race, justice demands the same for Episcopalians, who have followed the example with the most substantial and brilliant success. Witness the first and second Annual Report of their General Society. After the formation of the Episcopal Society, was it not both rational and natural to expect that the parochial schools of that denomination would have at once united with it, on the principle of preference to their own "household of faith?" Would they have sacrificed a single advantage by separating from the one, for which they would not have been most abundantly requited by a union with the other? Does Christian charity require of us a stronger feeling of attachment to those who are comparatively strangers, than to those of our own family, our kindred, our friends? I trust that intelligent minds will not charge me with the odious sin of bigotry if I answer in the negative. Again I aver my esteem for the amiable feelings of those of the contrary opinion, while I again confidently repeat the declaration of my conviction, that those feelings are improperly directed.

In remarking further upon this subject, I will speak of it with reference to the probable duration and efficient operation of the "Sunday School Union Society," and the benefits that will result to the Episcopal parochial schools now in union with that society, from their being united under the direction of the General Episcopal Society.

It is believed to be a perfectly sound and generally acknowledged principle, that all associations, as well religious as political, composed of different and discordant materials, possess in themselves a principle that infallibly tends to dissolution. In the ardency of desire to do good, men of opposite opinions, feelings, and habits, associate together for the better accomplishment of an important object. They forget that an equality of influence cannot be obtained, and that it is in the nature of things impossible to prevent the ascendency of the larger party. The minor parts of which the whole is composed, from the jealousy

inherent in the nature of man, become dissatisfied and indifferent; the system of measures becomes enervated; and, finally, the association is consigned to the "tomb of the Capulets." Its different members commence anew on the natural principle of unity in opinion as well as in object, and act with steady, energetic, and durable effect. How many of those catholic associations have been created and dissolved since the formation (upwards of a century ago) of the "Society for Propagating the Gospel in Foreign Parts," composed exclusively of Churchmen! When the whole machinary of the system operates upon the principle of unity in opinion, mode of worship, instruction, discipline, and object, a healthful, vigorous energy will prevail; and success, with the use of ordinary means, will infallibly result. This declaration is fully exemplified in the successful and harmonious operation of the " Protestant Episcopal Sunday School Society." This society supplies the various wants of its particular schools with promptitude; and the "Auxiliary New-York Bible and Common Prayer Book Society" consider them as primary objects of their benevolence in the gratuitous distribution of Bibles and Common Prayer Books.

In conclusion. I cannot but indulge the hope, that the period is not far distant when the "Protestant Episcopal Sunday Schools" will exhibit the cheering and gratifying sight of "Jerusalem at unity with herself," in principle and action; and that leaving others to proceed in the good work in their own way, they will unitedly pursue a steady and undeviating system of Sunday School instruction, that will comport with the peculiar and distinguishing principles of our excellent Church.

A TRUE CHURCHMAN.

New-York, 3d Aug. 1819.

We insert the above, confident that our readers will participate in the pleasure we have derived from the vein of piety and zeal that distinguishes it; and in full persuasion of the soundness and correctness of its principles. We would confirm the latter by the authority of the venerable senior Bishop of our Church, the Right Rev. Dr. White, of Pennsylvania. In a sermon preached by him at the assembling of the Sunday Schools of the Protestant Episcopal Church in the city and liberties of Philadelphia, he gives his opinion at large in the following terms.

" Another reason of resort to the medium of the press, was the giving of the greater notoriety to the opinion of the preacher-and, he may add, of his Rev. Brethren, so far as is known to him-that without condemning Sunday Schools in any other form than that preferred by them; and even with the acknowledgment, that in relation to some objects of charitable regard, there may laudably be a departure from that recommended; they wish to inculcate its resting as a duty on their own Church, to provide that the improvement in question, and every other which may be devised, be made subservient to the educating of the children of her poorer members in the doctrines of the Gospel, as they appear in her institutions. Further, it being a matter of notoriety, that a considerable proportion of the poor of the city are detached from the profession of religion in any form; and care of their spiritual interests being a debt lying on professing Christians generally; this Church ought not to be backward to take a reasonable share of it on herself." Pref.

"This leads to the mention of a serious contest in the same country [England]: some persons advocating the plan of indifference to the opinions of one Christian denomination or another. The clergy, awake to the tendency of this suggestion, took measures to add the new species of charitable institution, to the immense mass of schools of the old description, which have been for ages the ornaments and nurseries of their Church.

" It has happened that, with the expedient of Sunday Schools, there has crossed to this country the same question as to the conducting of them: and the opinion of your preacher being decidedly in favour of the principle VOL. III.

adopted by the English clergy, and acted on in the formation of the schools assembled in our presence, it may be proper in him briefly to assign his

reasons.

"There would be a good reason, if no other could be assigned, in the difficutly of acting on the opposite principle with consistency; which appears from this, that the prominent favourers of the plan have been found continually swerving from it, either insensibly or by design; and insinuating their particular dogınas under the shelter of a fancied liberality. This is a fact, of which unequivocal evidence might be produced, if it were a proper time and place.

"But it is more important to contend, that the principle cannot be acted on in the work of education, consistently with fidelity to the gospel ministry. Let it not be imagined, that there is here advocated the occupying of the infant mind with the thorny questions of scholastic theology. Our short chatechism is as free from this as any composition under the same name; and yet, if it should undergo a purgation, to accommodate it to the whimsical scheme proposed, there is scarcely a doctrine of the Christian revelation which must not give way to the pretended improvement in education.

" It is, therefore, with satisfaction, that your preacher perceives the plan preferred by him, to be acted on by the religious denominations of this city in general. But while he would consider the Church to which he belongs, if she should be inattentive to the crisis, as wanting in an important point of duty; yet, if there be any young persons who would be untaught on the plan preferred, so highly does he conceive of the importance of the elements of reading, as to approve of their being taught on a plan less desirable. On this account he has interested himself, during the last 27 years, in a school of that lower grade of merit; the utility of which has been felt; and, it is to be hoped, will retain the patronage of the public.

"The schools of the opposite description have not only the advantage

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of more enlarged instruction in religion than can be engaged in by the others, but that of bringing the instructed children to the churches: thus accomplishing one of the best uses of Sunday Schools-the preventing of much disorder, on that day in particular, in the streets.

"Under this view of the subject, your clergy have, from the beginning, encouraged, and will continue to do what is in their power, to promote the object of the zeal of those respectable individuals of both sexes, who have condescended to bestow their gratuitous exertions on this field of labour. For it is in these local associations that the great object is to be accomplished; so that when we patronize a combined society of our communion, it is for the purpose of giving a greater effect to the others, by the creating of a more general interest; and through that medium, by the creating of such pecuniary resources as are equal to the very moderate demand of this cheapest of all expedients for the improving of the condition of the poor."

The same prelate has twice brought the subject before his clergy in his conventional addresses. In 1818 he thus expressed himself :---" It is my earnest recommendation that what ever efforts may be put forth by my Rev. Brethren for the extending of this species of beneficent institution,

the instruction of them embrace the principles of Christian faith and worship as maintained in this Church, and be under the control of its ministry, There is an apparent liberality in the contrary scheme; eme: but but it is never con

sistently acted on, so far as my know ledge extends. If it should be acted on, there must be a surrendry of Chris. tian verity."

At the late Convention he repeated the same sentiment in nearly the same

words.*

The last Days of the venerable BEDE.

(From the Christian Observer for April, 1819.)

I HAVE been reading, with much interest, a work, the second volume

* See the last number of the Christian Journal, page 250.

of which is just published, entitled, "Horæ Britannicæ; or, Studies in Ancient British History; containing various Disquisitions on the national and religious Antiquities of GreatBritain. By John Hughes. 1818, 1819." The following narrative of the last days of the venerable Bede, as given in that work, may prove interesting to your readers.*

R. E.

I am, &c. "The account given of the last moments of the venerable Bede, by one

* Beda or Bede, surnamed the Venera.

ble, was born at Wearmouth or Jarrow, in the county of Durham, and, from his earliest years, educated in the monastery of St. Peter. The monastic life gave him the opportunities which he so ardently desir.

was devoted to severest studies, and his name and learning became so respectable, that pope Sergius in vain solicited his presence at Rome. He was courted by the most learned of his coun

trymen, and particularly by Egbert, bishop

of York, to whom he wrote, in the last years of his life, an epistle, valuable for the curious statement which it gives of the

ecclesiastical affairs of the times. Confinement and application at last overpowered his constitution; but though labouring under the complicated weight of a con. sumption and an asthma, he continued occasionally to impart instruction to the monks of the monastery, till he expired, 26th May, 735, aged 63. His remains were deposited at Jarrow, but afterwards removed to Durham, and placed with those of St. Cuthbert. Of his writings, which

were all composed in Latin, the most celebrated were his Ecclesiastical History, from the time of Julius Cæsar to his own age, collected from the annals of convents

and ancient chronicles-his Commentaries on Scripture, &c. His works were so universally admired, that not only his countrymen, but foreigners, were loud in his praises. Some, however, have severely attacked his literary character. He certainly possessed all the puerile credulity of the times; he indulged in the relation of legendary miracles. He wrote, says du Pin, (tome vi. p. 88) with surprising facility, but without elegance, art, purity, reflection; and, though his style is clear, he appears to be a greater master of learning than of judgment, or true critical taste. He was, however, according to Camden, Bale, Pits, and others, a man of superior powers of mind, and he shone like a meteor in the darkness of a barbarous age. So valuable were his writings considered, that a council ordered them to be publicly read in churches.

or

September, 1819.]

1

of his own scholars, is so very affecting, and displays so high a strain of devotion, that I think proper to annex it to the concluding papers of this volume, as an eminent instance of the peaceable and happy consummation of a good man's days." "See with what peace a Christian can expire!"

" The ancient narrative states, that about two weeks before Easter, he was much troubled with a difficulty of breathing, yet without pain; so that he led his life cheerful and rejoicing, employing his time in devout exercises, until the day of our Lord's ascension, which was that year on the first of the calends of June. He daily read lessons to his scholars, and spent what remained of the day in singing Psalms: he also passed all the night waking in joy and thanksgiving, unless when a short sleep prevented it; but awaking, he presently repeated his wonted exercises, and ceased not to give thanks to God, with hands expanded. He sang Antiphons, says the narrator, according to ours and his custom; one of which is, O glorious King! Lord of hosts! who triumphing this day, didst ascend above all the heavens, do not forsake us orphans; but send down the promised Father's Spirit of truth upon us. Hallelujah. When he came to the words do not forsake us, he burst out into tears, and wept much; and, when in an hour after he began to repeat what he had commenced, we wept with him; by turns we read, and by turns we wept; nay, we always read with tears. He often said and repeated, That God scourges every son whom he receiveth; and much more out of the Scripture; as also the remark of St. Ambrose, I have not lived so as to be ashamed to live among you; nor do I fear to die, because we have a good God. During these days he laboured to compose two works, well worthy to be remembered, besides the lessons we had from him, and singing of psalms; that is, he translated the Gospel of St. John into our own tongue, the Anglo-Saxon, for the benefit of the church; and some collections out of the book of notes of Bishop Isidorus, saying, 'I will not have my scholars read a falsehood,

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and to labour herein after my death, without any advantage.' This is one of the earliest accounts we have of any vernacular version of the Scriptures in Britain; and it shows that Bede had no mind to keep the word of God locked up in a foreign tongue. When the Tuesday before the ascension of our Lord came, he began to be more vehemently seized with difficulty of breathing, and a slight swelling appeared in his feet; but he passed all that day pleasantly, and dictated now and then, saying, 'Go on quickly, I know not how long I shall hold out, and whether my Maker will soon take me away. But to us he seemed well to know the time of his departure; and so he spent that night waking in thanksgiving; and the morning appearing, that is, Wednesday, he ordered that we should speedily transcribe what he had begun to pen; and this done, we walked till the third hour in procession, in honour of the saints, according to the custom of that day. One of us remained with him, who said to him, Most dear master, there is still one chapter wanting: do you think it troublesome to be asked any more questions? He answered, It is no trouble: take your pen, and make ready, and write fast. This he did; but at the ninth hour he said to me, Run quickly, and bring the priests of our monastery to me. He then spoke to every one, admonishing and entreating that they would carefully say masses and prayers for him, which they readily promised; but they all mourned and wept, especially because he said, They should no more see his face in this world. But they rejoiced when he said further, It is time that I return to him who formed me out of nothing: I kave lived long: my merciful Judge well foresaw my life for me: the time of my dissolution draws near, for I desire to be dissolved and to be with Christ. Having said much more, he passed the day rejoicing till the evening; and the above-mentioned youth said, Dear master, there is one sentence not yet written. He answer ed, Write quickly. Soon after, the young man said, The sentence is now written. He replied, Well, you have

said the truth. It is ended. Receive my head into your hands; for it is a great satisfaction to me to sit facing my sacred spot, where I was wont to pray, that I may also, as I sit, call upon my Father. Being lifted out of bed, and supported sitting upon the floor, he then sang, Glory be to the Father, and to the Son, and to the Holy Ghost, and immediately breathed his last.

"All that beheld this blessed father's death said, they had never seen any other expire in so much devotion and tranquillity: for as long as his soul continued in the body, he never ceased, with uplifted hands, to give thanks to the true ard living God."*

"Such," adds Mr. Hughes, " is the account of the happy exit of one of the greatest men of the Christian church, when his age and country. We may, peaps, discern some tincture of supetion in his desiring masses to be sai or him: but there is no mention of rgatory; no fear of death; no appi cation to the intercession of saints, nor use of the extreme unction. So much ardenty and devotion, in conjunction with unremitting regard for literature, are seldom instanced, even in a purer age of the church."

The private cell or study of Bede was in existence even to the age of the Reforn tion, for Simon Dunelmensis mentious, as being shown in his day, "that little mansion of stone where he was accustomed to sit, to meditate, to read, to dictate, and to write;" and it remained entire to the days of Leland, who speaks of it as a building low in its pitch, small in its size, and vaulted in its roof; containing an altar, although by that time neglected, "yet bearing in the middle of its front a piece of serpentine marble, inlaid into the substance of it." It is observed by Mr. Whitaker, that the rude oaken chair, called Bede's, was in existence in the year 1745, and had nearly been burnt as a popish relic, by an overheated mob. This being mentioned in a provincial newspaper, when Whitaker was then a boy of ten years old, made such a deep impression on his

• Preface to Stevens' Translation of Bede.

Polemical or Controversial Divinity Is Theologia armata, or that part of divinity which instructs and fur nishes a man with necessary weapon: to defend the truth against its enemies. Now, the good shepherd's office is not only to feed his sheep, but to secure them from the wolves, or else his care in feeding them serves only to make them the fatter and richer prey. And therefore St. Paul (Titus i. 9.) requires that the teacher should be able, both by sound doctrine to exhort his hearers, as also to convince or refute the gainsayers or opposers. Нес поп sunt τὸ τυχονος (as Grotius well glosseth on the text) every man cannot do this, and yet every teacher must. The times wherein we live do much heighten the necessity of this study: for we may enforce the duty on all teachers by the same melancholy argument that St. Paul doth in the fore-mentioned text. The teachers (saith he) must be able to convince gainsayers. Why so? He gives the reason, i. 10, 11. There are many unruly and vain teachers and deceivers, &c. whose mouths must be stopped; who subvert whole houses, teaching those things which they ought not. These unruly and vain teachers, these deceivers, were never certainly in a greater number than now they are. These men's mouths must be stopped-there is a necessity for it; for otherwise they will subvert whole houses, yea, and pervert whole parishes. Not that we have any hopes, in this age, to stop the mouths of our opposers, so as to make them cease speaking (for bawl they will to eternity, they are, as the apostle some where speaks, unreasonable men,