"Eusebius, 315, traces back the bishops of Jerusalem in a line to James, of Rome to Linus, Alexandria to St. Mark, of Antioch to Euodius, of Crete to Titus.

"At the council of Chalcedon, it was declared, that an uninterrupted succession of twenty-seven bishops of Ephesus could be reckoned from Timothy to that time.

"This testimony of the fathers does not well accord with Congregational Episco. pacy; for Tertullian says, 'the Christians were so numerous as to constitute the greater part of every city. We are of yesterday, yet every place is filled with us.' Eusebius compares the Christian churches in every city, their thronged and crowded societies, to grain heaped upon a barn floor. The church of Rome, at this time, was so numerous as to have 46 presbyters under

one bishop.

"These are the arguments for three unequal orders of clergy in the earliest ages of the Church. Have, then, the advocates for parity in the ministry, any foundation for the assertion, that soon after the apostles there was a gradual usurpation of authority by a few over the many? An innovation like that of one presbyter assuming power over others of the same rank, would not have been passed by without resistance, nor without being recorded.

ge

"The Episcopal form of government prevailed till the 16th century. Soon after the reformation, the Episcopal controversy arose. The followers of Luther generally adhered to Episcopacy. Calvin, from the exigency of the times, as he probably argued, adopted the Presbyterian mode. But what says he of Episcopacy? "Referring to the English Church, he says, if they would give such an hierarchy, in which the bishops should be superior as yet to be subject to Christ, then will I confess that they are worthy of all anathemas, who will not reverence it, and be subject to it.'

"The preceding arguments, respected brethren, have for years appeared to me important. Whether they agree with rea. son and scripture, and if so, what inferences may be drawn from them, you, on examination, will decide.

"Upon you and myself, I supplicate divine assistance, that we take heed to the ministry to fulfil it for the honour of Christ, and that we may know and pro

mote, what shall be for the beauty and order of his house."

This Congregational clergyman is no mean advocate for Episcopacy. His work is brief but pithy-showing that he had well investigated and fully uninduce others to inquire after the same derstood his subject. We trust it will truths; and should they arrive at the like happy conclusion, their candid acknowledgment of it will do them, as we are sure it will do this gentleman, great and lasting credit.

"A Plea for the Church in Georgia: A Sermon delivered in Christ Church, Savannah, on Sunday Morning, April 26th, 1829, Convention of the Diocese of Georgia. at the opening of the seventh Annual By the Rev. Hugh Smith, A. M. Rector of St. Paul's Church, Augusta. Published at the request of the Convention. Augusta, 1829."

This sermon, by a resolution of the convention, is printed with the journal of its proceedings. It is an ardent and animated appeal on behalf of the Church in Georgia. The text is from the latter part of the 2d verse of the 7th chapter of the prophet Amos ;— "By whom shall Jacob arise? for he is small;" and the author commences his discourse with this exclamation :"How very appropriate, my brethren, to our condition and prospects as a people, is this earnest and affecting appeal to the heavens!" and then remarks, that although the state is one of the largest in our extended union, yet their spiritual " Jacob," or Israel, to which they are attached, is "small," small indeed. He laments this state of things; but resting his hope on the strength of the Christian's faith, he thus encourages his auditors :

"I have not arisen, brethren, to dishearten you by so cheerless a prospect, or to urge upon you this cold and comfortless counsel. Better prospects open before me-more active measures suggest themselves to my mind, and demand my approval. I have read the promise in the volume of truth, that a little one should become a thousand, and a small one a strong nation.' I have seen it verified in the past history of the Christian Church. faithless, but believing,' I am persuaded that it may, and I trust that it will, be so in our own case. Our present feebleness, in

Not

stead of driving us to despondence, or inducing us to shut up our energies in inaction, should be the strong stimulus to zealous, persevering effort. Instead of doubting whether our Israel may arise, we should only be disposed the more earnest. ly to inquire how, and "by whom it shull arise ?"

To those who are personally acquainted with Mr. Smith, the amiableness of his character, and his affection ate and earnest manner of preaching, are well known: that manner, and the fervidness of his style, are conspicuous in the work before us. He presses upon his hearers, with great warmth, the duty of personal faith and efforts, as a means whereby their Israel must arise; and further to attain this object, he proposes to awaken a generous Christian interest in others, so as to elicit the concurrent efforts of Christian friends.

"When I think, brethren, how the cry from distant and heathen lands has been heard and answered by Christendom, I cannot think that they who are severed from us by no wide geographical limits, who dwell under the same happy government, and have the closer tie of Christian brotherhood-they who are bone of our bone and flesh of our flesh,' will have neither sympathies nor charities for us! It is uttering no humiliating cry of pauper. ism-it is no degrading casting of our selves upon the eleemosynary kindnesses of our brethren abroad, to tell them, that this is indeed the hour of our need-that the productions of our soil are diminished in value to very nothing-that gloom and embarrassment rest over our commercethat our cities, which had so nobly provided for their own spiritual wants, and which would so willingly have aided others, are burned with fire;' and that all that can be spared to the cause of charity or of God, is pressingly demanded for the relief of homeless, helpless sufferers. Now, then, let our brethren help us, in regard to our spiritual necessities, and it will be charity indeed."

The need of spiritual teachers is set forth, and their want greatly regretted throughout the discourse. To his younger brethren in the ministry, he addresses the following animated appeal:

come and share our unequal contest for the victory of truth. Why, oh why, that thronging and clinging of our youthful brethren around vineyards already success. fully cultured, and supplied with their own efficient and pledged labourers; where they can at best but aid those who scarcely need aid, and at last enter into other men's labours?' Here is a field, wide, rich, promising; waiting for the good seed of the word,' and capable of producing an abundant harvest to the glory of God. If there be zeal, if there be kindness, if there self-sacrificing, high-souled devotedness of be among them the warm heart, and the those to whom Christ is all, and in all,' and who would give all for Christ, some at least will hear our cry, and will come over and help us." "

The correctness of the closing observations-the true Christian spirit diffused through them-the well me. rited encomiums on our devotional formularies, assure us, that notwithstanding our extracts have already been large, we shall meet the wishes of our readers, especially as but few can obtain a copy of the sermon, by inserting what follows:

"Again, brethren, in the prosecution of this evangelizing work, let us remember, that we enter not into the field to wage an unhallowed, unchristian warfare against others who may regard themselves as 'soldiers of the cross, and be warring against sin and Satan. If they do at all cast out the evil spirits in the name of Christ,' who are we that we should desire to 'forbid them,' because they follow not us ?' Our Master has said, 'forbid them not' We propose not, therefore, any unkind, unchristian interference with those who go not with us to the work of the Lord. There is room enough for us and for them; and each may do good in his own way. Our true policy undoubtedly is, to avoid all needless collision with them, which may weaken our common force against the common enemy, and all needless incorporations with them, which would involve us in their difficulties, mistakes or defeats. As far as we deem them wrong, we would strive and pray that they may be brought to the acknowledgment of unadulterated truth-as far as they are right, we would

bid them God speed.' However widely we may differ from them on some points, firmly, but prudently and temperately inand however honestly we may avow, and

culcate our own views, we would still remember, that by them also Christ ie preached, and therein do we rejoice, yea, and will rejoice.'

"Influenced by such a spirit, and acting under such feelings, surely, brethren, we

may reasonably expect a reciprocity of Christian kindness and comity. We work for God, and we should not therefore be opposed by the servants of God. The dis gusting and degrading acts of studied proselytism, are foreign to our institutions, and to our social spirit. We do but propose to open a spiritual asylum for our own spiritual outcasts, and for others who have no spiritual home-to lift up a standard for our own people, and for the people who have rallied round no sacred banner -to do the utmost good in our power, according to our own views of expediency, and in our own way. In this, we only do that which others do. We but imperfectly fulfil our duty to our own members-to the Church-to the Christian public, and to the great Head of the Church. We only enter upon a work, the non-performance of which has too long been our reproach, and may, perhaps, be justly demanded at our hands.

"Our articles of faith, and our devo tional formularies, have long been before the Christian public, and Protestant Christendom has long since passed upon them its decision, and sealed them with the stamp of its general approval. Some of the warmest admirers and eulogists of both have been those who from the preju dices of education, or from some minor grounds of preference, have been attached to some other communions. In endeavouring then to extend a Church, built upon the foundation of apostles and prophets, Jesus Christ himself being the chief corner stone,' in which the humiliating and converting doctrines of the cross shall be preached, and the worship and the ordinances of God maintained, we shall in some small degree at least, be advancing that good work to which so many Christian hearts are devoted, 'casting in our mite,' into that rich fund of spiritual privilege, which is the glory and the comfort of this latter day,' furthering the cause of the Redeemer, and the salvation of souls. Surely, then, all that love the Lord Jesus Christ,' will rejoice in our suc

cess.

"Brethren, there is a state of society, a degree of advancement peculiarly adapt. ed to the successful introduction of our services-when enlightened minds ask for an enlightened ministry, and when piety looks for warmth without extravagance for zeal united with knowledge, and tempered by prudence. In many parts of the diocese, that state has confessedly been reached; and in these I am persuaded those services would be hailed with de light. Our enlargement, hitherto retarded by unavoidable causes, may now rea sonably be anticipated on human grounds of probability, far more, under the sanc tion of divine promise. Let us not miss the golden season of opportunity: let us

not be outdone by so many, who, at least in our estimation, cannot boast so ancient in origin-so sublime a worship-so well ordered a polity. Now let us be strong in the Lord, and in the power of his might. We have only to establish the Church, to provide for the settlement of its minis. try, and for the observance of its ordinan ces; and it will then make its own way, and manifest its own power; for it carries its witness with it, and the shield of God for its defence.

“Brethren, if indeed we are in earnest, let us prove it in deed rather than in word. If we believe, let us act as those who do believe. When we find our hearts grow. ing faint, and our hands becoming slack, let us think upon the sure word of prophecy ;' and let our eyes look upon the fair scenes which its heavenly pencil hath sketched to our view. Behold! God hath said it, and it shall be done. This moral desert over which piety well might weep, shall yet rejoice and blossom as the rose: it shall blossom abundantly.' Yea, to carry your thoughts still farther, this whole earth, now filled with violence and crime, shall yet become the kingdom of the Lord, and of his Christ. Let us then perform our part towards the furtherance of God's mighty schemes. Let us do what we can, and God will do what we desire. 'Jacob shall arise, and his cause, and the cause of his God, be glorified.'

"The path of duty is plain-the obligation to it universal and commanding-its effects are certain as the pledge of Godits rewards through his free grace and infinite mercy, in Christ Jesus our Lord, are as high as heaven,' as lasting as eternity."

·

"A Charge to the Clergy of the Protestant Pennsylvania; delivered at the Convention of Episcopal Church in the Commonwealth of that Diocese, held in St. Andrew's Church, Philadelphia, on Wednesday, May 20th, 1829. By Henry U. Onderdonk, D. D Assistant Bishop of the Protestant Episcopal Church in the Commonwealth of Pennsylvania." Philadel phia. Harding. Pp. 20.

We are not disappointed in this primary Charge of a prelate whose elevation we felt as a happy event in the particular circumstances in that portion of our Zion where he was called to act. We were well persuaded that his conciliatory manners would do much towards quieting the vehemence of party spirit, and, in a degree, restore peace to that distracted diocese; and that his strict orthodoxy, his great industry, his talents, and his method of using them, would exert salutary influences on the Church at large, and assist in advanc

ing the standard of the episcopate. With such impressions, we could not without considerable interest, read the first Charge of a prelate in whose cause they were enlisted; and we are free to say, that its character will in no shape disparage the episcopal office, nor derogate from the high standing in which we have been accustomed to place the author.

The subject he has chosen is, the · comprehensive scope of religion, as extending from the first roots of doctrinal principles, to the varied branches of sacred observances and institutions established in the Gospel: and his remarks extend to the doctrines and institutions of Christianity, and to the duty of preserving them both pure and entire; leaving the subject of worship for future discussion. We shall make but one extract, taken from the latter part of his subject, in which it will be seen, that while he presses upon his clerical brethren, the avoiding of all ecclesiastical intermixtures with other denominations, he extends the hand of charity and good-will to the accredited clergy of every Christian sect.

"Christian doctrines and Christian institutions may, as has been shown, exist in different degrees of perfection and of regularity; but it is self-evident that we are bound to refuse all countenance to the imperfections and irregularities which are brought upon them. Even divine things committed to human care may be intermixed with evil; if the evil be not over flowing and destructive, the things still remain divine; but it is a clear obligation never to further in the least the evil thus intermingled. No reasoning can possibly be sound that would diminish in any degree our obligation to adhere to the faith and the institutions appointed by God, as God appointed them. It follows, of course, that we must refrain from ecclesiastical fellowship, and from all other ecclesiastical intermixtures that directly or indirectly compromise the interests of what we deem the truth, with those who conform not to the and pure entire 'counsel' and 'commandments of God.

Such a course is required by consistency; what we conscientiously disapprove of, we must never

encourage; and what we believe to be right,

we must never jeopardize.

"But, in all social and civil duties, and in all the courtesies, and all the charities of life, there should be no distinction whatever among those who bear the different names of different religions or creeds. All civilities and all personal kindnesses should be as free and as abundant, (I need not add, as cordial and sincere,) to those who dissent from us, as to those who agree with us. And, besides the equal privileges secured by law to all religions, every kind of deference conceded by society at large to the sacred order, should be rendered, with entire equality, to the accredit

ed clergy of all denominations. Not to allow these rights, whether of benevolence or of decorum, to our fellow Christians and fellow-citizens, would amount to a species of intolerance. The Almighty bestows the sun and the rain on the, evil as well as on the good, though he rejects the one, and loves only the other; and we, though we allow not, and oppose the errors of

our mistaken brethren, should never dare to regard them with less favour than their and our Father does even the worst of his unworthy children. In the parable of the good Samaritan, our Lord denounced the bigotry of refusing kind offices to those who dissent from us in religion; but he deemed it no bigotry to tell the Samaritan woman plainly, ye worship ye know not what,' 'salvation is of the Jews."

We cannot, however, dismiss this excellent Charge without entering our protest against one point which it seems strenuously to advocate. At page 13, the bishop states-"The visible church includes all who are baptized; and though unauthorized persons ought not to perform the rite, yet all baptisms in the name of the Trinity, once performed, are to be held valid ;" and in a note on the same page, he adds-" it must be a fearful thing to repeat a baptism." We are very much mistaken if this is the doctrine of the Church as exhibited in her standards; and we know that it is counter to the practice of some of the best clergy in our mother Church, in the Scotch Episcopal Church, and in our own Church. The rite has several times been administered to adults, if not by our present diocesan, at least by his immediate predecessor-than whom there is no more spotless character on their own request, after having received baptism in other communions. We believe, however, that no one has ever been repelled on account of lay baptism, but that such, satisfying their own minds on this point, have always been admitted to full communion. We make this objection by way of caution to those who may be placed in the circumstances under consideration; so that, while they pay due deference to the opinion of the bishop, they may pause and examine for themselves.

General Theological Seminary.

The annual meeting of the trustees of this institution was held in this city on Tuesday, June 23d, and the three following days. There were present the bishops of Pennsylvania, NewYork, New-Jersey, and Connecticut; and clerical and lay trustees from Connecticut, New

York, New-Jersey, Pennsylvania, and SouthCarolina. Some notice of their proceedings will be given in our next. We have, at present, only room for the report of the Faculty. It is as follows

"The Faculty of the General Theological Seminary of the Protestant Episcopal Church in the United States respectfully report to the Board of Trustees, that the course of instruction in the several departments has continued, during the past year, as formerly. The admissions into the Seminary have been nine, as follows:

"October 6, 1828.-Edward Eastburn, A. B. of New-York; Benjamin I. Haight, A. B. of New-York; John Morgan, A. B. of Connecticut; and Lewis Thibou, jun. of New-York.

October 11, 1828.-Matthew H. Henderson, A. B. of Pennsylvania; Frederick Beasley, jun. A. B. of Pennsylvania; John M. Robertson, of Maryland; Joseph Scott, jun. A. B. of Connecticut.

"January 15, 1829.-William Norwood, A. B. of North-Carolina.

"Of the above, Messrs. Henderson and Beasley entered the second class, and the others the third.

"Dismissions from the Seminary have, at their request, been granted to Mr. Goldsborough, of the first class; Mr. Atwater, of the second, and Mr. Morgan, of the third.

"Mr. Scott, of the third class, is now absent by leave of the Faculty.

"The present number of students is 23, viz. First Class-John M. Guion, A. B. of New-York: Robert W. Harris, A. M. of NewYork; Paul Trapier, A. B. of South-Carolina; Edward Ballard, of New-York; Edward Y. Higbie, of Delaware; Hewlett R. Peters, A. B. of New-York: John Wiley, jun. of NewYork; Ulysses M. Wheeler, A. B. of NewYork.-8.

"Second Class.-John F. Ernst, A. B. of New-York; George E. Hare, A. B. of Pennsylvania; James A. M'Kenney, of New-York; John V. Van Ingen, A. B. of New-York; Charles W. Bradley, of Connecticut; John M. Forbes, A. B. of New-York; Henry J. Morton, A. B. of New-York; Matthew H. Henderson, A. B. of Pennsylvania; Frederick Beasley, jun. A. B. of Pennsylvania.-9.

Third Class.-Edward Eastburn, A. B. of New-York; Benjamin I. Haight, Á. B. of New-York; Lewis Thibou, jun. A. B. of NewYork; John M. Robertson, of Maryland; Joseph Scott, jun. A B. of Connecticut; William Norwood, A. B. of North Carolina.-6.

"Agreeably to the alterations in the statutes made by the trustees at their last session, the Theological Society has been discontinued, and the students assembled in the chapel every Monday evening, in the presence of one of the professors. On the first evening of their thus assembling, the evening service of the Church was performed by the professor, and a practical religious essay read by a student, the subject of which was afterwards made the topic of familiar colloquial remark by the professor and students. The exercises, including the portion of metre singing usual in public wor ship, and the appointed prayers for the Seminary, were closed by the professor, with appropriate prayers and the benediction from the liturgy. These exercises were repeated every second Monday thereafter; and were designed VOL. XIII.

to be, and it is believed were, in a good degree, promotive of personal piety, and of facility in familiar conversation on religious subjects.

"On the second evening of the above mentioned meetings of the students, after an intro ductory office of devotion by the professor, critical theological dissertations were read by two students, and made the subjects of remark, respecting both matter and manner, by the professor and students; and the exercises closed with prayer by the professor. On these occasions the students were accustomed not only to the writing theological theses, but also to the discussion of religious subjects, and of points connected with style, delivery, &e.

"The Monday evening exercises were discontinued after the Easter vacation.

"The Sunday services, and administration of the communion, in the chapel, have continued regularly through the year; and the Sunday School, consisting of upwards of 200 scholars, continues in very successful operation. Signed in behalf of the Faculty,

Attest, J. H HOBART, President. BENJ. T. ONDERDONK, Secretary. New-York, June 22, 1829."

On the Wednesday and Thursday during the session of the trustees, the public examination of the students was held; and on Friday the commencement was celebrated in St. John's Chapel, as follows:

A procession was formed at the residence of the Right Rev. Bishop Hobart, and proceeded thence to St. John's Chapel, in the following order :-Janitor, Students, Faculty, Wardens and Vestrymen of churches, Founders of Scholarships, and Officers of Education and Scholarship Societies auxiliary to the Seminary, Trustees, Clergy, Bishops.

The exercises commenced at half past nine o'clock A. M. in the following order :Voluntary on the organ.

Introductory devotions by the presiding bishop.

Singing--Last four verses of the 1224 Psalm, with the Gloria Patri.

A dissertation on "The Necessity of Revelation." By Ulysses M. Wheeler, A. B. of New-York.

A dissertation on "The Necessity of Divine Grace." By W. Ballard, of New-York.

A dissertation on Job's Knowledge of the Redeemer, and of a Resurrection." By Hewlett R. Peters, A. B. of New-York.

A dissertation on "The great Excellence of the Ministerial Commission." By John Wiley, jun. of New-York.

Anthem by the choir.

A dissertation on the question, "Whether Mankind were subjected by the Sin of Adam to Annihilation, or to cternal Punishment?" By Robert W. Harris, A. M. of New-York.

A dissertation on the question, "Whether the System of future Rewards and Punishments, as exhibited in the Gospel, is derogatory to Virtue?" By Edward Y. Higbie, of Delaware.

A dissertation on "The Intrinsic Inefficacy of Repentance to secure the Divine Favour." By John M. Guion, A. B. of New-York

A dissertation on "The Command to sacrifice Isaac." By Paul Trapier, A. B. of South

Carolina.

Presentment of the First Class, by the Fa culty, to the presiding Bishop, for receiving their Testimonials.

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