much censoriousness, that no other mode of baptising but by immersion is valid, that no other way was practised or allowed by Christ and his Apostles. They have a right to their opinion upon the subject, but others also have a right to theirs. And to assert that all are in an unbaptized state and unfit for christian communion, because they do not see it necessary to follow them in that particular, seems to savour much of the spirit of those disciples who told our Saviour that they saw on cast ing out devils in his name, and they forbade him, because he followed

not with them.

But, in matters of religion especially, uniformity and consistency are very desirable: aud those who lay so great stress upon a particular mode of administering baptism, because they believe it to be agreeable to the example of the primitive church; ought perhaps, to consider whether they follow the example of Christ and his Apostles in other external forms and usages. I will mention but one circumstance; and I think myself justified in mentioning it in this case, when form is so much insisted upon. It is the form of kneeling in prayer. Now it will not be pretended but that this was the form the posture of body in which our Saviour and the Apostles offered up prayers; nor have we any account that they ever prayed, either in public or private in any other posture. Yet those who so much insist upon what they suppose was the example of Christ in one case, find no difficulty in neglecting it in this. Kneeling in prayer is unquestionably the proper posture for the whole congregation, and seats ought always to be so constructed as to render it convenient. But the Minister especially, who offers up the prayers of the congregation, ought, at least, to set the example, in imitation of Christ and the primitive Church.

But, say they "it is but of small consequence whether we stand or kneel when we pray, if the heart be but sincere." Then in this case it seems the form or manner is nothing. And suppose I should say that in receiving the ordinance of Baptism, it is but of little consequence whether we be plunged or sprinkled, if we are but proper subjects for that ordinance; a few drops answers the true intention of it as well as a fountain.

Now I suppose that prayer is as solemn, and as important a duty as baptism, and that it is as necessary that it should be rightly performed. But would not the present writer be considered very uncharitable if he were to assert that the prayers of those persons, and especially of those clergymen who do not kneel when they pray, according to the example of Christ and his Apostles, will be of no avail, that their prayers will not be heard or answered? But he has certainly as much reason to say this, as others have to say that without plunging no minister can confer, and no person receive a valid baptism. Nay, the case which I have mentioned is stronger, for no one disputes the position laid down with respect to prayer, but the other is only matter of opinion, for it never has yet been proved that either Christ or any of his disciples were baptized by immersion, or that ever any of the Apostles baptized any in that way, and it is nearly certain that they did not always do it, or consider it necessary to the validity of the ordinance.

Thus I have endeavoured to shew from scripture, from the nature of the ordinance, and from the things signified in, and represented by it, that affusion, that is, sprinkling or pouring is a proper mode in which to administer baptism, and probably the mode generally practised by the Apostles. I have shewn that the quantity of water could not reasona bly be supposed to affect the validi

her prosperity, are indelibly recorded by his will.”

"The Prayer Book and Homily Society of Baltimore have applied their means principally in disseminating the Book of Common Prayer, which unquestionably stands next to the Holy Bible: and it cannot be doubted, but, with the divine blessing, their exertions will be highly use ul."

"The Female Episcopal Tract Society, go on with increased zeal and usefulness."

"The Sunday Schools continue to be conducted with great regularity and success."

In the conclusion of the Bishops address, there are some very judicious observations on the importance of zeal and activity among the laity, in promoting the temporal prosperi-` ty of the Church and they are extracted with the hope that they may have an influence upon those laymen, to whom the concerns of our Churches are committed. Almost every thing connected with the temporal prosperity of our Churches, depends upon their prudence, zeal, activity and piety.

"To the gentlemen of the laity, I would beg leave to say, that the prosperity of the Church, and to a certain degree, her character depends greatly upon them. If they exert themselves to manage the temporal concerns in the best manner, so as to make a comfortable support for her clergy; to keep their churches and their chapels in good repair, and to encourage zealous and pious ministers, there can be no doubt, but she will prosper. From her Divine Head, grace will always flow to sanctify the exertions of her sincere members, and to render her the gate of Heaven to many a soul.

"You will be expected to stand foremost among the parishioners, for zeal, correct principle and piety. And if in these respects you may be justly viewed as placed on an emi

nence your light will shine all around, and you may be the happy instruments of preserving the integrity of the Church, and of leading, by your example, sinners to the fountain of mercy."

After an act, admitting a new parish lately organized in the city of Balumore, into union with the Convention, the clergy made their parochial reports. These shew the churches generally, in that state, to be in a flourishing condition; the aggregate number of communicants being little short of three thousand, and the number of Baptisms, within the last year, more than a thousand.

This Convention received the reports of the vestries on the state of their parishes, glebes, &c ordered to be made by the Convention of 1819. From these reports it appears that many of the parishes have glebes, or funds, and that in general their annual expenses are met by the avails of these funds, and subscriptions, or pew rents. The average amount of the salaries of their rectors, is not materially different from the amount received by rectors in

other states.

The committee on the state of the Church, to whom these reports were submitted, recommend to the consideration of the Convention two or three subjects, which are intimately connected with the welfare of the Church. Their observations on these subjects are here extracted, not without hope that they may suggest to the several vestries in Connecticut, some useful alterations in their mode of raising funds to defray their annual expenses; and perhaps lead our convention to recommend some general system, which may tend, in some measure, to obviate the difficulties, which arise from the system of taxation, and the operation of the present constitution of this state

"Among the evils," remark the committee, "to which the authority

of the convention may possibly apply a partial remedy, they present the scanty and precarious support provided for the rectors of parishes, as one which calls for the interposition of this body. Subscriptions they consider as objectionable on many grounds. Instead of this mode of support, which is certainly the cause of the frequent removals of rectors, they request the convention to recommend to the several vestries of the diocess, the adoption of a different plan. In the city of Baltimore, and in some other places, the pews of the churches have been sold to the parishioners, subject to certain rents; and the holders considering them as property acquired by purchase, have, hitherto, very generally paid the rents reserved. In two or three other parishes, the pews, though never sold, are rented from year to year, and have never failed to yield a tolerable support. If the plan of pew rents be adopted, the committee confidently expect more punctual payments, and a more permanent maintainance, than have yet been experienced by the clergy It is not feared that much opposition will be made by any member of the Church, to a change recommended by the solemn vote of the convention. The present mode of raising support, having been tested for half a century, is universally acknowledged to be inadequate and insufficient."

The mode of raising parish funds by taxation is liable to many objections, and not much less incompatible with public feeling, than with the tendency of our state constitution, which, in its operation, in this respect, would seem to have been designed, if not to destroy the system of religious taxation, yet to facilitate those who might be disposed, no matter from what motives, to place themselves beyond its reach. In the present state of things, we conceive it to be necessary that our

churches should resort to some other mode of obtaining the funds to meet their annual expenses. Where endowments can be effected, this is unquestionably most desirable; for it places a parish at once on au independent and durable basis. But there are few parishes where this measure can be expected to take effect; yet something might be done in almost every parish, however depressed its condition, which would tend to give it permanecy, and render its prospect for the future more encouraging. Of all the various modes, which may be annually resorted to to procure parish funds, we think that of pew rents, the most equitable, and the least liable to objections. It combines all the advantages of voluntary subscription, and avoids the odium of taxation. A difficulty may arise, with respect to the manner of assessing the rent of pews; and if it be arbitrary, inconveniences will probably result from it. There are two modes in which this difficulty may be avoided. Let the pew rents be averaged, and let the members of the parish give at auction premiums for a choice; or, if this should not be preferred, let the pews be sold for one or more years, for an annual rent, to be determined by the amount bid upon each separate pew at public sale. In several of our Churches, one or the other of these modes have been adopted, and with great success. And it is not known that in any instance, either of them has failed, or been attended with inconvenience. The parishes which raise their funds in this way, are now the most prosperous in the diocess. We feel a more than ordinary solicitude on this subject, from a persuasion, that the system of taxation, if persisted in under existing circumstances, will be attended with destructive consequences. The time has come when people will not, and cannot be compelled by law to pay for the support of

religion. The only means of ob taining parish funds which may be safely adopted, is that which will render not only the payment of any thig, but the amount to be paid, perfectly voluntary.

The committee on the state of the Church mention another subject of very considerable importance, and one which has received but very little attention among the Churches in this state, and which, it is believed, is generally too much neglected by the Churches, throughout the country. They express their strong regret at discovering so general a neglect throughout the diocess, of the establishment of parochial libraries. This measure they believe to be of vast importance, to the prosperity of the Church. They therefore request the Convention to enforce the order passed last year, and earnestly recommend to all rectors and vestrymen to exert themselves in effecting so desirable an object.' It is unnecessary to urge on our readers the great importance of establishing parochial libraries, in our several parishes. The object may be accomplished without much difficulty, or individual expense, by the united and zealous exertions of a few persons. One great inconvenience experienced by the members of the Church, is the expense of obtaining doctrinal and practical treatises on religious subjects. This inconvenience would be removed by the establishment of parochial libraries, in which the members of the parish should have a common inter

each diocess, with such powers as would best enable them to accomplish the object of their appointment.

We are gratified to see that the Churches throughout the union are beginning to feel the importance of establishing an Episcopal fund in their respective diocesses, and that vigorous exertions are making in sev eral states to accomplish an object which will add so much to the dignity and usefulness of the Episcopal office.

The Convention of Maryland took up this subject with great zeal, and have adopted a plan for obtaining an Episcopal fund, which promises, if followed by proper exertions, to result in the desired success. The report of their committee on this subject, is very able and interesting. They consider the establishment of this fund as an event, which would "contribute effectually to the welfare of the Church, and assist in placing her permanently on that respectable eminence, to which the purity of her faith, and the excellence of her services, so justly entitle her." After alluding to the advantages to be derived to the Church, by abstracting the Bishop from the cares incidental to the situation of parochial clergymen, they express their confidence, that, with the proper exertions, a fund, sufficent for the object contemplated, could be obtained in the diocess of Maryland, by the united and zealous exertions of all the clergy, and some of the influential members of their respective congregations.

The following notice of the progress which has been made in several diocesses in providing for the Episcopate, is extracted for the inforination of our readers.

"In Connecticut, through the exertions of Episcopalians and the aid afforded by the Legislature of the State, a fund has been raised which