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literary merit, would give the plain people of our communion what they much want, plain and solid religious information; and that of course it should be afforded at a price which would render it accessible to persons of this description. Your publication appears to aim principally at gratifying readers of a higher order, and the price will necessarily prevent its general circulation.
My cares and duties always prevented that attention to the work which was necessary to raise it even to the humble standing which I was desirous it should attain; and the change of my situation, and consequent increase of my cares and duties, entirely interfered with my charge of the work, I have at length concluded to fall in with a suggestion of the Rev. Mr. Rudd, and to transfer the publication of it to Elizabethtown.
I know you will not be displeased with the candor with which I address you. I cannot repress, however unpleasant, the apprehension, that your views of the best mode of advancing the interests of our Church, differ in some respects from those which, in common with others, I have been accustomed to entertain. Yet that very liberality which I sometimes fear will lead its votaries into an indifference to those distinctive principles which to the glory of our Church, have preserved her from the assaults of heresy, schism, and enthusiasm, will prompt you to excuse in me this honest difference of opinion, to believe me sincere in the sentiment that the prudent, the resolute, and dispassionate defence of those doctrines, of that ministry, and of that worship, which distinguish our Church from other Christian societies, is not incompatible with the promotion of the endearing charities of life, with strengthening the bonds of society, but is, in fact, the surest way of extending the kingdom of the Redeemer. Accuse me not, my dear Sir, of assuming
the office of a senior, in regard to one for whom, on many accounts, I feel veneration and esteem ; but it did not appear to me possible, without this candid exposition, to account to you for my wishing to continue the Churchman's Magazine, under its present title, and on its original principles; and independently of this consideration, I felt prompted to indulge the liberty, which I trust you will excuse, of expressing to you my fears (I wish they may prove erroneous) that little good is to be expected to our Church from a publication, which, though it 6 abandon an iota” of her discriminating tenets, discipline, and worship, certainly asserts its claim to patronage, on its determination to keep them entirely out of view, as those “subordinate subjects on which there must be a difference among Christians," as the only means of discarding that sectarian spirit so long at variance with the spirit of amity and the bond of peace.
You see, my dear Sir, I have occupied the whole of my paper, and I have trespassed long on your patience ; I conclude with assuring you that
I am, very truly, &c.
John H. HOBART.'
The argument of this letter seems to have been for a time conclusive, but the Churchman's Magazine soon after this, coming to a violent end, through the destruction by fire of the printing-office and its contents, the scheme was renewed in a more open field of patronage, but, as the Bishop augured of it, was found wanting in a substantial basis, and soon fell to the ground. In October of this year (1812) he had the pleasure of paying a visit to his native city, to unite in the consecration of the Rev. Theodore Dehon, D. D., for the Diocese of South-Carolina, being the second in its episcopate, and following after an interval of eleven years—the Right Reverend Robert Smith, its first bishop, having died in 1801. The consecration was held in Christ Church, Philadelphia, a church of many holy thoughts to one who had been baptized, confirmed, and ordained within its sacred walls; and who was now engaged at the same altar in conferring upon another the apostolic office and benediction.
A. D. 1813– Æt. 38.
Duties performed in 1813—Address to the Convention—Three leading
Points of Policy, 1. Missionary Cause; 2. Observance of the Liturgy ; 3. Ministerial Education-Letter to Mrs. S. on the Subject--Theological Grammar School –Objects-Failure--Letters -Col. TroupC. F. Mercer.
As this year (1813) may be considered the first in which Bishop Hobart was free to carry forward his views of Episcopal usefulness, it may be well to examine the evidences it affords of his labors and his policy. In the course of the year he extended Episcopal visitation to thirty-three parishes scattered over his extensive Diocese, travelling in it more than two thousand miles ; held confirmation in twenty-three churches-confirming eleven hundred persons, and ordaining seven.
In his address to the Convention, he urges mainly upon their consideration the three following points, which may be considered, in truth, as the pillars of his whole subsequent policy.
First. The necessity of missionary labor, as the only adequate means of meeting the spiritual wants of a scattered population. His previous exertions in this good cause have been already mentioned. He now recommended to the Convention a higher course, the adoption of a canon, in place of his resolution of 1808, for the raising of funds for their support, thus making imperative upon all the churches of the Diocese, an annual collection for that specific purpose. This may be considered the foundation, humanly speaking, of the subsequently rapid extension of the Church through the northern and western parts of the State. The missionary cause was one which Bishop Hobart never ceased to urge, and with such success, that whereas, he found in the Diocese but two missionaries, he left in it, at his death, over fifty, and scarce a church throughout the country that was not indebted, either wholly or in part, to their labors.
The second point was the spiritual character of the Liturgy, its obligations, and its competency, in the hands of the faithful pastor, to meet all the wants of the awakened and the penitent in social prayer.
He viewed it, in short, as a needful barrier, and the only adequate one, against that flood of fanaticism which was even then beginning to swell up in our country, and by which many denominations in it have since been almost desolated. At the time Bishop Hobart began these warnings, few believed him, for few foresaw the danger, and many, even within the Church, cried out shame against