religion; or, if a revival has already begun, are still more certain to bring it to a speedy termination. So far are the evils which he enumerates from being essential to "revivals," that the rumor of such evils having originated in connection with the late revivals within the geographical limits of our author's own diocese, has occasioned a controversy among some of the best and most widely respected ministers in our country a controversy, over which thousands of fervent and humble Christians are praying with tears, and over which High-churchmen, and Unitarians, and Universalists, and the votaries of profaneness, are singing an unhallowed chorus of triumph. We are not going to express in this place any opinion on either side of that so much lamented controversy. But we may say here—what is directly connected with the matter before us-that so far as that debate has come before the public, the real question at issue is, how far ministers at the west are chargeable with promoting or encouraging the excesses which rumor has ascribed to their agency. The question is obviously a question of fact-hardly at all a question of principle. That this is the nature of the question appears not only from the published defences of the "western brethren" but even from the minutes of the New-Lebanon convention"-misquoted, garbled, misrepresented as they have been by Unitarians and High-churchmen. Why then this fanfaronade about revivals as "evils, sad evils," "sweeping before them the courtesies of society, the affections of domestic life, the fair forms of sober and rational piety, and leaving at last the waste of disorder, misrule, and fanaticism." There is no language too strong to set forth the falsehood of this description.

We do not overlook the remarkable admission on this subject which our author makes in connection with the statement already quoted.

There may be times of more than ordinary attention in a congregation to spiritual objects. Some dispensation of Providence may arouse the thoughtless and secure; and the sinner, who science and the strivings of God's spihas long resisted the monitions of conrit, may at length yield; and, awakened and convicted, he may inquire, with deep earnestness and solicitude, concerning the things that belong to his eternal peace. By the influence of of God's grace, the concern may exmoral causes, as well as by the blessing tend to others, and thus the number of those may be enlarged, who are prosecuting, with a supreme devotedness, the infinitely momentous inquiry, what shall I do to be saved. p. 27.

"There may be times," then, "of more than ordinary attention" to religion. And what is such a "time of more than ordinary attention" but a "revival," in the received signification of the word? High-church revivals, however, must begin with some "dispensation of Providence" to "arouse the thoughtless and secure." if this be indispensable to such a revival as Bishop Hobart will not condemn, then nearly all revivals from the beginning until now, stand condemned in the mass by this champion of “rational and sober piety." For it is a fact that the clear and earnest inculcation of religious truth, far more frequently than any dispensations of Providence, however striking, is the means of rousing the attention of the thoughtless and secure. The God who spoke to his prophet at Horeb, not in the wind, nor in the earthquake, nor in the fire, but in the still small voice; when he sees fit effectually to direct the attention of sinners to the things of their peace, speaks not in the dark and awful dispensations of his providence, but "by the foolishness of preaching."

We will imagine a case which we should be very glad to believe has occurred in Bishop Hobart's congregation, and which we devoutly wish may occur there often for many

years to come. Suppose our author should preach on the text "Except ye repent, ye shall all likewise perish.” Suppose that preaching on this text, he should simply urge on his hearers with all the fervor of his ardent mind the great fact that all those who do not so repent as to become new creatures, will surely and utterly perish. Suppose that on the morrow, going about in his parish from family to family, he should find one and another, and another, impressed with the truth of that great fact, and desirous to flee from the wrath to come. Suppose that on the next Lord's day he should preach on this text, "The wrath of God is revealed from heaven against all unrighteousness and ungodliness of men," and should see in the thronged assembly many a tearful eye and many a countenance bearing the aspect of deep anxiety. What would he do in such a case? Would he say, Here has been no dispensation of Providence to arouse the thoughtless, and therefore these appearances of more than ordinary attention are delusive? Or would he thank God and take courage? And supposing him to be convinced that there was indeed more than ordinary attention in his congregation, would he deem it improper to invite those who felt a particular solicitude about the salvation of their souls to meet him at some convenient time in his study or his parlor? And suppose ten should come at once, or twenty, and he should converse with them individually, trying to ascertain the particular state and feelings of each mind, and urging each and all to receive Jesus Christ as their Redeemer and to lay hold on the hope set before them. And suppose that in conse. quence of this personal inquiry and advice some should actually find themselves trusting in God with a confidence and affection unknown before, and the others should find their solicitude becoming more intense and painful. And suppose that

when they came again, the number should be doubled. What would Dr. Hobart do in such a case? Would he recoil aghast at the results of his own preaching? Would he charge himself with a "bold and unlicensed" use of arts that "excite the passions?" Yet in stating this case, we have given the summary history of hundreds of "revivals."

66

The twelfth particular of a bishop's duty according to our author is, "In his endeavors for the general advancement of religion, he will use only the instrumentality of his own church." That is to say, He will not give his aid to circulate the Bibic except in connection with the Liturgy; and he will keep at a distance from all institutions of Christian benevolence-Bible Societies, Tract Societies, Sunday School Unions, in which Christians of different denominations unite for the extension of the knowledge and honour of their common Saviour, in whom neither circumcision availeth any thing, nor uncircumcision, but a new creature. On this topic we are happy to contrast the well-known opinions of our preacher with the sentiments of Mr. M'Ilvaine.

Again: Is it characteristic of a low churchman that he can unite and mingle with his brethren of other churches in the promotion of those schemes for the extension of the knowledge of the truth as it is in Jesus," which involve no

doctrine but what is common to all Chris

tians? If so, then Mr. M. is very ready to own what he has always publicly manifested, that he is indeed a low churchman. He not only can mingle with his brethren of other denominations, on ground common to all, and independent of the peculiarities of any, in the promotion of such a cause (for example) as that of the circulation of the scriptures; but he does mingle with them, takes great pleasure, his faith strengthened, his love to God and man enlarged by such mingling. While he would not be considered as wishing to insinuate a solitary thonght derogatory to the piety, zeal, conscientiousness of those among his brethren of the Episcopal Church, who, with regard to such things, or those before or here

finds his heart cheered, his zeal animated,

after to be mentioned, are diverse in their views, feelings, or practice from himself; while he can cordially allow to them the same freedom of opinion and action, that he thinks they should concede to him, and the large body of Episcopalians, who concur with him; he is free to avow the belief that, the better the true interests of the Episcopal Church are understood, the more her members will be found in the promotion of such schemes of usefulness as those under consideration; and that the further the gospel prevails, the more cordially, affectionately and unversally will all that breathe the spirit and hold the grand essential doctrines of the cross of Christ, be seen breaking down "the middle wall of partition between them :" not forgetting or lightly esteeming their peculiarities, but consenting that they shall not prevent "the unity of the spirit in the bond of peace," and cordially associating on that broad and lovely territory of faith and holiness, the chief wealth and glory of all, in spreading far and wide "the excellency of the knowledge of Christ Jesus their Lord."

Is there any reason for Mr. M. or any who think with him, to be in the least apprehensive, not only of avowing a willingness to mingle with other denominations, but of exhibiting the practice of such mingling, when it is remembered that the venerable Bishop Hall could not only unite, in company with Bishop Davenant and Cariton, in all the business, worship and preaching at a Synod of Dort; but could say, in a sermon delivered before that Synod, "we are brethren, let us also be colleagues. What have we to do with the infamous titles of party name? We are Christians let us all be of the same mind. We are one body.let us aiso be unanimous." And again, in his Irenicum: "If a difference of opinion with regard to these points of external order must continue, why may we not be of one heart and of one mind? or why should this disagreement break the bonds of good brotherhood?"

Are any condemned upon such a charge as that under consideration, they will remember with satisfaction that the same good Bishop Hall is recorded to have said, when he took leave of the Synod of Dort, that "there was no place on earth so like heaven as the Synod of Dort (a synod of non-episcopalians) and where he should be more willing to dwell." They will also find consolation in taking refuge from the load of their condemnation under the safe patronage of the learned and eminently evangelica! Usher, who could not only contrive the union of Episcopal and other churches without re

quiring the re-ordination of those not episcopally ordained, but without that union, could heartily participate in the Lord's Supper at the hands of a nonepiscopal ministry. They will very com fortably hide themselves under the broad lawn of the Archbishop of Canterbury; of the Archbishops of Cashel, of Tuam, of Dublin, and of twenty-eight Bishops of the churches of England and Ireland; who in being members and officers either of the Naval and Military or the British and Foreign, or the Hibernian Bible Dociety, in each of which, all denominations meet and act upon a perfect level, are just as obnoxious to Dr. Onderdonk's accusation, so far as acting with other denominations is concerned, as Mr. M. or any others who may be called low churchmen,

They will carefully recollect the participation which Bishops White, Kemp, Moore, and Chase, of their own land and church, have had in Bible Societies, in which the propriety of this mingling of denominations was fully recognized, because enți ely practised upon. They will not forget how long and regularly the presiding Bishop of the Episcopal Church in the United States, has acted as President of the Philadelphia Bible Society, in which so many distinctions of Christians are embraced; how hoappeared at the head of the noble task of nourably that venerable prelate has lately seeing that, before three years have expired, there shall not be a family in Pennsyl vania destitute of a Bible; and lastly, how fully the House of Bishops, in their Pastoral Letter of 1814, recognized the principle and commended the doings of the British and Foreign Bible Society, when they said, "we avail ourselves of the opportunity of congratulating all the members of our church, in what we conceive to be eminently a cause of joy to the christian world in general,---the wonderful efforts which have been made within these few years, being begun principally by members of the parent church, by a body known under the name of the British and Foreign Bible Society. to disperse the Bible, &c. We should conceive ourselves as wanting, on this occasion, to the high duties of our stations, were we to neglect to bear our testimony in favour of this energetic effort. &c.

It will be recollected by Dr. Onderdonk, that in a late conversation with a friend of Mr. M. in N. Y., after declaring that he gloried in his letter to Mr. Andrews, he expressed it as his opinion, that there were two great points which drew a plain and broad line of demarcation between the two

parties in the church---meaning the high and low churchmen. One of these, (he said,) was the union of Episcopalians with other denominations, in the way above described. Of course, Mr. M. has reason to conclude, that one feature of his

low churchmanship in the eye of Dr. O. is his participation in such union. So that in this particular, the charge in question is entirely correct. But how comforting to be favoured with such companions in tribulation; how light the burden of condemnation when the shoulders of so many Bish ops, Archbishops and Primates assist in its support! pp. 17-20.

Our limits will not permit us to add any thing to these statements; and indeed we should have little hope of moving Bishop Hobart, or those who are enlisted with him, by any argument which could be constructed on this subject. Their error on this point is not a superficial and solitary misapprehension; it lies deep, and is intimately connected with their first ideas of the Christian dispensation. Not till they shall rise to other and nobler conceptions respecting the relations of the Christian faith to the conversion of souls and the renovation of the world; not till they shall learn to believe more in the intrinsic efficacy of the simple truth of God and less in the value of forms, will they be able fully to understand the principles on which Christians differing about forms can unite for the diffusion of the word of life.

and revivals of religion, who are their supporters? The Papist relaxes in their favor the frown of abhorrence with which he looks on all hereties, and smiles upon them as his allies. The Unitarian bids them allhail. The Univeralist wishes them success. The Deist offers them the grasp of fraternization. And as these various squadrons of the power of darkness under their several banners, come wheeling to the battle, this Protestant Christian Prelate joins them with his forces, and cheers them to the onset. We are not afraid for the result, for the Lord of Hosts is in the field, and he will pour defeat on all the opposers of his cause. We are not afraid; but we do grieve to see so considerable a portion of the Episcopal Church throwing themselves with all their resources into the ranks of the adversaries. And we would seriously and kindly call on Bishop Hobart to look about him and see with whom he is associated in this warfare. Is it with such spirits that he is willing to be numbered? No; we trust he is far from sympathizing in spirit with those on whose side he is found in act and effort. We trust that what he does in this way, is done ignorantly and not with the spirit of opposition to the truth. And we pray that as he pauses and looks around to see the position which he occupies, and the character of those with whom he has taken his stand, he may be induced to review the course which his mind has followed, and may be enabled to see the misconceptions and errors which have brought him into company so unseemly. He hopes to be associated hereafter with other spirits than these. He hopes to he found, in a better world than this, not only with those of his communion who join him in his virtual excommunication of all Christendom besides; but with the Owens, and Scotts, and Newtons, and Whitefields, who have looked out from within the pale of Episcopacy to acknowledge, and

of this world and make them the kingdom of our Lord. With them may he-and may we-be found at last, when the jarrings of controver sy shall have ceased, and prejudices shall have vanished, and error shall be no more ;-even with the multitude whom no man can number, who shall stand upon Mount Zion, in the sunlight of the throne, and whose voices shall be as the voice of many waters while they sing forever without one discordant note, the victories of the King of kings.

THE SPIRIT OF THE PILGRIMS. A new periodical, bearing this title, and in respect to size, spirit, and general character,similar to the Christian Spectator, is about to be commenced in Boston.

Its design is, as set forth in the Prospectus," to explain, defend, and promote that system of religion which was planted on this soil by the first settlers of New England; and to cherish all those great and beneficent institutions which they left as an invaluable legacy to their descendants. It will always be found on the side of free inquiry, enlarged views, unfettered discussion, frank and open measures, and genuine liberality. It will be decidedly opposed to that latitudinarianism in religion, which labours to destroy the distinction between the church and the world, and is fast approaching to infidelity. It looks confidently for patronage to those who receive the Word of God as the only authoritative arbiter of religious truth; who regard this Word, accompanied by the Holy Spirit, as able to make men wise unto salvation; and who have no confidence in systems, which in effect discard the Sacred Volume, and rely principally upon the discoveries of human reason."

The patrons of the new work have apprised the public that "it is commenced after the most full and fraternal conference with the Conductors of the

Christian Spectator, and has their best wishes for its success." Instead of regarding it as an interference with the latter work, the Conductors have cheerfully acquiesced in its establishment; they regard it as in some sense a branch of their own publication,-issuing from a different point for the accomplishment of special purposes, but cooperating with them in harmonious views and efforts for the promotion of the Redeemer's kingdom.

While we may now leave, in a good degree, to the sister publication those subjects of controversy which it more especially contemplates, we are at liberty to turn ourselves to other subjects of wide and general interest to the community; and pursuing these in a tone of free and elevated inquiry, and in the spirit of Christian faithfulness as well as of Christian liberality, we shall con-. stantly keep in view the high aim of make it the instrument, however humthe Christian Spectator,-striving to ble, of advancing the great cause to which it has been consecrated.

NEW PERIODICALS. Among the new periodicals commenced the present year we notice the following:

view-to be published quarterly, by The Repository and Christian Re