an instrument of this kind cannot be rendered absolutely perfect. But every American Episcopalian has a right to ask-why, when a certain authority is given to the bishops and the representatives of his Church, that authority is left contingent on the will of the party affected by it?

But, besides this, there is an important omission in this constitution. A printed "Letter to Lord Kenyon," bearing date London, June 18th, 1824, (p. 11,) declares that the following, having the signature of Bishop Chase, was "the basis of all donations" to the Ohio seminary, viz."that all acts and proceedings of the said school or theological seminary shall for ever be in conformity to the doctrine, &c. of the Protestant Episcopal Church in the United States of America, and to the course of study prescribed, or to be prescribed, by the bishops of the said Church; and on proper evidence of a default thereof, that the Right Rev. the Bishops of the said American Church, or a majority of them, as a Committee of the General Theological Seminary, &c. shall have power to institute an inquiry at law, and to see that the will and intentions of the founders and donors of the said school or theological seminary in Ohio be fulfilled.” Now, there is nothing in the constitution of the Ohio seminary which recog nizes this right of the General Seminary-although it was "the basis of all the donations" made in England to the one in Ohio. This may possibly be correct, or rather, well meant: it may be thought that giving the right of an inquiry at law to the bishops individually (quere, at their individual expense?) is an equivalent for their exercising that right as a Committee of the General Seminary. But should not the consent of the General Seminary have been obtained before a power vested in it by the very terms of endowment of the Ohio institution is taken away, or left unacknowledged? May I ask, whether the General Seminary still has this power, of appointing a committee of bishops on the Ohio school, on the ground of the condition annexed to the English dona. tions, and ratified by Bishop Chase? Your's, &c. INQUIRER.

"For the Christian Journal Messrs EDITORS.

I have frequently been struck with an anomaly in the usual manner of conducting our public service, by which, (as it seems to me, at least,) both rule and propriety are violated. At the first occurrence of the Lord's prayer in the morning service, the rubric annexed directs that "The minister shall say the Lord's prayer; the people-repeating it with him, both here and wheresoever else it is used in divine service." These words are general, and, as far I can perceive, admit of no exception. And this with good reason, since the prayer is of universal concern, enjoined upon all, and all are perfectly able to join in it. Yet, invariably, as far as my experience extends, the Lord's prayer is repeated by the minister alone, when he offers up the supplications of himself and the congregation for the divine blessing upon his instructions, previous to commencing his sermon. I would beg the favour of some of your correspondents to point out the reason of this variation, and the principles upon which it may be reconciled with the injunction of the Church. Your's, &c.

PHILORUBRICUS.

For the Christian Journal.

WE accede, with pleasure, to a request to publish the following; and should be happy to be made instrumental in promoting so good and so important a work. Considerations in favour of assisting the Congregation of Protestant Episcopalians at St. Augustine, so as to enable them to erect a Church: addressed to the friends of Religion, Morality, Public Improvement, and the Territory of Florida.

ized. It has been incorporated, and at This congregation has been duly organpresent numbers about one hundred souls. There are twelve communicants, and 20 children who have attended to be catechised. On the occasions of divine worship many persons not belonging to the congregation have been present. It is probable the number will be increased as well by the accession of new settlers, as by that of those persons who have not associated with any Christian assembly. Like most emigrants the members of this society here are poor. The country has not yet been sufficiently opened to afford proper scope for talent and industry.

That they should be attached to the principles imbibed in their tender years, and which they associate with the memory of beloved parents and guardians; that they should not merely prefer a worship to which they have been accustomed, but venerate a liturgy which has been almost universally admired,* and in the use of which pious persons of various ages and countriest have found so much delight; that they should desire their children to be brought up under the influence of the same spiritual advantages, and the neigh bours whom they esteem, and the territory of their abode to enjoy like opportu nities of religious instruction, incitement, and satisfaction, are, it is conceived, no more than is natural, and we may add commendable. We ask, then, our friends at home and abroad, whether they will not encourage these sentiments, and assist us to continue in our common faith. We ask those "in green pastures and beside the waters of comfort," to think of their brethren far from their native place, and the friends of their youth, and in addition separated from the Church of their affec. tions and their vows, from its Sabbaths, its sacraments, its sympathies, its ministers, its ineffable consolations, and its soul enlivening hopes. We ask them to enable us, though absent in body, to be with them in spirit on the Lord's day, close by the sacred altar, pouring out a common offering, in the same words, to our one Father and Redeemer. We ask their assistance that we and they, as far as circumstances permit, may take sweet counsel together,

and walk to the house of God in company -and we know, and are persuaded, that such an appeal to good feeling and solid Christian principle, will not, cannot be in

vain.

The delightful climate of St. Augustine, and its reputation for health founded on a just basis, the porous nature of the soil, and its contiguity to the ocean and the gulfstream; a reputation which cannot be

* Robert Hall, the celebrated Baptist preach er, says, "Though a Protestant dissenter, I cannot be insensible to the merits of the liturgy. I believe that the evangelical purity of its sentiments, the chastened fervor of its devotion, and the majestic simplicity of its language have combined to place it in the very first rank of uninspired compositions." Dr. Clarke, the very learned Methodist minister, says, it is "a work almost universally esteemed by the devout and pious of every denomination, and the greatest effort of the Reformation next to the translation of the Scriptures into the English language." Again, it is a work which all who are acquaint ed with it deem superior to every thing of the kind produced either in ancient or modern times.

The Liturgy has been translated into Latin, Greek, French, and the language of the Nort Ah-merican Indians; and it is believed also, in part, into some of the Asiatic languages. VOL. IX,

rendered suspicious by the peculiar cir cumstances of the sickly summer of 1821* -a reputation unrivalled by any situation in the southern states, authorize the belief that it will be much resorted to by the wealthy at all seasons, by those who are seeking a healthy summer residence, and by invalids as well from the north as from the south. Shall they come here and be debarred of their religious privileges? Shall the Christian in time of sickness be permitted to sigh in vain for the visits of his minister, and the consolation of the holy communion?

A considerable proportion of the members of our Church here will probably be transient persons. To their spiritual welfare the pious and benevolent cannot be insensible. Indeed, among the changes of this mortal life, who can say that he, or some most dear to him, may not be called hither, and have reason to rejoice in those means of grace for the foundation of which his pious liberality has assisted to make provision? Perhaps this paper may fall into the hands of persons who, or whose friends, are indebted, under God, for the restoration of health and the prolongation of life to this balmy and cordial climate; and how can they express their pious gratitude more significantly than by contributing to erect a temple to the honour of the Lord of life, in which his children may assemble, to indulge in the joy of thankfulness, and to testify their affection towards their divine benefactor for all his goodness towards them and to all mankind, through our blessed Saviour Jesus

Christ.

The convenient position of St. Augustine in relation to the West Indies, and to a large tract of the United States, connected with its remarkable salubrity, justifies the expectation that it will at no distant period, be the seat of academies, and perhaps a college. As the members of the Episcopal Church are numerous in the Atlantic portions of the Carolinas and Georgia, it is probable that many of the youth will be of that denomination, and it is both natural and reasonable that their parents should wish them to have the opportunity of attending on the worship

of their own Church.

There are several Episcopalians, and probably many who would become such, scattered through East Florida. On Ame lia Island there are said to be about two hundred white persons, besides a large number of slaves. At Jacksonville, 40 miles from St. Augustine, it is thought a congregation of one hundred persons could now be collected.

* In 1821, there was an unusual accumulation of morbid matter in the city, and a crowded population, consisting of many person entire strangers to a warm climate.

16

With such pretensions, the sermon scarcely presents a fair subject of criticism. Nevertheless, our wish to express our approbation of the sentiments it contains, and our desire to contribute to a general dissemination of information respecting the distinctive principles of our church, induce us to offer a few remarks. The text, (or, rather, motto, for the author acknowledges, p. 5, that in its original connexion it "has no reference to the church,") as it respects the general nature of the subject, is apposite. We must object, however, to its application to any human institutions to the extent to which it is carried by our author. That our church, as regards its divinely instituted ministry, its administrations of the sacraments, and its fundamental doctrines, is "perfect, entire, and wanting nothing," we readily and gladly allow. Nay, more than this, it is our opinion that in all its doctrine, discipline, and government, it is more perfect than any other Christian society now existing. But that its rites and ceremonies, its offices and liturgy, in all the unimportant particulars noticed in this sermon, are absolutely "perfect, entire, and wanting nothing," is more than we can concede. Much of this part of our discipline has an unavoidable reference to particular circumstances, and might, with propriety, be changed, in a change of cir

cumstances.

The sermon, we are informed, (p. 2,) was originally delivered upon two distinct occasions. This accounts for an inaccuracy in the division, which, at first sight, struck us pretty forcibly. The division is as follows:-the forms and ceremonies of the church are considered first; next, its method of instruction; then, its doctrines and ministry; and, lastly, the liturgy, considered as a manual of devotion. To the first article, one-fifth of the whole sermon is devoted, while the more important subjects of doctrine and ministry are hurried over in a comparatively small compass. In a sermon on the perfection of the church, we would only have considered its doctrine, its minis

ceremonies and method of instruction ought to have had the least prominent station in the discourse. The author has evidently been led into the contrary course by having treated of the two first heads in a single discourse, to which the others were afterwards subjoined.

Of the spirit in which the whole sermon is written, we cannot speak too well. With an ardent attachment to his own church, the author preserves throughout a tender respect for the feelings of others, which is deserving of high commendation. In praising the principles and institutions of our church, he evidently utters the feelings of his heart, and frequently does it with an energy and freedom, which must communicate something of his own impressions to his hearers or readers.

The remarks on the customs and ceremonies of the church are ingenious and judicious. Vindicating our posture during prayer, the author observes, that "independent [independently] of the obvious propriety of such a posture during such an act, we find the practice sanctioned, and recommended, I had almost said commanded, by the highest authority that can be named. In what posture were Solomon and Ezra, David and Daniel, Peter and Paul? in what posture was the adorable Saviour seen praying? it was kneeling." (p. 7.)

On that admirable hymn, the Te Deum, he has the following remarks:"Morbid indeed must be the sensibi

lity of that person, who listens not with pleasure, who feels no elation of soul, when that hymn in the morning service, our incomparable Te Deum,' is recited. Never was penned any human composition which seemed to breathe a more heavenly spirit. Never was any human composition clothed in more heavenly language. Indeed, we do it injustice, to call it a human composition. No small portion of it is in the very language of Scripture. Yea, you have in it the very words, which the immortal seraphim use, when, approaching the Father, of an infinite majesty, his adorable, true, and only Son, also the Holy Ghost, the Comforter,' they worship the blessed Trinity, saying, 'Holy,

Holy, Holy, LORD GOD of Hosts.'" (p. 8)

We would merely notice, as a slight blemish, the frequent recurrence of the interrogative form of speech, throwing a sameness over the texture of the whole discourse.

The remarks on the course of instruction adopted by our church, which is one of the peculiar excellences of her form of service, and is so remarkably adapted thoroughly to furnish her members with the principles of Christian faith and practice, are interesting and instructive. Far from considering, with the bigotted Mosheim,* our particular commemoration of the apostles as a superstitious corruption, our author regards it as an incitement to an imitation of their holy lives and exemplary conduct. A slight inaccuracy may be noticed in the enumeration of "the other most eminent saints of the primitive church," among the persons thus noticed by our church. The apostles Paul and Barnabas, with the protomartyr Stephen, are the only Christian saints, beside the twelve apostles, commemorated in our liturgy.

The only defect in that part of the sermon which is devoted to the consi

deration of the doctrines of our church, is its brevity. It has been her peculiar misfortune to be persecuted and reviled for doctrines which she does not hold, and practices in her members which she does not allow. Her adversaries have created the blemish in their own imagination, and then severely and contumeliously condemned the body to which they have assigned it. From such reproach our church is best vindicated by a calm and perspicuous statement of her doctrine. In this, as in every other particular, she "requires only to be known and impartially examined, to cause her to be admired.”

Such a statement our author has given, and perverse must be the judgment that can condemn them as thus laid down!

In his account of the ministry of our church, Mr. Cuming is peculiarly excellent. Its nature, its succession, and its distinction into three separate or

* Ece. Hist. cent. xvi. pt. ii. c. i. S-vi.

ders, are luculently displayed, and ably vindicated.

The excellence of that venerable composition, which monopolizes the praise and admiration of all who are acquainted with it, our liturgy, is set forth at some length, and with convincing plain. ness. The whole sermon, and this por tion in particular, deserves the attentive perusal of those who would be informed of the practical influence of our church. The nature of the subject must interest every churchman, and we venture to assert, that the manner of treatment will not lessen that interest.

We cannot conclude better than with the concluding paragraph of the dis

course.

"Finally, my brethren, bless God that you belong to a church, whose moderation and liberality are commended by all but the narrow minded sectarian, and the enemies of all religion; whose mode of worship is distinguished for order, beauty, and solemnity; whose ministers derive their authority to dispense the sacraments from a source of unquestionable purity; whose doctrines are all the doctrines of the Bible, and none other; a church which is founded upon the apostles and prophets, Jesus Christ himself being her chief corner stone. And 0, forget not, I thus perfect and entire, wanting nothing, beseech you, that though your church be her members constantly increasing, notwithstanding all the efforts that are made to prevent hier prosperity, it can avail you nothing if you be deficient in evangelical purity, love, and piety; if you be only alit, then, your constant endeavour, by God's most, and not altogether, Christians. Be help, to let your conversation be such as becometh godliness.' Labour to adorn and recommend the church by holiness of life. Pray ever to the Lord of all power and might, to graft in your souls the love of his name, and increase in you true religion. 'Hold fast' your 'form of sound words.' Follow, as far as the infirmity of your nature will allow you, the footsteps of our adorable Redeemer. 'Walk as he walked ;' and,' perfect and entire, wanting nothing, will you be hailed on that day, when the wicked shall go away into everlasting punishment,' and the righteous, clothed in white robes, with palms in their hands, and a crown of glory sparkling on their heads, shall stand on Mount Zion, in the

temple of the living God, ascribing unto the Father, Son, and Holy Ghost, all might, majesty, power, and dominion, for ever and ever."

R.