There is not the slightest pretence of any interruption from the reign of Elizabeth to the present time. In 1531 the supremacy of the pope in Eng- Mary; assisted by a fourth, a suffragan biland was abolished, and in 1538 the pope shop. Hence neither the primate nor the issued his bull of excommunication. But all other bishops consecrated in the beginning the ceremonies in consecrating bishops used of Elizabeth's reign were intruders; because in the Church of Rome, except the oath of the sees to which they were ordained were obedience to the pope, were still retained. || already vacant, either by death (12) or by And Romanists admit, that all the bishops of the lawful expulsion (14) of those who had the English Church who were consecrated previously occupied them. The latter were during this period are truly descended from justly expelled, because they were hostile to the the apostles. In 1549 the form of consecra- ancient rights and independence of the crown tion was altered, and many ceremonial ob- and Church, disloyal and disobedient to their servances were omitted. On this account sovereign and the holy canons, illegitimately Romanists object to the consecrations in the ordained or intruded into sees, and heretical latter part of Edward VI.'s reign. But it is in their doctrine.3 without reason; for prayer and imposition of hands, which are essential to ordination, were retained every thing was retained which had been from the beginning, and that only Thus have we shewn, that the same Diwas rejected which was of later introduction. vine authority which was given by Christ Those bishops, therefore, who were conse- to his apostles has been transmitted, through crated according to that form were just as the bishops of the Catholic Church, from truly Catholic bishops as any of their prede- Christ to our own diocesan. There are some cessors. As soon as Queen Mary ascended who would make light of this fact, as one of the throne, popery was revived. The bishops trifling moment; but if they would be conwho were opposed to its revival were either || sistent, and reason like men, at least they deprived on some frivolous pretence, or were would not treat it lightly. The power which made to resign. In this strait some fled to is asserted to have been thus handed down is the Continent, where they remained during none other than this-the power of commisthe remainder of Mary's reign. On the death sioning men to reconcile sinners to God; in of Queen Mary the persecution ceased, and other words, the power of forgiving, in Christ's they returned again to England. name, the sins of those who truly repent and Cardinal Pole, the archbishop of Canter- believe in Christ. It cannot be objected that bury, who succeeded after the martyrdom of it is impossible for men to possess this power: Cranmer, survived Queen Mary but a very unquestionably the apostles did possess it, short time; so that the see of Canterbury for Christ gave it to them when he said, was to be filled immediately after the acces- "Whosesoever sins ye remit, they are resion of Elizabeth. The popish bishops had mitted; and whosesoever sins ye retain, they now determined to make a stand; and though || are retained." At the very time that Christ the oath of supremacy which they were re- gave it to the apostles, he told them that quired to take to Queen Elizabeth was in it came from God the Father,much milder terms than that which some of Father hath sent me, even so send I you." their own number had before taken in Henry If, therefore, Christ transmitted to the aposVIII.'s and Edward VI.'s reign, they all re- tles that which he derived from God the fused to take it, with one exception only; Father, with a special declaration that the neither could any of them be prevailed upon commission which he gave to them was of the to take part in the consecration of Matthew same transmissive character with that which Parker, the new archbishop. This is the he had himself received, they were bound period at which Romanists pretend that the to transmit to their successors that which succession of the Church of England has been they had received from Christ, in like manner interrupted; but it is wholly without reason. as Christ had transmitted to them that which The bishops who had been uncanonically de- he had received from the Father. We reprived on Queen Mary's accession had lost cognise the principle that one man may, and their sees indeed; but they were still bi- can, and constantly does act in the name and shops, and had the same power of consecrat- with the power and authority of another in ing as the popish bishops who succeeded the common concerns of daily life-what is a them; and were now, in consequence of refus- power of attorney but an authority of this ing the oath of supremacy, deprived in their description? All that we require in one who turn of their sees. Matthew Parker was, professes to act under a power is proof that therefore, consecrated by three of these bi- he really has received that power from his shops that had been thus deprived by Queen principal. In like manner we recognise the 2 Barlow, Scory, Coverdale, and Hodgkins, who conse- principle of succession in the case of trustees. crated Parker, were what is called canonically racant. A vacant bishop, in a canonical sense, means one who has not obtained, or who has lost, possession of a diocese, without any fault of his own. 2 "As my 3 The reader will find this important subject thoroughly discussed in Palmer's Antiquities of the English Liturgies, vol. ii. c. 12, In most trust-deeds there is a power for the surviving trustees in the event of a death to create a new trustee, who shall enjoy all the powers of the first trustees. Shall we, then,|| presume to say that Christ may not adopt the same means, if he pleases, for dispensing the heavenly blessings of the Gospel among his servants, that men make use of in securing the faithful ministration of their wills in earthly matters? But it signifies nothing what men may dispute or think. Religion rests upon facts, not upon opinions. It is a fact that Jesus Christ did give this power to his apostles; it is a fact that the apostles did transmit it to the bishops. It is a fact that the bishops have transmitted it in regular succession from the first bishops down to our own good bishop. It hath existed all along in the Catholic Church from the beginning. It hath its origin in Christ. It is impossible for man to originate such a power of himself: other foundation can no man lay than that is laid. It can come only from Christ; it can be derived only in the way of his appointment; it can exist only in the Catholic Church, for the Catholic Church, and that alone, has been from the beginning. But it exists, as we have seen, in England, by apostolical succession. Hence the Church of England is a branch of the Church Catholic. Having thus shewn that the reformed Church of England is an integral part of the Catholic Church, which has been from the beginning, as respects its constitution as a society, we have now to shew how this said Catholic and Apostolic Church or society has preserved to us the catholic and apostolic faith, viz. that faith which has been from the beginning the faith which was delivered to the saints by the apostles. In order to do this, we must adopt the same principle as before; and trace back our faith to the apostles' times, in order to ascertain whether it is of apostolic origin: for it is quite clear that whatever is of later date must be of human invention. We know that there will be many of you ready to exclaim, This is easy enough! The New Testament is of apostolic origin: try our religion by that, and it will immediately appear that it is the same with that taught by the apostles. We do not mean to gainsay the truth of this; but there are some difficulties thrown in our way by our adversaries, and it is right that we should see our way through them. (To be concluded in next Number.) THE SCHOOLMASTER AT HOME. CHAP. XVI.-The Instrument of Moral Training. THE formation of moral habits in youth consists of two parts-the repression or eradica tion of evil tendencies, and the promotion of good. At baptism a new nature is given to each infant-the germ of divine grace is inplanted, the guilt of original sin is washed away, and the regenerated infant is placed in a state of holiness,-fitted for the kingdom of heaven. But this blest condition lasts but for a short time: as soon as consciousness awakens, sin revives; Satan attempts to recover his lost dominion. For, as our Church || declares in the ninth Article," the infection of nature doth remain, yea in them that are regenerated." Hence the contradictory character which a child exhibits. You will see the loveliest affection for its parents, especially its mother, with whom it is brought into most immediate contact; the most beautiful simplicity and sincerity; the most perfect faith, so that it shall receive, without a question, not only the common instruction which its parent offers, but the deep truths of natural and revealed religion. All this it listens to, and drinks in even as water, and receives into the inmost depths of its soul. Who is there that has grown to man's estate, and mixed ever so innocently in the scenes of this world, and does not long that he was again in faith and simplicity like a little child? Yet, with all these marks of grace, you shall see too soon symptoms of the infection of the evil nature yet remaining. The germs of passion, wilfulness, obstinacy, covetousness, nay, even deceit, will soon appear. And then the battle begins. The evil nature is to be kept down, the good drawn out and established. And, God be praised, we are assured that, "as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous ;" and, "where sin abounded, grace did much more abound" (Rom. v. 19, 20). The grace conferred by baptism, and promised in perpetuity to God's adopted children, is more than sufficient, if it be not slighted or misused, to check and keep under the evil dispositions of man's nature, so that they shall not be suffered to obtain the mastery. It is the main object of education, then, to bring out the good nature and repress the evil, so that the ways of godliness shall be preferred and pursued, and at length become habitual. The true character of each man depends on his moral habit. Good principles brought to no effect, faith without corresponding fruits, knowledge of God without obedience to his will, repentance without worthy consequences, all these are spurious, and of no avail. It is so using the grace of God, as habitually to serve Him; so believing, as to fear, and love, and obey Him: this it is which constitutes the true Christian character, which it should be the object of all of us to attain; and the earlier we do so, the more secure will be its continuance, and the more obvious its reality. This was the grand object of our worthy schoolmaster's endeavours; this was what he had continually in view, viz. to form the habits of his boys after the Christian model. But, alas! it was no easy task. To the parent, who has to train her child from the first dawn of infancy, the office is comparatively light; but to the schoolmaster, who receives his pupils when many of their habits are formed, there is as much often to be undone as to be done. If parents did but know the cruel injury they do their children by suffering even the slightest evil disposition to become habitual, or neglecting to cultivate their good tendencies, they would not so often as they do incur the fearful responsibility of neglecting the seed-time of youth, and leaving to schoolmaster and teacher the duty of eradicating those incipient evil habits which they have themselves suffered to take root. Deep indeed was the concern which our worthy schoolmaster often felt, when he found the heart of a fine promising pupil tainted with deceit, or disrespect for sacred things; or that prayerless, ungodly habit, which is of all sorts of sinfulness the most common, and at the same time the most inveterate. The grand instrument to which Mr. Primer trusted for the formation of his pupil's habits, was the Prayer-book. Some, perhaps, would have expected that the Bible would have been first spoken of; but, in fact, the same thing is meant. The Prayer-book is the Bible applied to practice. The doctrines of revealed religion contained in God's word are in the Prayer-book made available for every-day use. The Prayer-book not only shews us how to apply Gospel-truth, but it is the application of it, if we will but use it so, to all the circumstances of life. The Bible tells us of God's love to perishing sinners. The Prayer-book furnishes us with the mode by which in baptism that all-availing grace is applied to the soul of each. The Bible bids us continue in the faith. The Prayer-book, in its creeds and catechism, furnishes us with a summary of that faith, which, by our own unassisted efforts, we could not have made out, certainly not at the early age when with their help we are able to learn the deep mysteries of religious truth. God's word bids us pray, and supplies us with a model of prayer in that perfect form taught us by our Lord. The Prayerbook furnishes us with prayers formed on that model, and adapted to every occasion. The Bible teaches us that we must be one with Christ, even as the branch is joined to the vine; and tells us of those sacramental means whereby the union is effected and preserved. The Prayer-book gives us the practical forms in which those benefits have been in all ages of the Church conferred. Thus, while the Bible contains the glad tidings of salvation, and is the standard of reference for all religious truth, the Prayer-book is the practical instrument, by the use of which religious truth is conveyed in due measure to each soul. Nor is it only the instrument provided for the education of youth, but of man also, by training him through life in a course of God's service, and fitting him continually for a place in the heavenly kingdom. The first service in which a child is en. gaged is that of baptism; but as that is administered at so early an age that he is incapable of understanding its import, no impression on the mind can be then made,—à circumstance which remarkably proves to us the fulness and freeness of God's mercy, and the mysterious efficacy of sacramental grace, which is so powerfully given as not even to need our acceptance, provided only we place no obstacle in the way. Salvation is conferred on the infant like life itself, without even his concurrence in receiving it. "It is certain by God's word, that children which are baptised, dying before they commit actual sin, are undoubtedly saved." Such is the firm belief of our Church.' When the child advances in years he is informed, in the office of the catechism, of all that took place when he was unconscious, in the arms of others, of the great mercies and privileges then bestowed on him. In order to explain more fully the information_conveyed in the catechism, Mr. Primer failed not carefully to read over with his pupils the baptismal service, and afterwards that of the Lord's supper, while teaching them the nature of sacraments as set forth at the end of the catechism. The office of confirmation was also made an early subject of instruction to his pupils, even before the time was come when they were about to be engaged in it. These services, enforced by constant reference to Scripture, served to impress on the children the relation in which they stood to God, the duty incumbent on them of living to his glory and serving him from their youth up, and also the possibility, through his grace, of doing so. But seeing that the best-trained youths, yea the holiest saints, are liable to sin, the schoolmaster was most anxious to lead his pupils to seek God early in prayer, and for this purpose availed himself of the liturgy of the Church,-first, by reading it in his own schoolroom; and afterwards, when the clergyman opened his church for daily service, Mr. Primer regularly took his pupils for holy worship. Thus was at once conveyed the practical knowledge of divine truth and the habit of prayer. And if there was any thing to which Mr. Primer more especially devoted his utmost attention, and laboured by every means to effect, it was to form a habit of reverence in holy worship, for want of which the constant See the end of the Baptismal Service. attendance upon public prayer has sometimes proved prejudicial, rather than advantageous, || to the youthful mind. By his own constant regularity and earnestness, he led his pupils to follow in his steps; and so took the most effectual means of training them up to be true Christian worshippers. The Church service was made also the basis of instruction in religion; for by this means Mr. Primer thought that a reality would be given to religious worship and Christian instruction, which is so much in danger of being lost, if habits of mere formality are suffered to intrude themselves. The daily service gave him occasion to teach them how every one needs to make daily "confession" of sin, and to receive "absolution," before he can join worthily in those services of prayer and praise in which God chiefly delights. The psalms and hymns served as an ample theme for setting forth the continual thanksgiving due to God for his daily benefits; and the prayers led to a detached enumeration of our various wants. Each collect brings before the mind in a striking and beautiful way some practical duty, or privilege, or want. Then in the prayers for the queen, the royal family, and the parliament, ample subject was found for a practical exhibition of our duties to rulers and those in authority under them, to obey them, and pray for them, as enjoined generally in holy Scripture. The prayer for the clergy, including the impressive supplications which are appointed to be read on ember-days for those about to be admitted to holy orders, furnished ample scope for serious instruction on the relation in which we stand to God's commissioned ministers, the reciprocal duties which God's people and ministers owe each other, and the vital importance of the prayers of the Church in behalf of those whom God set over it. not built on a Christian basis, are insecure, TICKEL education, for there are very few things iudeed of this description which have not been known and employed by our fathers or forefathers. ALTHOUGH Mr. Primer judged that the success of a school depended more on the energy and character of the master than on any system of mechanical arrangement, and that a good master can scarcely have a bad system, yet he was far from neglecting to avail himself of those various helps to instruction which Mr. Primer did not confine himself to the have been devised by the ingenuity of the daily or weekly prayers, but made a point on present day-or perhaps, more properly speakevery special occasion to direct the attentioning, have been revived and adapted to modern of his pupils to the occasional services, thereby going the round of the Church's teaching, and giving a practical turn to the cycle of religious service. On each saint's day, the life and character of the departed saint was made the theme of religious instruction, and the youthful Christians were shewn that if they desired to emulate those holy men, and serve God truly, and shine like lights in this world, they must follow the steps of those favoured servants of God in devoting their hearts and souls to God's worship and service. Thus did our excellent schoolmaster endeavour to imbue the minds of those committed to his charge with the spirit of the Church of Christ, and so establish the foundation of reverent, holy, and religious habits. He knew that habits of diligence and morality, Mr. Primer had seen the "gallery" used with great advantage in a new model-school, and it at once occurred to him that it was a very serviceable instrument whereby a master who had his wits about him might give variety to his method of instruction, and excite interest and life without raising an undue spirit of personal competition. All that is required in the gallery-system, is such an arrangement of the forms that the whole school, or that portion of it which is to be instructed, may be placed in front of the master; and a gallerylesson is a sort of mixture of lecture and catechetical teaching, in which the master con veys viva voce instruction to his pupils. Perhaps an idea of it may be given by describing a lesson in geography in which the whole school was occupied. Mr. P. "Well, Scamper, what objection have you to make to this definition?" This observation was made with perfect respect, and received with great good humour by Mr. Primer, who praised Scamper for his discrimination. Scamper. "Why, sir, I saw in the Book of Useful Knowledge a map in which the differThe little boys are placed in front, those of ent strata of the earth were represented in a the next size behind them, and so on, accord-|| map, not only on the surface, but below the ing to their size; while some of the back || surface." benches are raised, so that the boys who sit on them may easily see over the heads of their fellows. A regular gallery, with seat rising above seat, is the best for this mode of teaching; but a school of moderate size may be sufficiently well arranged without such an apparatus, which, besides its expensiveness, is rather in the way when not being used. Where expense is no object, and the schoolroom of ample size, it is certainly desirable that a portion of it should be devoted to a gallery. The boys being thus arranged, a large map is placed before them on an easel, by the side of which Mr. Primer sits or stands in front of the gallery with a long stick or wand in his hand. 66 66 Now, my little man," said he to one of the youngest pupils, can you tell me what that is on the frame before you?" Little boy. "A map, sir.' Mr. Primer. "Very well; and what is a map?" Little boy. "A map, sir, is —a map.” Rather bigger boy. "A picture, sir." sir." Mr. P. "No; all maps are not pictures of the world. Can any boy in the second class tell me what a map is?" Here three or four of the boys in the second class held out their hands at once with great eagerness, to shew that they thought they could answer the question. This is a very good plan when a question is asked of the whole class at once, as it saves unnecessary noise." Mr. P. "Well, Cooper, now, if you know, tell me what is a map.' " 66 Cooper. A picture of a part of the world." Mr. P. "Nay, look at the map before you; that is a picture of the whole world. Wilkins, what say you?" Wilkins. "A picture of the world, or of some part of it." Mr. P. "Well, come, that will do: it would be better, however, to say a plan than a picture. A map is a plan of the world, or some part of it. Strictly, we ought perhaps to say it is a plan of the surface of the globe, or of some portion of it." Here Harry Scamper held out his hand to shew that he had something to say. "You are quite right; it is so. Well, then, we must keep to our first definition. А тар is a plan of the world, or of some portion of it. Repeat that, boys." So all the boys repeated the definition simultaneously. I beg the reader to observe the advantage of thus accustoming boys to think, and eliciting the truth from their own power of reasoning. Mr. Primer might very easily have told the boys at first what was the definition of a map, and have made them repeat it by rote; but it is obvious that not half the interest would have been called forth by such a method; that the instruction would, in all probability, not have been so well remembered; and, above all, that their minds would not have been exercised. 66 Now, boys," continued Mr. Primer, "I want to know what is the use of a map? Can you tell me what is the use of a map, little boy?" Little boy makes no answer. He was a new pupil, and of that shy disposition which prevents a boy from making the most of himself, so that sometimes he did not answer a question when he could. Mr. Primer was very skilful in gradually bringing out boys of this sort, and overcoming their shyness, so as to give them confidence without boldness. This he accomplished chiefly by speaking kindly to them, and by making a rule never to ridicule them or speak contemptuously. Many a fine-tempered spirit has been kept down and nipped in its growth by meeting with early contempt. Nothing requires more delicacy of feeling and charity in a master than the treatment of ingenuous boys who are affected with shyness. In this case Mr. Primer at once passed on to a boy in an upper class, and asked the same question, What is the use of a map? Answer. “To shew the situation of places.” Mr. P. "How does a map shew the situation of places?" Ans. "Because you see the places marked on them." Mr. P. "Suppose you had not the map before you, so that you were not able to point out any particular place, could you still, by the help of a map, tell the situation of the place?" No answer from the boy addressed. Mr. P. "Can any boy tell how to mark |