logy, to detect mis-statement of fact, or misrepresentation of doctrine, by the bold heresiarch. Nor was it less necessary to possess great logical acumen to separate fallacious argument from sound reasoning, amid the multiplicity of matter involved in the discussion. This deadly thrust at the vitals of the Church was successfully parried by Dr. Horsley, Archdeacon of St. Albans, a divine of gigantic mental power, extensive reading, and high classical and mathematical attainment. He confined himself, indeed, in his answer, to the grand question of the divinity of Christ, in which the interests of the faithful were mainly concerned. He professed to discover in the work of his antagonist, "instances of reasoning in a circle; instances of quotations misapplied, through ignorance of the writer's subject; instances of testimonies perverted by artful and forced constructions; instances of passages in the Greek fathers misinterpreted, through ignorance of the Greek language; instances of passages misinterpreted through the same ignorance, driven further out of the way by an ignorance of the Platonic philosophy; and instances of ignorance of the phraseology of the earliest ecclesiastical writers." The Archdeacon, in the first place, animadverted on Dr. Priestley in a charge to his clergy. This producing a series of letters in reply, a public correspondence cominenced between them, which was carried on from 1783 to 1786. Minor combatants skirmished on either side, while the contest continued between the two great leaders. Reflecting and impartial men were constrained to confess that the Archdeacon had obtained the victory; and that it was vain to cope with such theological and philological talents engaged in the cause of truth. But Socinianism is a restless principle; and the phi losopher of Birmingham wished it to be thought that his comprehensive genius could agitate difficult questions in divinity as readily as it could conduct nice processes in chemistry. He continued to issue cavilling tracts, descending still deeper into the abyss of Unitarianism; though, in the opinion of the infidel historian of the Decline and Fall of the Roman Empire, "the Socinian shield of Priestley had been pierced by the spear of Horsley*" In the management of the controversy, the champion of orthodoxy had sustained the dignity of his character, and did not stoop to the captious and cynical personalities of his adversary. But, if not satirical, he was keen, and occasionally betrayed a contemptuous feeling. He was clear in his exposition of doctrine, manly in its defence, and so confident of his ground, that he never appeared to shrink from any quarter of the attack. His service to the established religion was noticed by some persons in power, and rewarded by exaltation to the see of St. David's. 9. The same wise and gracious Providence which raised up an able logician and profound scholar to answer the objections and expose the hypercriticisms of a leading sceptic, called into the ranks another defender, whose writings were more adapted for general perusal. Ambrose Serle was a pious, amiable, and intelligent layman, who occupied a situation under Government. Glowing with love to his Redeemer, his spirit was moved within him at the blasphemies which abounded in the works of unbelievers. He therefore devoted his leisure hours to the compilation of Essays on some remarkable names both of Christ and of the Spirit, occurring in the Old and New Testaments. They formed two volumes, to which he afterwards added a third, on the titles * Gibbon's Posthumous Letters. of the Church of God. These constituted together a system of divinity, novel in character, but invaluable in matter and pleasing in manner. The talents of Horsley were surpassing, and his disquisitions testified to the extensive range of his information: the abilities of a Serle were hallowed, and the humility of an experienced believer gave an inexpressible grace and sweetness to the sentiments of the philosopher. The one wrote for the schools, the other for the closet. To the powerful pleading of the former, infidelity would still offer its demurrer; to the holy simplicity and devotional tone of the latter, it could not refuse its reverence, while it admired ingenuity of illustration and variety of remark. The temper of the author will appear from the language of his preface: "The title Hora Solitaria is prefixed to these papers; because they were the retired employment only of such parts of the author's time as were disengaged from the duties of a public station; and the subject on which they treat, was his great consolation under the loss of an affectionate and valuable friend. The divinity and all-sufficiency of the great Redeemer he found, by a little experience, to be a source of peace, when none could be found in aught beside: and he will rejoice, even in a more perfect state of being, if the solitary hours appointed him on earth shall be made useful to others; or if those who walk, and love to walk, in a retired path (which, alas! is too little trod by Christians in this evil world), shall find satisfaction in those considerations which afforded a true and solid pleasure to him. Experience will however testify this great truth, that the grace of an almighty Saviour alone can triumph over all exterior circumstances, and when human expectations and human aids are at their lowest ebb, can roll in a tide of joy, which shall never roll back again throughout eternity." 10. On the conclusion of peace between Great Britain and America, some interesting questions arose connected with ecclesiastical polity. As many of the colonists were of sectarian descent, and the union of the States was designed to form one great republic, which should equally consult the habits and prejudices of its different members, it was not the intention of Congress to give predominance to any form of church government. But as the separation between the two countries was attended, in many cases, with feelings not dissimilar to those which might be experienced by a division of members of a private family in common life, in the disruption of endearing ties and the diversion of accustomed relations; so no distress perhaps was more sacred in its nature, or entitled to livelier sympathy, than that which was found in certain congregations attached to the service of the Church of England, who were episcopalians in principle and habit; and who, in some instances, were under the necessity of parting with their old and revered Ministers, especially such as had adhered to the royal cause, or saw no provision made for the continuance of that mode of ecclesiastical discipline, which they had been taught to revere as of apostolical origin. No set of men were more harshly treated by the new government than pastors of this description. Numbers in disgust came over to the mothercountry, where they sought a precarious livelihood; and though the English government considered their case, as well as those of other loyalists, and extended relief; yet that relief was frequently slow in operation or partial in direction, while the sufferers made vain applications for employ in their office as clergymen. Some religious politicians may observe in the destitution and misery of the French priests, who, at a subsequent period, sought an asylum on the British shores, a kind of retributive justice, inflicted by Providence for those intrigues of the House of Bourbon which mainly contributed to the success of the American insurgents, and drove so many pious and worthy divines from their beloved homes and people. 11. An example of the ill-treatment which they sustained is afforded in the case of Dr. Charles Inglis, of New York. This gentleman was rector of the parish of Trinity, and officiated in the chapels of St. George and St. Paul. He had laboured in these three congregations for eighteen years, and lived in great harmony with his parishioners. Being attainted and proscribed, and his estate confiscat ed by the legislature of the State of New York, on account of his attachment to the British government, he was reduced to the necessity, when the King's troops were withdrawn, of resigning his parish and going over to England. Finding that certain laws, for which a mitigation or repeal had been stipulated in the articles of peace, were still allowed to operate, as the irritated feelings of Government had not yet subsided, he preached his farewell sermons on October 26, 1783; in which he evinced both judgment and piety by the following observation: Adhere faithfully to that excellent Church, of which you are members. The truths and doctrines which she inculcates, are those that were taught by Jesus Christ and his Apostles; they are a sacred trust committed to your care; and it is your indispensable duty to contend earnestly for the faith once delivered to the saints. Be steadfast, therefore, and zealous in adhering to that faith. Let nothing wrest it from you. Nor be content with a mere profession of it; but strive daily nd earnestly that your heart, disposition, and conduct may, through divine grace, be entirely formed by its rules and directions. Through the disposal of an all-wise Providence, you will soon be under new rulers and a new government. When thus situated, let me admonish you to show the same fidelity that you showed to your former government. It is the duty of Christians to be subject to and obey the civil power, not only for wrath but for conscience sake; and from the proofs you have already given of regard to conscience, in this respect, I flatter myself that you will continue the same line of conduct. My fidelity to my Sovereign cannot be questioned; yet, were I to remain here, and transfer my allegiance to the new government, I do assure you I would serve and support that government with the same fidelity that I have served the government under which I have hitherto lived. This is the common duty of all Christians; and on no other principle can any government or society subsist." This exemplary clergyman recrossed the Atlantic as Bishop of Nova Scotia. 12. At this juncture an individual was found, peculiarly fitted from habit, connexion, temper, and disposition, to serve the cause of American episcopacy. The grandson of an Archbishop, the son of an Archdeacon, and allied to dignitaries, Mr. Granville Sharp had distinguished himself as the opposer of slavery and the promoter of public morals. In his patriotic undertakings he had become known to several members of the Bench, and others high in office. character also was calculated to give effect to his endeavours with all parties; for, while he was as warmly attached to episcopacy as any of the Columbian loyalists, he was likely to be acceptable to the patriots from his known sentiments on the question of the war. His Among the tracts which he had published, connected with other subjects, was one entitled, "The Law of Retribution," printed in 1776. In a long note at the end of this book, an account is given of "the apostolical and primitive catholic Church of Christ, which always maintained the natural and just right of the clergy and people of every diocese to elect their own bishops, for above five hundred years after the establishment of it, until the church of Rome began its baneful exertions to invade and suppress that just and important right." This book so much pleased not only episcopalians but others, that, aided in its effect by the sentiments and feelings which certain of their countrymen had imported into their continent, who had conversed with the author, a motion was made in Congress for the establishment of episcopacy during the war, but postponed till the return of peace on account of its import ance. Archbishop of Canterbury, his Grace desired some time to consider of the request; and the bishop' elect, being piqued, set off for Aberdeen in furtherance of his object, and obtained consecration from the non-juring bishops of Scotland. Besides which, some pastors had procured consecration from Moravian bishops, and the Methodists were understood to ordain presbyters by their own superintendents, after the plan of Lord Chancellor King. Meanwhile, Mr. Sharp kept up a correspondence with President Manning, of Rhode Island; Dr. Franklin, the American envoy at Paris; and Dr. Rush, an eminent physician. On his own side the water, he was indefatigable in forwarding the views of the episcopalians with different prelates, and with Mr. Adams the American ambassador. At length, after the conductors of this affair in the United States had agreed with the two English archbishops, concerning a liturgy, forms of certificates, &c. he had the satisfaction to see his endeavours crowned with success. On the 21st of June 1786, the convention of the Protestant episcopal church in the States of New York, New Jersey, Pennsylvania, Delaware, Maryland, Virginia, and South Carolina, met in Christchurch in Philadelphia, and heard an appropriate discourse from Dr. White, the first Bishopelect of Pennsylvania. This divine, accompanied by Dr. Prevost, then proceeded to England. They were presented by Mr. Sharp to Dr. Moore at Lambeth, who laid hands on them on the 4th of February 1787. About three years afterwards, Dr. Madison came over, and was consecrated in like manner Bishop of Virginia; since which time the American church has not stood in need of foreign assistance *. The episcopal churches, particularly in the southern states, were numerous; but no bishop was resident, and the clergy had always been ordained in the mothercountry. It was evident, that as the Act of Uniformity forbad the ordination of any who did not take an oath of allegiance to the King, serious difficulty would occur. The Bishop of London was, indeed, empowered to ordain priests and deacons persons who were not subjects of His Majesty, without requiring them to take the oath. This was, however, but a half measure, as far as concerned America; and Mr. Sharp endeavoured to prevail on the Primate to originate some step which should secure to that continent its own episcopacy. He was anxious, likewise, that the new prelates should derive their powers from the English Church, as was most natural. Dr. Seabury was chosen by the Church in Connecticut, and came over for the purpose of consecration; but when he waited on the Sharp, part II. ch. vi. *Prince Hoare's Memoirs of Granville 13. The exertions of those who were more immediately engaged in settling the foundation of the American episcopacy, cannot but be interesting to well-informed members of the English Church. That interest will, however, be much heightened by the consideration that security was given at the same time for the continuance of the form of sound words," and the support of that system of faith, which had been the prime ornament of the mother-church, her main defence for centuries, and the scriptural ground on which she rested her hope of the protection of the Almighty. If it be a maxim of the civilians, that "the order of bishops is the stay of the commonwealth," it is equally the conviction of the enlightened churchman, that “a sound creed is the stay of the bishops." However excellent the model of ecclesiastical polity, if it be not employed to uphold a pure confession, it is at best a body without a soul, a casket without its jewel. On this broad basis, Protestantism defended her separation from the Romish see; and while she continue true to herself, casuistry will exhaust itself in vain endea vours to shake her foundation. But in proportion to her sense of the importance of doctrinal truth, will be her desire and prayer, that faithful pastors may be raised up from age to age to instruct her children "in things pertaining to godliness." She will feel that her discipline may be apostolical, and her formularies correct, and yet that the defection of her sons may provoke Him who walketh among the seven golden candlesticks, to remove some one out of its place. On the contrary, her maternal bosom will cherish with peculiar fondness those of her children who remain firm in their principles; and, maugre the ignorance or malice of an hostile world, will esteem them attached to her best interests. To the labours of certain individuals, whose characters corresponded with this description in the English Church, during the third decade, our attention is next demanded. [To be continued.] RELIGIOUS COMMUNICATIONS. how, from the bottom of my soul, I join in all the good wishes now passing amongst you. Led by this af fectionate regard, and with a feeling of unfeigned anxiety for your welfare, I wish to offer to your consideration a few remarks, which may help to make that year a happy one, which I sincerely wish may be so. And I am the rather induced to do this, because, though we all wish to be happy, I fear we do not all take the right methods, nor use the proper means, to secure happiness. Indeed, my friends, I fear we some of us neglect that which constitutes the highest bappiness of man, because it makes |