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exercised was illegal; it was usurped. Every act, therefore, which they performed under authority of this power, was void. All their bulls, anathemas, and denunciations, were empty as sound. They did not touch the spiritual rights of any Bishop. "The most common order in military affairs" (says a judicious writer) "issued by an officer, himself notoriously in a state of mutiny against some superior authority, is on that account vitiated, and to obey such a mandate is legally considering it a crime, because it is to recognize and accredit unlawful power." Now, the Pope may be said in one sense to be in a state of mutiny against Jesus Christ, the Head of the Church, because he assumes more power than was ever given by the Saviour to any of his servants on earth. Therefore lis acts, which are bottomed upon this usurped power, are null, and consequently no person can be justified in obeying them.

But, lastly, perhaps we shall be told, that if, according to our doctrine, it is the duty of Christians to preserve unity, and if the Christian world was once so united under the Pope, why, when renouncing illegal subjection to him, throw off all respect and dependence? Why not acknowledge him still as Head of the Church, although we do not acknowledge the extent of his power? We answer, that neither Scripture nor the practice of the primitive Church give us any intimation that there should be a centre of union for all Christian churches in one person.

The Apostle tells us "there is one Lord, one faith, one baptism," but does not say there is one temporal prince of the Church, who is to rule over all, and be the centre of union to all. When, also, the Apostles travelled into different countries, we do not find them inculcating subjection to either of their number as to a common master. In their Epistles to the different churches, they address each one as independent. We find no where that a particular title was given to either of the Apostles, whereby he could be distinguished as highest in the Church. In the reproofs and commendations made

to the Bishops of the seven churches of Asia, there is no mention made of their union under one visible head; nor is that head addressed, as would certainly have been the case, if he had had any existence. From the manner in which they are mentioned, we infer that each had power to controul its own concerns without recourse to any superior. In short, there is no hint given in Scripture that the Church must be one under any human being. It is one only under Jesus Christ. It is one in agreement concerning those essential doctrines and rites, and those Apostolic appointments, without which no particular church can be sound. Neither do we find, in the times immediately succeeding the Apostolic age, that union of the churches in Christendom under one head was ever inculcated. We find many exhortations to unity, it is true; but it is only a unity of love and of agreement in the same doctrines and ordinances. In all other respects they are contemplated as independent. There was, indeed, at times, an authority exercised paramount to what was considered to be the authority of any individual Bishop. This was done by the meeting of several Bishops together. The heads of the churches in different countries, or in different districts of the same country, when any act of great importance was to be performed, such as deposing a Bishop, or condemning a heresy, at first, by mutual consent, assembled, in order that, by their united authority and power, they might give a greater sanction to their acts. This led in time to a compact between Bishops of the same district or country, in which they agreed that in all matters of a general nature affecting the interests of the Church, their united opinions should be necessary to a decision. And thus was the Church soon organized in a manner very much resembling that of the Episcopal Church in the United States. Each Bishop retained exclusive power in his own diocess, but in affairs that concerned the Church at large they decided by their joint authority. These national or district assemblies paved the way in time for general councils, or assemblies of Bishops and Presby

ters from all parts of Christendom. These meetings were called to suppress dangerous and alarming heresies, and to declare the sense of the Catholic or universal Church on disputed points. And here, if any where, we may look for the true earthly head of the Church that is the centre of union to all those who are far separated from each other: not any fallible individual, but the collected piety and wisdom of all the successors of the Apostles. Let me not be understood as implying that general councils are infallible. They too have erred. In the dark ages, when learning of every kind had almost vanished from the earth, and the human mind had sunk to a degree of degradation inconceivable, general councils embraced and propagated the most glaring absurduties. Every decree, therefore, which they issued, and which was not founded upon divine precept or Apostolic usage, was void. The true Head of the Church is Jesus Christ. The laws by which we are to be governed, and the rites and doctrines which are to be observed and believed, are to be found in the Gospel. By these must every ambassador or assembly of the ambassadors of Christ test the validity of their acts. The law of God is paramount to all other laws; and if our spiritual guide or teacher inculcate any thing contrary to this law, he is not to be respected any more than a parent is to be obeyed if he command his child to do any act plainly repugnant to the moral law. Although, therefore, general councils appear to be the best centre of union for the Church, yet their acts may not always be agreeable to the word of God, and, where the Church is universally corrupt, many of them will almost inevitably be erroneous. At this day, they could not be convened, so much divided is the Christian Church. But if ever that day shall arrive, (which God grant) when the various churches in the world shall unite in those fundamental points which have been already stated to be essential to unity, and the progress of knowledge and piety at the same time should not decline, we might then look up to these holy assemblies as final in matters of faith VOL. VI.

and discipline. We might then with propriety venerate them as the centre of union for all the churches in Chris, tendom.

The inference to be drawn from the foregoing observations is this—that the Episcopal Church, in separating from the Romish communion, and renouncing allegiance to the Pope, has not broken unity, but that the Church of Rome is in schism. She has broken that unity of which she boasts, by ingrafting upon the original stock the doctrine of the Pope's supremacy, and other doctrines and rites which are contrary to the word of God, and to the belief and practice of the primitive Church. Communion with her, therefore, is not essential to unity.

It would be an easy matter to show, that almost all the doctrines and rites peculiar to the Church of Rome are unwarranted by the Divine Word, and by the belief and practice of the primi tive Church. But it is time to hasten to a close.

We proceed, therefore, to observe, that there are many points in which churches may differ, and in which they have differed without destroying unity. These points relate to ceremony and government. For instance, the mode of baptism has never been considered as essential to its validity. Immersion, affusion, and sprinkling, are each admitted to be proper. Baptism is the rite by which we are initiated into the Christian Church. It is a significant ordinance, in which water is used as emblematical of that inward purity which the law of God requires. If, therefore, the emblem be preserved, the quantity or the mode of using it is considered to be immaterial, provided the Trinity be invoked at the time. The use of the cross may likewise be retained or disused.

Again, all which is essential in prayer, is that the prayers we offer be in doctrine agreeable to Scripture, and in language adapted to the majesty of the Most High. Yet, as a form was the universal practice of the primitive Church, and as such a mode is not contrary but agreeable to Scripture, as well as for other reasons,

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we think it preferable. Different churches also may vary with respect to the laws they make to regulate their internal concerns. Each church we consider in this respect independent, and as having full power to accommodate itself to times and circumstances, provided nothing be done contrary to the law of God. In things of this kind, to differ does not encroach on unity. Peculiar circumstances may render a regulation useful at one time and place, which would not be so at another. In such cases let all things be done to edification. Let the supreme desire of the servants of the Church be to promote its prosperity and the glory of God-and while such is the case, trifling differences of this kind will never destroy harmony. While we are pursuing the straight and narrow path of life, it matters not whether we all think alike on these inferior points. When we arrive at our journey's end, these differences will vanish, and we shall all be made alike in glory and in happiness. The bright efful gence of the Divine presence will then prevent any other object from being seen. From the east and from the west, from the north and from the south, we shall then assemble and unite with one voice and with one soul in ascribing glory, and honour, and thanksgiving, and praise to our holy and mereiful Judge.

.

Upon reviewing the above, we fancy to ourselves some one exclaiming "You have condemned every church in the world but the Episcopal. You have endeavoured to prove that she preserves the principles of Christian unity, and in so doing have implicitly said that no other one does."

To this we answer, in the words of that great and good divine, the "judicious Hooker""that which is of God we defend to the uttermost of that which he hath given; that which is otherwise, let it perish even in the root whence it hath sprung." We defend what we think to be the cause of truth. If we are in error, we trust we are open to conviction. Let, then, those who think we are, point out where the error lies, and if they can show it, we pledge ourselves to resign the contest, to join

hands at once in the works of Christian labour and love, and thus to promote that unity which we think so highly conducive to the prosperity of religion and the stability of the Church. But we ask, in return, and we think the demand is fair, if we cannot be proved to be in error, and other denominations cannot vindicate satisfactorily the constitutions of their different churches, that they resign the contest, and unite with us in maintaining the unity of the Spirit in the bond of peace."

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That such will be the case very soon we cannot suppose; for the barriers of prejudice and error are not easily broken. They frequently present stronger obstacles than those of truth. Yet still their foundation does not stand so firm. They have in them the seeds of decay. The walls may be strong for a season, but they are composed of materials which time inevitably destroys. Whereas the fortress of truth, although it may be entered and torn to pieces, consists of materials which never perish. The stones may be disjointed and separated, but their beauty and strength do not fade. Their Almighty architect will also, in his own appointed time, replace them in their proper sta

tions.

What, then, is the duty of the friends of truth till this happy season arrives? To contend earnestly for the faith once delivered to the saints"-to rally round the fortress-to be bold and undismayed amidst the discouragements they may have to encounter. Let their watchword be "pro ecclesia Dei," for the Church of God. Even although they may sometimes stand single and unassisted, let them not lose their faith and courage. Let them always keep the anchor of their souls sure and steadfast, and, perhaps, when they least expect it, they may find succour. "Light may spring up in darkness, and joyful gladness for such as are true hearted."

The Country Clergyman.

The motto of Hooker.

For the Christian Journal.

Fifth Annual Report of the Board of Managers of the New-York Protestant Episcopal Sunday School Society.

AMONG the various and extensive duties and responsibilities imposed upon the Church by her Divine Head, none is more momentous than the instruction of her young and ignorant members. For the lambs of his flock, the "GOOD SHEPHERD" has been pleased to express a peculiar interest and care. These must be felt by his Church, if she would sustain the character of his true and faithful spouse. By instilling into them the doctrinal and practical precepts of those Holy Scriptures of which she is the divinely appointed guardian and interpreter, she is to prepare them for fidelity as her members-for diligently and profitably applying to the means of grace which she has a commission from God to dispense, and, through the promised blessing upon them, growing up unto the fulness of the measure of the stature of Christ; and going on unto that perfection which awaits his faithful people in

a better world.

In their character as an aid to the Church in the discharge of this high and important trust, we perceive the true excellence of Sunday school establishments, and the only circumstance which warrants the appropriation to their objects of a part of God's holy day, and committing to them the religious instruction of so large a class of fellow Christians.

The maintenance of this character is a strong feature in the Society on whose concerns we are now about to report. By its constitution it is identified with the Church, by giving to its pastors their due influence and superintendence in its concerns-by embracing in its instructions, the primitive and evangelical system of faith and practice which has ever characterized the Church in its sound state-and by being held together by the same bond of ministry, doctrine, and ordinances, which has always constituted the unity and purity of the mystical body of Christ. Thus our Society is, in fact, the Church, operating in this particular

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sphere. While this circumstance imposes upon all our proceedings the salutary and profitable influence of the principles by which ecclesiastical unity and purity are to be preserved; let us also reflect upon it as imparting to our efforts the character of the truly scriptural and primitive mode of dispensing religious charities, and as affording the humble hope of its sharing the fulfilment of the promise of Christ's presence and blessing to his Church, even unto the end of the world.

Grateful for the privilege of being intrusted with the concerns of an institution of so holy and excellent a character, and in the humble confidence that this promised blessing has not been entirely withheld, the Board of Mana gers proceed to lay before the Church their fifth annual report.

The schools at present in our union are the same as at the last anniversary, viz.

St. John's Chapel, Male and Female
Schools, containing 482 scholars.
St. Paul's Chapel, do.
Zion Church, do. do. 344
St. Philip's Church, (coloured) do. 103
do. 160
Grace Church Female School
Trinity and Grace Churches, Male
Trinity Church
Trinity and Grace Churches, Male

School

do.

St. Mark's Church, Male and Fe

male Schools

84

70

888

58

58

Total, 1359

Of the above schools, ranked, it will be perceived, according to the number of scholars in each, we proceed to give a more particular account, drawn from their reports respectively, made to this Board.

In the Male School of St. John's Chapel, the Superintendents report that there are 248 scholars, of whom 169 has been the average number of regular attendants during the past year.

"The concerns of the school," the report states, "are conducted by two Superintendents, a Secretary, and 15 Teachers, who are all actively engaged, and whose zeal evinces their sense of the obligation that rests upon them.

"No applicant is entered on the register without being first visited by

the Superintendents, the rules of the school explained to the parents, and their co-operation insisted on in enforcing the regular attendance of their children.

"It is with peculiar gratification that the Superintendent adverts to the exemplary conduct of numbers of the boys since their entrance in the school. Many who were insubordinate and neglectful, are now conscientious and obedient. It will be pleasing to mention the case of a boy who recently lost his mother, (a widow) and who was discharged by certificate to be admitted in the Orphan Asylum. He was frequently visited and exhorted to cleave unto his Bible, and serve the Lord, who is the "Father of the fatherless." He manifested contrition for his sins, and promised to walk in the right way all the days of his life. Previous to his leaving us for the Asylum, he called on the Superintendent to thank him for the concern he had manifested in his behalf, and hoped he would pray for him. This is mentioned as one of many instances where gratitude may be called forth from those who have no other offering to give-by the operation of Christian benevolence.

"Care is taken to instruct the children in the Catechism and service of the Church, and to confine them to those parts of Scripture that are of a more practical and familiar nature. There have been distributed, since the opening of the school, 27 Bibles, 28 Testaments, 149 Prayer Books, with tracts and other pious works."

Of the Female School of the same chapel, the following extracts from the report of the Superintendent will convey a just idea.

"The last annual report of the female department of St. John's Sunday School exhibited 190 scholars, white and coloured, and it now consists of 234, of whom 160 are white, and 74 coloured-41 of the last number are adults. The school is divided into 14 classes, under the direction of 18 ladies, viz. Superintendent, Assistant Superintendent, and 16 Teachers.

"During the last five years there have been admitted into this depart

ment 540 white, and 110 coloured persons, making a total of 650.

"The improvement of the scholars, generally, is such as to merit commendation. Many of the elder girls seem piously disposed, and have profited much by the instructions given them. Two of them were confirmed on the 31st of March, 1822, and several others are anxious to prepare themselves for that holy rite. They have committed to memory large portions of Scripture, read a number of pious tracts, and appear to understand and reflect upon what they have read.

"The improvement of the coloured classes affords the highest satisfaction to their Teachers, and especially their attentive deportment during divine service. Sixteen, mostly adults, have been engaged since the last summer in committing to memory the Gospelsone young woman no less than 65 chapters, containing 2,784 versessome others, from 25 to 30 chapters.

"Although the ladies have not been able hitherto to effect all they so earnestly desire, they will still persevere, trusting that, by the aid of divine grace, their humble efforts will ultimately succeed. The Superintendent cannot forbear expressing her high sense of the continued zeal and diligence of the ladies associated with her."

Of the schools of Zion Church, reports, from which extracts are here given, have been laid before the Board.

"The Superintendents of the Male department of Zion Church Sunday School, present the following report→→

"At present engaged in the school are two Superintendents, and 16 Teachers, who have under their care and instruction 164 children, arranged in 13 classes; 12 white, and one of coloured: of these 119 are regular, and 45 irregular in their attendance. Since the last annual report, 10 Teachers have been admitted, and 141 scholars; 12 scholars have been honourably discharged and transferred to other schools, and a number, owing to removals and the inattention of their parents, cannot be found.

"In addition to the number of Teachers, there is a visiting committee of two members of the association, whe

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