The paper on the Qualifications and Duties of Missionaries is important and just. The days have long since passed, in which it was considered, that any person, with sufficient piety and zeal, however deficient in mental abilities and attainments, would be competent for a missionary. It is now generally admitted, that the mental powers and literary attainments of a missionary should be equal, if not superior, to those of a minister at home. The languages-the mental character-the ingenious sophistry-the hardened and garrulous infidelity of many of the nations, amongst whom the missionaries labour, present insuperable difficulties to men destitute of mental cultivation and literary knowledge. How frequently have the various missionary societies suffered, through the injudiciousness and inefficiency of their unqualified agents. The reproach is now nearly wiped away-men of taTents and industry, as well as piety, have consecrated, and are consecrating themselves to the Lord. We can triumphantly direct the literary opponents of the missionary enterprize, to a Martyn and a Henderson-to a Carey and his co-adjutors-to a Milne and an Ellis-and though named the last, not the least-the celebrated author of these discourses, as holding no mean place in the republic of letters, and as deserving, by their literary labours, to say nothing of their benevolent exertions, the admiration of mankind.

Whether it would be desirable that our most talented ministers, already occupying important stations of usefulness at home, should abandon their posts, and enter on foreign service, as suggested and contended for by the Doctor, in which he has been supported by the Rev. H. Townley, may be questionable. That the churches should exert their

influence in advising qualified individuals to give themselves to the glorious cause, and should send them forth, or recommend them to their missionary directors, as suitable agents to be sent forth, we think correct and desirable. But, if we are to make the primitive practice our exclusive rule, and not to be regulated, in some cases, by the difference of our circumstances, our missionaries ought to become itinerants of the globefrequently returning home-giving an account of their services-making periodical visitations of the places in which they have previously and vigorously laboured. The apostles were miraculously enabled to speak in various languages, and they confined their attention chiefly to preaching. But to become sufficiently acquainted with the languages of the heathen, so as to speak fluently and intelligibly on religious subjects, requires great mental effort and much application-an effort and application for which, without intending any reflection, we may safely affirm, many of our most valuable settled ministers would, at their time of life, be wholly incompetent. Their preaching talents may be of a superior order, but these alone are insufficient, and in some cases, as in China, for the present are comparatively useless. That some of our most pious, zealous, and prudent ministers, should be selected to superintend missionary establishments, or to act as agents for the Missionary Society in distant lands, or to form deputations to visit occasionally distant missionary stations, we think highly important and desirable. But for missionaries, we should most decidedly approve of men of talent, piety, and zeal, the prime and flower of whose life should be consecrated to this noble service.

We do, however, most cordially

agree with the respected author, that the efforts already made in behalf of the heathen bear no proportion to our obligation and their necessities, and that the commandment of the Redeemer will not be fulfilled till the tidings of mercy have been sounded through every land, and have greeted every mortal ear.

Lengthened as have been our remarks, we cannot forbear quoting, and recommending to the most serious consideration of all our readers, the closing paragraph of the "Parting Memorial."

"It has occurred to me, that zealous Christians, in the same neighbourhood, might with great advantage meet occasionally, without any of the formalities of an association, to inform themselves fully concerning foreign churches, and Missionary stations generally: whilst the members of each association, attaching themselves especially to one or two missions, for the purpose of interesting themselves especially in their behalf, and writing out an occasional letter of Christian sympathy or congratulation, in the united names of the persons so assembling. An autograph communication from a faithful soldier in the field, in return, would interest the hearts of the disciples more than a printed despatch ever can. All the missionaries I have known have felt the want of private expressions of Christian sympathy, and tokens of friendship in contradistinction from merely official correspondence. Friendship and love are, of all human supports, the most powerful to the heart of man. Adieu."

We now take our leave of the worthy Doctor, cordially thanking him for his interesting volume, and trusting that it will be read by every lover of humanity and religion.

The United States of America compared with some European Countries, particularly England: in a Discourse delivered in Trinity Church, in the City of New York, October, 1825. With an Introduction and Notes. By the Right Rev. John Henry Hobart, D. D. Bishop of the Protestant Epis

copal Church in the State of New York. London: Miller, 1826. 48pp. 8vo. 2s.

THE Church of England had not long recovered from that paroxysm. of revenge, which drove into American exile thousands of holy and high minded Englishmen, before she discovered that the settlement of christian churches in the colonies, without state patronage or episcopal control, was an inconvenient precedent, which might eventually lead to comparisons not to her own advantage. therefore soon became an object of great importance with the Society for Promoting Christian Knowledge, to foster the growth of an Episcopal Church in New England, and its sectarian proceedings provoked Mr. Whitefield to remark, that it was a Society for promoting Episcopacy, rather than the Gospel.

It

pre

for the establishment of an AmeVarious proposals were made rican Episcopate; but the settlers abroad, and the Dissenters at home, viewed the extension of latical authority in the Colonies with a jealousy which evinced their intimate acquaintance with the spirit and tendencies of that system. At length the close of the revolutionary struggle secured political equality to all sects, and gave independence to the United rican clergy, who were devoted to States; and consequently the Amethe discipline of the Church of England, found themselves, as the subjects of the republican government, separated by a gulph as wide as the Atlantic, from a national hierarchy and lordly domination. Conscientious in their conviction, that the Christian ministry is divinely constituted in the three orders of Bishop, Priests, and Deacons, some arrangement became necessary to render them independent of the Mother Church of England. They deserved this at her hands, and therefore, in the

negociations which, so happily for the world, terminated the unnatural and disastrous war between this country and the Colonies, arrangements were made for the consecration of American Bishops, and an Act of Parliament, that indispensable authority in the spiritual affairs of the Church of England, was passed, permitting the Metropolitan to consecrate the elected Bishops of the AngloAmerican Church. In consequence of this legislative permission, the Minister Plenipotentiary of the United States introduced to the Archbishop of Canterbury Dr. Provost, Bishop elect of New York, and Dr. White, of Philadelphia, who were, in the month of February 1787, consecrated at Lambeth Palace by his Grace, assisted by his right reverend brethren of Bath and Peterborough. Whatever, therefore, of mystic influence and authority is usually imparted by this mode of maintaining the apostolical succession, was on this occasion fully communicated by archiepiscopal hands to these Transatlantic prelates, and every priest they have since consecrated, must be regarded, by all good churchmen, as a duly-qualified Bishop. We have indulged in these historical remarks to establish the legitimate claims of Dr. Hobart, Bishop of the Protestant Episcopal Church in the State of New York, and author of this sermon before us, to all the authority which is religiously conceded by orthodox churchmen to clergy men of his order.

We might, however, have taken a shorter course; for a certain journal, that guages with marvellous precision the orthodoxy of the Episcopal clergy, long since pronounced most favourably on the soundness of Dr. Hobart. "His high character, great services, sound principles, have been well known for many years." Yea, the writer of that article did not

hesitate to proclaim him, “the most efficient and distinguished member" of the Anglo-American Church. It was, in course, to be expected, that when such a prelate (to recruit his impaired health) visited this "father land," that a reception would be given him as flattering as his episcopal character was eminent. Such he received from his episcopal brethren and other influential members of the Church of England, who, by their marked attentions, testified how cordially they could fraternise with this " distinguished member” of the American Church. All the sources of information were open to him; and he was called to contemplate his own beloved order, lodged in palaces, enthroned in cathedrals, and "rearing their mitred fronts in Courts and Parliaments."

This splendour, however, did not gratify Dr. Hobart, for he regarded it not as a celestial radiance, but rather as that lurid phosphoric light which marks the presence and progress of corruption.

On his return to the United States, he delivered the discourse before us to his own charge at the Trinity Church, New York, and which contains his deliberate judgment on the state of the Mother Church of Great Britain, which will require no ordinary adroitness to prove either partial or untrue. Fearing lest the imputation of ingratitude should be cast him, he fully acknowledges, with emotions of the liveliest gratitude, the abundant hospitalities and attentions which gladdened his residence in England, and then proceeds

upon

"But surely this powerful feeling is not to repress the exercise of the priviwho may have the opportunity, of comlege, and indeed the duty, of every person paring his own country and church with others, not for the unworthy purpose of petty boasting, but in the elevated view and hope, however humble his influence, of advancing the great interests of the human kind, and the divine cause of the kingdom and church of Jesus Christ.

Hospitalities and attentions, estimable as they may be, would, at such a price, be much too dearly purchased.

"No-I revere and love England and its church; but I love my own church and country better. If I forget thee, O Jerusalem, may my right hand forget its cunning. If I do not remember thee, may my tongue cleave to the roof of my mouth; if prefer not Jerusalem above

my chief joy.'

"It is with a view to nourish the same sentiments in you, that I have indulged in remarks which some may think unnecessary and invidious. But what I have said, has been dictated by a paramount sense of duty, which, when clear and decided, ought not to look to personal consequences -by a deep and deliberate conviction that you cannot be made sensible of the great superiority of your own church in many particulars of human arrangement, but by the comparison which I have made. And you ought to know and to feel this superiority, not for the purpose (1 repeat it) of nourishing a foolish vain-glory, but of cherishing that enlightened and warm attachment to your church, which only will lead to zealous and unabating endea vours to preserve her purity, and extend her hallowed influence.

"Nor is this comparison without another important object. Common opinion often identifies our church, not merely in the cardinal points of faith, of ministry, and of worship, in which we are proud thus to be identified with the Church of England, but in the organization which results from her connection with the state. This erroneous view of our church has subjected her, in various places and at different times, to an odium which, preventing a dispassionate examination of her real character, of her apostolic and primitive claims, has seriously retarded her progress. It has been insinuated, if not openly asserted, that we secretly desired the establishment, the honours, and the wealth of the Church of England. God forbid (I speak reverently and most seriously) that we should ever have them. It may be doubted whether, in their present operation, they are a blessing to the Church of England. They weigh down her aposweigh down her apostolic principles; they obstruct the exercise of her legitimate powers; they subject her to worldly policy; they infect her with worldly views. Still in her doctrines, in her ministry, in her worship, she is all glorious within'-and thanks to the sound, and orthodox, and zealous clergy, who have been faithful to her principles, she is still the great joy and the great blessing of the land. It would be impossible to sever the church from the state, without a convulsion which would uproot both, and thus destroy the fairest fabric of social and religious happiness in the European world.

"But many of the abuses to which se cular interest and views have subjected the Church of England, and many even of the original defects of her constitution, might be, and may we not hope will be, corrected and remedied by the gradual but powerful influence of public opinion. And it therefore is a high act of duty and of friendship to that church, to direct the public attention to those abuses and defects. For if the Church of England were displayed in her evangelical and apostolic character, purified and reformed from many abuses, which have gradually but seriously diminished her influence, greater would be the blessings she would diffuse, more limited and less inveterate the dissent from her, and more devoted the grateful attachment of her members. We want not, therefore, the wealth, the honours, or establishment of the Church of England. With the union of church and state commenced the great corruptions of Christianity. And so firmly persuaded am I of the deleterious effects of this union, that if I must choose the one or the other, I would take the persecution of the state rather than her favour, her frowns rather than her smiles, her repulses rather than her embraces. It is the eminent privilege of our church, that, evangelical in her doctrines and her worship, and apostolic in her ministry, she stands as the primitive church did, before the first Christian Emperor loaded her with the honours that proved more injurious to her than the relentless persecution of his imperial predecessors. In this enviable land of religious freedom, our church, in common with every other religious denomination, asks nothing from the state, but that which she does not fear will ever be denied her-protection, equal and impartial protection." -pp. 33--37.

Often have congregational Dissenters maintained, that the unhallowed alliance between the ecclesiastical and civil establishments of our country is opposed to the spirit of Him who said,

My kingdom is not of this world;" and that the punishment of this departure from primitive Christianity, was apparent in the secular and worldly state of the great majority of the members of the National Communion. But this testimony has been repelled with proud disdain, and we have been regarded as their enemies, because we have told them the truth. Here is a Bishop, however, of their own communion, who, free from party influence and party pre

judices, after a cool survey of their system, confirms our testimony and advocates our great principles; but on this subject, we fear, they will not believe, though one should arise from the dead.

Our readers will be anxious to learn in what parts of ecclesiastical polity Dr. Hobart considered the Protestant Episcopal Church of America to be superior to that established in these realms.

The American Episcopal Church has cause of congratulation, that having received, through the Church of England,

the faith as it was once delivered to the saints, the ministry as it was constituted by the apostles of our Lord, and a worship conformable to that of the first Christian ages, she professes and maintains them in their primitive integrity, without being clogged or controuled by that secular influence and power which sadly obstruct the progress of the Church of England, and alloy her apostolic and spiritual cha

racter.

"Look at the most important relation which the Church can constitute, that which connects the pastor with his flock. In the Church of England, this connexion is absolute property. The livings are in the gift of individuals, of the government, or corporate bodies; and can be, and are, bought and sold like other property. Hence, like other property, they are used for the best interests of the holders, and are frequently made subservient to the secular views of individuals and families. And they present an excitement to enter into the holy ministry, with too great an admixture of worldly motives, and with a spirit often falling short of that pure and disinterested ardour which supremely aims at the promotion of God's glory and the salvation of mankind.

"The connexion thus constituted entirely independent of the choice or wishes of the congregation, is held entirely independent of them. And such are the gross and lamentable obstructions to the exercise of discipline, from the complicated provisions and forms of their ecclesiastical law, that common and even serious clerical irregularities are not noticed. In a case of recent notoriety, abandoned clerical profligacy could not be even tardily subjected to discipline, but at an immense pecuniary sacrifice on the part of the Bishop who attempted to do that to which his consecration yows solemnly bind him.

"The mode of support by tythes, though perhaps as part of the original tenure of property, not unreasonable nor oppressive, is still calculated to prevent, in many cases, cordial and affectionate

intercourse between minister and people. Indeed, even where clerical duty is condoes not invite that kind of intercourse scientiously discharged, the state of things subsisting among us, which leads the pastor into every family, not merely as its pastor, but its friend.

"I need not observe how superior, in all these respects, are the arrangements (doubtless not without their inconveniences, for no human system is perfect) of our Church. To the congregations is secured the appointment of their clergymen, under regulations that prevent, in episcopal supervision and controul, the choice of heretical or unworthy persons, and his support arises from their voluntary contributions,--the connexion is thus one of choice, and therefore of confidence and affection. The provisions for ecclesiastical discipline can arrest the progress of the unworthy clergyman, and put him away from the congregation he is injuring and destroying, and the church which he is disgracing; and happy are the effects in the general zeal and purity and exemplary intercourse that subsists between them lives of the clergy, and the affectionate

and their flocks. Often have I taken

pride and pleasure in exciting the astonishment of those who supposed and contended that the voluntary act of the people would not adequately provide for the the clergy, by stating in my own case, continuance of my salary, the provision for my parochial duty, and the ample funds by which I was enabled to leave my congregation and my diocese.

"Advance higher in the relations that subsist in the Church, to those which connect a Bishop with his diocese. The commission of the Bishop, his episcopal authority, is conveyed to him by the Bishops who consecrate him. But the election of the person to be thus consecrated is nominally in the Dean and Chapter of the cathedral of the diocese; and theoretically in the King, who gives the Dean and Chapter permission to elect the person, and only the person, whom he names; and thus, in the actual operation of what is more an aristocratical than a monarchical government, the Bishops are appointed by the Cabinet or the Prime Minister; and hence, with some most honourable exceptions, principally recent, the appointments have notoriously been directed with a view to parliamentary influence. Almost all the prelates that have filled the English sees, have owed their advancement not solely as it ought to have been, and as, in our system it must generally be, to their qualifications for the office; but to a secular interest, extraneous from spiritual or ecclesiastical considerations.

"Advance still higher--to the Church in her exalted legislative capacity, as the