that deplorable event; but we find various other matters referred to, of much interest.

It appears that certain gentlemen of the Congregational persuasion are engaged in the East, prosecuting similar inquiries with Mr. Southgate; and because the latter, in endeavouring to make a due impression upon the heads of the Oriental Churches, adduced, as it was his duty to do, the distinctive features of our Church polity and ritual, as pourtrayed in her Episcopacy, Creeds, and Liturgy, much offence, it seems, was taken by the other gentlemen of the Congregational denomination. We apprehend that such an offence could only have sprung from an observation of the advantage which was thus given to the Churchman, in his intercourse with the Oriental Christians, from presenting, as held by his own communion, tenets and institutions which were common to the Church Catholic from the beginning. The vantage ground which this would afford to Mr. Southgate, in his efforts to facilitate intercourse and procure confidence between these Christians and himself, and so to advance the great object in view, viz., to promote knowledge and piety in the Oriental Churches, was not viewed without envy and disapprobation. This result is thus explained by Mr. Southgate himself:

"The first intimation of an intention, on the part of our Church, to appear in her real character before the Eastern communions, was received by the Congregational missionaries, and their supporters, with extreme dislike.-Before I began to act, and even before I came abroad, their hostility to the measure was clearly made known to me. No allusion was at that time made to it as an act of opposition to the American Board. The objection was, that it would create a distinction among Protestant missionaries; or in other words, that it would show them to be what they really are-Congregationalists. This, their true character, had been studiously concealed from a very natural feeling that it would not serve as a recommendation to the Eastern Christians. Of the manner in which it has been concealed, and of the means resorted to for the purpose, I have many curious facts, which it may be useful one day to relate. For the present, I will only say, that their wish had been successful, and that to such a degree that American Congregational missionaries were esteemed by the people among whom they were labouring, to be members of the English Church, and— Bishops! Now our own design, as I understood it, had no reference to them. It was simply to show our true character, and to use it as a talent committed to our trust, for the good of the Eastern Christians. But the missionaries and their supporters saw that this could not be done without showing also, by impli

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