Rome. I was ashamed to tell him how many they were. I mentioned that there was a Kasheesha or presbyter Church in our own kingdom, in which every Kasheesha was equal to another.-Are there no Shumshanas? (Deacons in holy orders.) None.-And what, is there nobody to overlook the Kasheeshas? Not one.There must be something imperfect here, said he."

And now, Brethren, adverting to my introductory remarks, insisting upon the weight which would be justly due to such testimony as this, could it be obtained, I may with undissembled satisfaction exclaim, strange disclosure! Most gratifying coincidence between our own and the Apostolick Syrian Church! For other discoveries, the name of the pious and benevolent missionary, Buchanan, has resounded with applause far and wide; but for this, it has been suffered to glide into obscurity by the very men who had been foremost on the roll of his panegyrists. It did not comport with their previous partialities, and was not therefore allowed to diminish aught from their partisan zeal. The time had not arrived, when by a magnanimous effort, they could conquer all their prejudices, and seriously endeavour, by breaking down the partition walls which now separate the various denominations, to unite them all in the one mystical body of which Christ our Saviour is the great and glorious head. No, the time had not arrived, and I know not when it will. But this I know, that if this Syrian Church, so long secluded from the eyes of Christendom, had been presbyterian in its economy, we should have never heard the last of those notes of triumph, which would have been chanted throughout the dissenting Churches. The decidedly episcopal character it exhibits is what they cannot endure. It substantiates indeed all that we are in the habit of maintaining; it proves episcopacy to have been as old as Christianity; but then it lays the axe to the very root of schism, and the tall, umbrageous tree would still lift up its ambitious head, and interpose a dark shade between the nations and the light of revealed truth.

Among other objections to the termination of our sectarian controversies, which I have heard from our protestant brethren: it has been said, that in order to effect it, we must all return into the bosom of the mother, meaning thereby the Roman Catholick Church. But in my apprehension, the objection is founded in views altogether erroneous and indefensible. Can you not reform without annihi

lating? Can you not correct abuses without destroying the thing abused? If the bible were to be now printed with numerous corruptions of the received text, could not those corruptions be hereaf ter expunged, and the inspiration of that bible be still maintained? If our two houses of congress were to enact laws and enforce them, without even asking the approbation of the President, could not such proceedings be revised and corrected without forming a new constitution? Would it not rather appear, that this violated instrument could be redeemed in a legal manner from the hands of its innovators, and be restored in all its original purity and integrity?

Undoubtedly Brethren, and such was the nature and course of the reformation in England. It brought back the Church of Christ to its original state. Because the Roman Catholicks believed in the bible, the reformers of that age did not reject it. Nor on this account did they reject the two sacraments of baptism and the supper of the Lord, nor the necessity of repentance, of faith, and obedience, nor the cross of Christ, nor the doctrine of the resurrection from the dead and a judgment to come, followed by the respective issues of heaven and hell. But all these they retained, as having their foundation in holy oracles, and therefore worthy of all men to be received and had in reverence. And for a like reason, did they adhere to such parts of the external order and constitution of the Church and its ministry, which they discovered to be upheld by the express warrant of scripture, and the practice of all antiquity. They did not set up a new Church, with a new priesthood; but they reformed the old, they restored it to its primitive beauty and simplicity, they swept away the rubbish of ages, which had collected around its altars, and presented it anew to Christ, as "a glorious Church, not having spot, or wrinkle, or any such thing."

There is indeed much of misconception prevailing upon this subject. It would seem to be supposed by many, that the claims of papacy were urged and successfully maintained at the first foundation of the Church in imperial Rome, But no such thing. It was long ages after, that the bishop of this city claimed supremacy over his brethren of the same order, and arrogated to himself the title of Christ's vicegerent upon earth. Nothing of the kind appears to have been contemplated by the early fathers. So late as the beginning of the fifth century, we have this pointed and conclusive testimony from Jerome, "Wheresoever a bishop is, whether at Rome or at

Eugubium, at Constantinople or at Rhegium, at Alexandria or at Tani, he has the same merit and the same priesthood, neither the power of riches, nor the humility of poverty makes a bishop higher or lower, but they are all successors of the Apostles." And this is the very doctrine upon which the English reformers proceeded. They retained the three original orders of bishops, priests, and deacons; and resolutely and truly maintained, that the Pope had no more authority over them, than they had over him. By Apostolick appointment his predecessors were bishops of Rome and of Rome only. All other jurisdiction was gradually, and as they proved, wrongfully obtained. Among those reformers were Cranmer, Latimer, and others, who were bishops in the Roman Church, and their change to the protestant faith did not vacate their episcopal rank. They were as good and lawful bishops afterwards, as they were before. The legality of their commission was as little affected by the displeasure of the pontiff, from whom they withdrew, as it could have been by that of the patriarch of Constantinople. Look at the language of Jerome, and you will readily discern, that he fully bears me out in the argument. The Apostles appointed bishops to preside over the Churches in various cities, towns, and districts of country; but they were all independent of each other, no matter who had the largest or who the richest diocess; independent, for the very reason, that they were all equally the "successors of the Apostles."

To this primitive form of episcopacy then, did the English reformers return, when they disclaimed all allegiance to the triple crown, and defied the thunders of the Vatican. The plea of being obliged to retrace our steps, and enter the Roman communion, in order to embrace the mother Church, is consequently in the mouth of a protestant altogether idle and fallacious. There is no such mother. If there were, Jerusalem is entitled to the honour, inasmuch as it was there, that the first Church was organized with the Apestle James to preside over its destinies.

To illustrate my meaning, as clearly as possible, I will suppose that the present pious and worthy bishop at Bardstown, his presbyters, deacons, and laity were to renounce their own, and embrace the protestant doctrines. They would then stand in precisely the same attitude, which was occupied at the reformation by the English episcopal Church. A branch of the true primitive and

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Apostolick Church would be reformed; but a new one would not be created. There would be the same ministry and the same sacraments. The same good old bishop could continue to ordain and send forth ministers to feed the flock of Christ. In your estimation, in the estimation of all protestants, a papal bull could no more deprive him of his episcopal office, than could an anathema from the see of Canterbury or from that of Philadelphia.

With such views, views that are founded upon reason and scripture, I am entirely heedless of those ill advised jeers, which are designed to associate our own, with the Romish Church in the familiar relation of a mother and her daughter. Were it true; I have long since learnt, that real faith and holiness, undissembled love and benevolence can be cherished among Catholicks, in a manner, that would do no discredit to the best protestant in Christendom; and therefore, while I heartily abjure their doctrinal errours, I will still esteem the practical graces of many of their number, and love them for their work's sake.

In drawing to a conclusion, permit me, Brethren, to apologize for the continuance, if not for the length of these discourses. I could not embody all that I have to say within a shorter compass, without materially infringing upon the ulteriour object in view. I wish them to be read, as well as heard. I wish, by meeting every supposed or rather every prominent objection, and by enforcing every prominent truth, to present the claims of our Church before a community but little acquainted with her origin, her doctrines, and her worship, and for this reason, as little inclined to appreciate her value.

You must therefore, for a few sabbaths more, continue your forbearance, and indulge me with a favourable audience. Hitherto, I have spoken plainly and decidedly; but I disdain to be influenced by the malice and the bitterness of an evil spirit. Inferences indeed may be very fairly and justly drawn altogether hostile to the belief and practice of many respectable bodies of Christians. But I do not like the baptist the less, because he freely and boldly maintains the invalidity of infant baptism, and the necessity of performing the rite in the case of adults by immersion. He is doubtless honest and faithful to his sentiments, and I like him the better for the freedom and the intrepidity with which they are avowed. How else, if he is right, and we are wrong, how else, can we be convinced of

our errour. For although my own opinion upon these subjects is believed to be fixed and stable as the everlasting hills, yet is it no such trifling affair to be in all things conformable to the institutions of the gospel, but that upon conviction I could gladly pass beneath the waters, and emblematically wash away my sins in the fullest laver of regeneration. Never then, will I bestow an opprobrious epithet upon those, who deem immersion in riper years essential to baptism, and on this account, with perfect consistency, refuse to all others the privileges connected with their communion.

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And what I willingly accord to them, I as confidently demand for myself. In investigating the truths of scripture, it will never answer to be excessively anxious about the consequences. preacher must not fail to persuade men by the terrors of the Lord, because the doctrine exposes a hearer to the pains and penalties of eternal death. Nor must he hesitate to proclaim and defend the true Apostolick Church of Christ, from the fear of inferentially invading the pretensions of others. But is he satisfied of her divine right and heavenly origin? For her, he must exert all the fervour of his heart, all the energies of his soul, all the strength of his intellect, until her righteousness go forth as brightness, and her salvation as a lamp that burneth.

And this, by God's grace and protection, I will continue to do. I will neither start at a shadow, nor tremble at the sound of a voice. I will neither court the phantom, good report, without good desert, nor resist the counsels of revelation teaching me, that "if I yet pleased men, I should not be the servant of Christ." I would rather win an approving smile from him, in my honest endeavours to pro mote the cause of his Church and of rational religion, than to creep to my grave with a coward pace, not daring to venture a word against schism, heresy, and errour, nor to hazard an opinion to the prejudice of superstition, fanaticism and folly. The latter course would indeed be both shameful and treacherous; but the former will be sure to bring a man peace at the last, to impart strength and confidence to his departing spirit, and at length land him on those blissful shores, where there is rest, and glory, and beatitude treasured up for the true servants of God for ever and ever. AMEN.