you speak; calling us, as you think very finely, High Church, High fly ers, and Enslavers of Mankind. But, Sir, to let you and your party see, how little I am concerned at those names, let me tell you, I glory in them, and here make no difficulty to profess to be all that they truly import. I am for the heighth, as well as the breadth, and length, and depth of the Church, that is built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. I am as much for the highest pinnacle of it, as any other part, though it may be you would throw me down headlong from it, if you could, as the Jews did St. James, from the battlements of their temple. I also profess to be an Highflyer, whose endeavour is to fly upon the wings of the old principles, which you ridicule, as upon the wings of angels, to my Saviour, to the General Assembly, to the Church (the High Church) of the Firstborn, who are enrolled in Heaven, and to the spirits of just men made perfect. And last and most hateful name, you will find, by my answer, I am, as I have long been, one of those whom you miscall Enslavers of Mankind, by those strict, holy, and primitive doctrines, with which he that made us hath been pleased to limit the passions and actions of men, and restrain the lusts and liberties of flesh and blood.

ples I now defend, the law in my members, as the Apostle calls the inclinations of flesh and blood, would have me throw them off, as so many manacles and fetters; but the law of my mind, which I take to be superior, will not let me do it, but commands me to go through the straight gate, and walk in the narrow way to heaven. This, Sir, is my unfeigned endeavour, upon conviction, which I cannot overcome; this is my profession, which I must still own, and if you will have it so, my craft, my very priestcraft, by which I am not yet ashamed to declare, I have, as much as I was able, endeavoured, in your sense, to enslave mankind, and deceive the people; but which, in my own judgment, is to set men free from sin, which heathen, as well as Christian writers have always declared to be the greatest slavery of mankind."

FOR THE CHRISTIAN JOURNAL.

Raf

"You see, Sir, I have made a frank confession to you, and therefore you ought not to reproach me, or be angry with me, for my error, if it be my unhappy error. First, because I confess it; and, secondly, because I have enslaved myself by the narrow rigid doctrines of it, as much as I have endeavoured to enslave all other men. Sir, I farther protest to you, that as my flesh and blood is of the same nature with yours; so I have had, and still have as natural desires to be as much at liberty from the severe and sturdy old principles as you. Nay, I will farther confess to you, and all the world, that my first notions, for want of knowing better, had too much of latitude in them; and that since I espoused the princi

fles's Tour.

"FEW of the doctrines, and little of the spirit which once rendered it" (Geneva) "the glory of the Protestant world, now remain." "The pastors of its churches are, almost to a man, Arians or Socinians." "On Sunday, I debated much in my own mind where I should worship."

Every friend of the truth as it is in Jesus, must enter into the feelings of the Reverend Author in this dilemma. On the holy day, when it had been his delight to resort to public worship, for both the exercise and confirmation of his faith in the blessed doctrines of the Gospel, he is at a loss, even in a Christian city, to know where he can expect to find them re cognized or illustrated. But there was a refuge. God, in his providence, had provided a sanctuary in which his pure worship could not be alloyed by either the ignorance or the artifice of him who conducted it; and where much instruction in the sincere word of God was ever to be certainly found. The author bears testimony to this in a style which does credit to the

strength of his understanding, the piety of his heart, and his impartiality as an English dissenting minister. "Aware of the state of things in the churches of Geneva, and ignorant who and what I might hear, I determined for the English Episcopal Chapel. I felt the devotional part of the service extremely edifying, and was much impressed with the scriptural character, and deeply devotional spirit of the Liturgy."

The reader of this interesting volume cannot but regret that the respectable author, who rarely neglects an opportunity of deducing religious and moral reflections from the occurrences of his tour, should have been restrained from a very obvious improvement of the pious satisfaction he experienced on this occasion. Surely the edifying, impressive, scriptural, and devotional Liturgy which afforded him the only certain refuge from the consequences of the spiritual defection of this city, so eminent in the reformation, deserved something more than a mere passing notice. Did it not occur to him (or did dissenting consistency arrest the obvious remark?) that such a Liturgy must be a blessing wherever it is receivedthat to have the public worship of Almighty God governed by its requisitions, as indispensably binding upon him who leads that worship, must be its most effectual security against the pollution of erroneous and strange doctrine?

The sentiments of the eminent Dr. Buchanan are here forcibly brought to mind. Speaking of the Syrian Churches, he says:

"Here, as in all Churches in a state of decline, there is too much formality in the worship. But they have the Bible and a scriptural Liturgy; and these will save a Church in the worst of times. These may preserve the spark and life of religion, though the flame be out. And as there were but few copies of the Bible among the Syrians, (for every copy was transcribed with the pen,) it is highly probable that, if they had not enjoyed the advantage of the daily prayers, and daily portions of Scripture in their

Liturgy, there would have been in the revolution of ages, no vestige of Christianity left among them.

"In a nation like ours, overflowing with knowledge, men are not always in circumstances to perceive the value of a scriptural Liturgy. When Christians are well taught, they think they want something better. But the young and the ignorant, who form a great proportion of the community, are edified by a little plain instruction frequently repeated. A small church or sect may do without a form for a while; but a national Liturgy is that which preserves a relic of the true faith among the people in a large empire, when the Priests leave their ARTICLES and their CONFESSIONS of FAITH. Woe to the declining Church which hath no Gospel Liturgy! Witness the Presbyterians in the West of England, and some other sects, who are said to have become Arians and Socinians to a man. The Puritans of a former age did not live long enough to see the use of an evangelical formulary."

Let those who are blessed with such a Liturgy, be thankful for the privilege. Let them jealously guard against every innovation, which, by lessening a sense of obligation to any part, may tend to diminish a proper reverence for the whole, and thereby gradually deprive it of its wonted efficacy in preserving the true doctrines of the Gospel. If the present writer is not misinformed, the Genevan Churches have a Liturgy, but it admits of the interpolation or addition of prayers of the minister's own composing. Now it is obvious that many of the advantages of a Liturgy may be lost by the use of this liberty.

If we suppose that every part of the prescribed services is not binding on every occasion of public worship, and that the minister is at liberty to add any prayers of his own on such occasions, it is obvious that such omissions and such additions may be practised, as will defeat every good purpose of an evangelical Liturgy. The only safe rule, therefore, is to consider every part of the prescribed services indispensably binding upon every minister; and to follow the plain directions of the 34th Canon of the Church in the United States, which orders that " on all occasions of public worship, every minister shall use the book of Common Prayer, and no other prayer than those prescribed by the said book." L.

to

As it is my custom to attend the celebration of divine service in the week, as often as other necessary engagements will permit, I went Morning Prayer, in Trinity Church, on Wednesday of last week. I can hardly express the satisfaction I felt when we came to the noble anthem Venite Exultemus, on hearing the strains of the fine organ belonging to the Church, and the beautiful chant in which that inspired act of praise is usually performed in the Sunday services. The Gloria Patri after the Psalms of the day, and the Benedictus were also sung. This was rendered the more interesting and impressive from the circumstance of its being a treat very rarely enjoyed on Prayer Days. It gave rise to a variety of reflections in my mind, which I will endeavour to reduce to some order, and take the liberty, with your consent, of obtruding them upon your readers.

I could not help asking myself, why the sublime service of our Church should not always be allowed the additional effect which the primitive and legitimate music of the sanctuary is calculated to impart. By this I mean the chanting of the anthems, psalms, and hymns, which statedly occur. Provision is almost uniformly made for a species of music merely allowed, and by no means essential to the scriptural and edifying character of our Liturgy. Why should that which brings us to a closer imitation of the days of primitive piety, and to a nearer resemblance to what is revealed of the services of the Church Triumphant be more slighted and neglected? The chants are in a much more simple and

music, and scarcely ability to join in it, a sensation of disappointment is experienced, when, after the deeply affecting preparation for praise which is afforded by the part of the Morning Service preceding the Venite, that anthem is not allowed the natural expression which music only can afford, of its lofty strains.

Again; why should not the noble instruments which adorn the temples of our God, and are hallowed to the setting forth of his most worthy praise, be applied to this sacred purpose whenever a congregation of worshippers is assembled? Is it of less importance at some times, than at others, to have every impressive and edifying effect given to the services of the temple? Would it not tend to remove, in a degree, the indifference of people to the weekly prayers, if there were attached to them the additional solemnity afforded by the sound of sacred instruments? I could propose another very serious question, sug gested by observing that rarely when the exercises of the pulpit are to be superadded to those of the desk, are we denied the pleasure of rejoicing in that sound.

Indulging in such reflections, a singular fact excited some surprise in my mind. How is it that the finest anthem in the English language is uniformly deprived of the effect of music? I mean the Te Deum. I have never heard it sung, but on a few special occasions, and then, by a choir, in a style by no means adapted to the general use of a congregation. In Dr. Smith's collection, it is set to a chant with which the people could very easily become acquainted. And who would not feel his devotion heightened, when its majestic strains ascend in full and melodious chorus?

Methinks I hear the common objection which this age of spiritual coldness and decline so amply furnishes, that it would take too much timeit would be tedious. Now I will venture to assert, that the five or six, or more verses which are not unfrequently sung from the psalms or hymns in metre, together with the goodly symphonies in which our organists seem so fond of displaying their skill, occupy nearly, if not quite as much time, as would the chanting of the Te Deum. But to this we rarely hear objections.

If I am rightly informed, the chanting, in this country, is altogether too slow. Its correct execution would be very little slower than reading, and have all the effect of the natural accent, emphasis, and pause.

The proper improvement of our chanting in this particular, and preventing the unnecessary obtrusion of a species of music which is merely allowed, and was unknown till a very recent age, upon that time which we have hardly to spare for the genuine praises of the sanctuary, would allow us more fully to engage in them, without the unwelcome appropriation of time that we so much fear.

I could not help further reflecting how very few avail themselves of the opportunities of public worship afforded on the weekly Prayer Days. Indeed, it would seem that out of the parish in the churches of which they are statedly observed, few think themselves at all concerned in them; whereas it has ever been my impression, that this should be regarded, not as a parochial, but as a public benefit. But few, indeed, even on our solemn festivals (except when there is to be preaching) are seen to go up to the temple at the hour of prayer. It cannot, indeed, but be allowed that necessary avocations may often keep many from the sanctuary, days when those avocations may be fairly considered duties. But who will not sometimes let them be interrupted by pleasure or worldly interest; and yet how few, by the worship of their God? I have

on

ever thought that if it should please God to revive among us the primitive spirit of evangelical piety, one of its first evidences would be an earnest endeavour so to arrange the discharge of the various social duties, as not to be prevented by them from availing ourselves of every opportunity of join ing in the worship of his Church.

I was further led to query, why, in this large city, there might not be es. tablished the primitive pious custom for which Church has our Church SO amply provided, of DAILY MORNING and EVENING PRAYER. I think there would always be enough to form a Christian congregation; while it would be providing a facility and frequency of evangelical and edifying worship, very acceptable to many pious and devout people, and which, we might humbly hope, would be blessed to the increase of pure and undefiled religion.

Such, Messrs. Publishers, is the course of reflection into which my mind was brought by the circumstance I above stated. If you think the detail of it will be acceptable to your readers, or calculated to do any good, you will oblige, by inserting it,

Your's, sincerely,

CULTOR CHRISTIANUS.

New-York, May 21, 1819.

Diocess of South-Carolina.

FRIDAY, FEB. 19, 1819.

The following Parochial Reports, required by the 45th Canon of the General Convention, were presented by the Clergy, and read.

St. Michael's Church, Charleston. Right Rev. Nathanael Bowen, D. D. Rector. Baptisms, 55.-Marriages, 15.-Burials, 11.-Communicants, about 350 whites, and 130 persons of colour. An accession of several persons to the number of communicants has taken place within the year.

St. Philip's Church, Charleston. Rev. Christopher E. Gadsden, D. D. Rector. Baptisms, 123 infants, 18 adults.-Marriages, 47. Burials, 72.-Communicants, 320 white persons, 180 persons of colour. St. Paul's Church, Radcliffeborough. Rev. William Percy, D. D. Rector. Baptisms, 13.-Marriages, 7.-Burials, 9. This report was forwarded to the Convention.

Prince George's, Winyaw.

Rev. Maurice H. Lance, Rector. Baptisms, 7.-Marriages, 8.-Burials, 7.-Communicants, 60 whites, 6 persons of colour.

St. John's Church, Berkley.

Rev. John Jacob Tschudy, Rectori Baptisms, 4 white children, 7 black adults. Marriages, 3.-Funerals, 6.Communicants, 43 whites and 14 blacks: four white communicants and one black were added during the past year; whilst one white communicant and one black died, and another black one removed from the parish.

This report was, in conformity with the direction of the 45th Canon of the General Convention, addressed to the Bishop of the Diocess; and, after the usual subjects of such a report, the Rector of St. John's, Berkley, reported concerning another important matter.

As soon as the report was read, it was resolved, on motion of the Rev. Dr. Gadsden, that the thanks of the Convention be presented to the Rev. Mr. Tschudy for his attention to so interesting a subject, and that an abstract of his report be entered on the journal.

In compliance of which resolution the

following is subjoined.

"Having thus made the usual parochial report, I beg leave, Right Rev. Sir, to offer you another communication upon a subject, which is strictly conformable with that part of the Canon, which requires the ministers to report upon all other matters that may throw light on the state of the Church. This part of the report respects the spiritual condition of the blacks.

"From the commencement of my ministerial labours, Right Rev. Sir, this subject excited a lively interest in my breast. When I entered upon the duties of my office, as Rector of St. John's, Berkley, I conversed with gentlemen about the matter, but met in general with very little encouragement. In answer, however, to my earnest endeavours and frequent prayers, the Lord was pleased to suggest to my mind a mode, which has been adopted, and which promises utility, and will, I flatter myself, finally prove successful.

"About eighteen months ago I gave public notice, that on every Sabbath, after divine service, I would instruct such blacks at the place of public worship, as were desirous of being made acquainted with the way of attaining everlasting happi.

ness, and who brought me written or verbal assurances from their owners, that it was with their consent. This I did, with the view, in the first place, of making it more acceptable to my parishioners, and, secondly, to impress forcibly upon the minds of the slaves, that they ought to do nothing without the approbation of their masters. The instruction detains me generally about an hour after the usual time of divine service; but for this additional labour, should I prove a happy instrument, in the hands of the Lord, of saving one soul only from eternal per perdition, on, I shall feel amply rewarded.

"The progress, however, must unavoidably be slow; and much difficulty is in the way, arising from their not understanding the English language properly, and from my inability always to accommodate myself to their modes of expres sion: but a patient continuance in well doing will, eventually, effect a great deal. In the mean time, I inculcate strongly and repeatedly, the practical rules of sound morality, avoiding the deep, abstruse, and mysterious doctrines, incomprehensible even to the wisest men; and I regularly enforce the necessity of good behaviour and circumspect conduct. I make it a point, moreover, to inquire after them of their masters and overseers, whenever I visit them; and repeat again to them be-' fore the assembled catechumens, whatever report I receive concerning them. After this manner I excite their emulation to lead an exemplary life, and let them see that I regard them, even when out of my sight. As they cannot read, and must learn every thing from my verbal explanations, and their recollection of them, but little can be taught them at a time, and the lesson must be often repeated; nor can, for fear of creating confusion, a new one be given, until the former ones are all well known. Thus you will readily perceive, Right Rev. Sir, that it is necessary to continue this instruction every Sunday, from year's end to year's end; and that the person would be unreasonable, who, under such circumstances, expected a rapid improve

ment.

"Much has, nevertheless, already occurred to afford me great satisfaction. The blacks attend now both places of public worship in crowds, and the number constantly increases, and almost every Sunday new tickets are brought me for the admission of fresh candidates into the class of catechumens. The happy effects too of a rational instruction in the doctrines of Christianity, equally distant from the coldness of heathen morals and the extravagancies of fanaticism, have manifested themselves in the changed lives and manners of these people. Some of the greatest reprobates have become exem