cial authority powerless, while they reject or overlook the very cardinal principle by which the Apostles were influenced, and which they so strongly and frequently urge on us. Did Paul withstand even Peter in the Council that was held at Jerusalem; because he was to be blamed for vacillating conduct in departing from the will of Christ? and would he acknowledge as his sole successors, think ye, the men who would set aside the will of Christ, as the only rule, or declare its insufficiency to be of itself-unaccompanied with tradition a certain and safe guide to truth and Heaven?

In expressing our firm belief that the word of God is the only rule by which his Church must be organized and governed that it is entirely sufficient for all the purposes of faith and discipline, and exclusively and authoritatively prescribes both the doctrines which God requires his people to believe, and the duties and services which belong to his worship we take the very ground that the founders of the English Establishment took, when they combatted with the Roman hierarchy, and sought the overthrow of that subtle but mighty engine of Satan to enslave the spirit, and darken the understandings of men.

The Church of England in her 6th article, “on the sufficiency of the Holy Scriptures for salvation," thus asserts:— "Holy Scripture containeth all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of the faith, or be thought requisite or necessary to salvation" We want no plainer or clearer assertion of the very cardinal principle of nonconformity than this. They who were the best and most successful advocates of the Church in fighting the battles of the Reformation have fought our battle beforehand, and very triumphantly vindicated our cause, and we have only to use the unanswerable arguments of Protestanism against Popery, as the best and only defence of Dissent from the English Establishment. The great Chillingworth, whose name is frequently quoted as the author of that oft repeated, yet never too oft repeated declaration, The Bible, the Bible only is the religion of Protestants," thus expressed himself in his book:-"The religion of Protestants a safe way to salvation" "By the religi on of Protestants" he says, "I do not understand the doctrine of Luther, or Calvin, or Melancthon; nor the confession of Augsburgh or Geneva; nor the catechism of Heidelburgh; nor the articles of the Church of England; no, nor the har

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mony of Protestant confessions; but, that wherein they all agree, and which they all subscribe with a greater harmony as a perfect rule of their faith and actions, that is the Bible. The Bible, I say, the Bible only, is the religion of Protestants. Whatsoever else they believe besides it, and the plain, irrefragable, undubitable consequences of it, well may they hold it as a matter of opinion. But as matter of faith and religion, neither can they with coherence to their own grounds, believe it themselves, nor require the belief of it of others, without most high and most schismatical presumption. I, for my part, after a long, (and as I verily believe and hope) impartial search of the true way to eternal happiness, do profess plainly that I cannot find any rest for the sole of my foot but upon this Rock only. I see plainly and with my own eyes, that there are popes against popes; councils against councils; some fathers against others; the same fathers against themselves; a consent of fathers of one age, against a consent of fathers of another age; the church of one age against the church of another age." "Propose to me however, any thing out of this book-the Bible, and require whether I believe it or not, and seem it never so incomprehensible to human reason, I will subscribe it with hand and heart, as knowing no demonstration can be stronger than this-God hath said so, therefore it is true. In other things I will take no man's liberty of judgment from him, neither shall any man take mine from me; I will think no man the worse man, nor the worse christian; I will love no man the less for differing in opinion from me; and what measure I mete to others, I expect from them again. I am fully assured that God does not, and therefore that man ought not to require any more of any man than this; to believe the Scripture to be God's Word, to endeavour to find the true sense of it, and to live according to it."

His book has

Such is the declaration of Chillingworth. obtained the sanction of the ablest men, who have flourished in the Church of England since his day, and is regarded as a masterly and unanswerable defence of Protestant principles. Now it is surely with an ill grace that those who maintain a great principle in their contests with the Church of Rome, and make it the very chief weapon of their warfare, should disown and discountenance the very same principle when it seems to run counter to their prejudices or their practices.

Why does the Protestant separate from the Catholic, but for the same general reason that the Dissenter withdraws from the Conformist? Can the principle of separation be good in one case, and bad in another? Will he who pleads for the right of private judgment in one case, refuse it in another? Will he deem himself to be influenced by truth while he avows himself a faithful son of the Church, and will he brand his not less conscientious and enlightened neighbour as a schismatic, because his convictions of what he believes to be truth compel his dissent from the Church?

SUNDAY-SCHOOLS.

QUALIFICATIONS OF SUNDAY-SCHOOL
TEACHERS.

In

FROM what has been said in former papers on the Design of Sunday-Schools, and the Instrumentality which SundaySchools employ to effect their Design, many things might be inferred as at least desirable, if not, indeed, essentially necessary, in the characters of Sunday-school teachers. our present paper, on the Qualifications of Sunday-school Teachers, it will be our object to enumerate, and briefly to notice these, with others, which, though not so easily to be inferred from any remarks hitherto made, are not less desirable, or essential, in order to complete the character of the Sunday-school teacher.

Piety. This is a desirable, if not an essential qualification in a Sunday-school teacher. The design of Sabbathschools teaches us this. It is to convert the soul. This be

ing the case, how can an individual be considered fully qualified for the office of Teacher who is not experimentally acquainted with what conversion means. To say the least, that Sunday-school teacher's character is incomplete and unfinished which has it not, and it lacks a fulness which nothing else can supply, and for which nothing else can compensate. Those Sunday-school teachers will always be the best, who, possessing the other qualifications for their office, possess this also, who are decidedly pious; and for such, there will always be the greatest hope of success,

Knowledge. This, also, is a desirable, and to some extent, a necessary qualification in a Sunday-school teacher; without it, even piety, to a considerable extent, must be unavailing. There is needed, besides the mere ability to read, an acquaintance and familiarity with books, and especially the Bible, as the result of reading. As the design of the Sunday-school is to convert the soul, and it calls for piety; so the instrumentality is the Word of God, and it calls for a knowledge of it. We cannot teach the truth if we do not know it.

Aptness. Though piety is a desirable, and knowledge a necessary qualification of a Sunday-school teacher, it is not every one who is pious, or who has knowledge, that is suitable for a Teacher. There is a conformity to the apostolic motto, "apt to teach," necessary, which neither piety nor knowledge can alone impart, and without which, little can be done in the impartation of instruction to others.

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is a command of thought, a readiness of utterance, and a clearness in presenting to others what we perceive ourselves, which cannot be dispensed with; the need of them is absolute; and rare as such talents are, every Sunday-school teacher should possess, and should cultivate them.

Simplicity. This is a very important qualification in all who are engaged in imparting instruction, and especially in all who are so engaged in Sunday-schools. It has respect to matter and to manner, and to the capacities, and tastes, and acquirements of the children. Perspicuity and adaptation are its chief features; and without these there can be no simplicity. The more the Teacher, without losing authority, can be a child amongst children, the better, and the greater the probability of success; this is, indeed, the secret of success, and there can be no real aptitude apart from real simplicity. For children, everything should be childish, without being foolish.

Regularity. This is a qualification of a different kind, but of great moment; and no Sunday-school teacher can hope to succeed, indeed, no one would seem to evidence any desire to succeed, who neglects it, who attends merely as inclination or convenience dictates. However great the sacrifice it may involve, regularity should be determined upon, and secured. What must those children think, and what must they infer, who invariably miss their Teachers in cold and wet weather? Children are so much influenced by example, that the effect of such conduct in any Teacher must be most injurious.

Punctuality. This is a qualification closely connected with the former, both in its nature and its value. It looks bad, and it is bad, when a Teacher goes into the school after it has commenced, and at a time when other Teachers have proceeded far in their duties; nothing should be allowed to cause this, for it will assuredly do harm, and that Sunday-school teacher had better give way to some one else who is guilty of such a fault, and the subject of such unfit. ness. Would Teachers have their children punctual, they must be punctual themselves. Punctuality in the Teachers will do much to secure it in their classes; indeed, both the punctuality and regularity of the class, are generally proportionable to the punctuality and regularity of the Teacher. Besides, the partial or entire absence of instruction, or the change of Teacher, which a disregard to punctuality neces sitates, ought as much as possible to be avoided.

Order. This is a qualification of great value. It follows hard upon regularity and punctuality, if these are not part of it. There can be no order where there are not regularity and punctuality. But whilst order includes regularity and punctuality, it includes also many other things; among which are a strict attention to the conduct of the children, and a due regard to every arrangement and proceeding of the school. Each teacher should have a plan; and nothing should be done without referring to that plan. The children should be taught order, and their very correction should proceed upon rule; it should never be the result of irritated feeling or mere provocation.

ence.

Patience. This is an essential qualification in a Sundayschool teacher, as all who are Sunday-school teachers are well aware; without it, very little, if anything, can be done. The dulness, the trifling, the obstinacy of the children, are all calculated to ruffle the mind, and they all call for patiIn the Sunday-school teacher there should be no manifestation of rage and of passion; anger itself should be patient. The affection, and gentleness, and kindness, which characterize the patient teacher, supposing they do not lead to the sacrifice of firmness, which they ought never to do, will effect more towards subduing the unruly dispositions of the pupils, than any degree of harshness or severity.

Perseverance. This is another very important qualifica

tion.

It involves the practical continuance in all the preceding. It forbids our growing weary, or drawing back; and demands our bold and determined pursuit of duty. Perseverance is a very valuable feature of character, and