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It appears that this resolution produced considerable discussion, when the Rev. Mr. Uhlhorn proposed, "that the Synod declare itself, whether or not such an institution be requisite and advantageous within the jurisdiction of this Synod." The Secretary then says, "that this Synod deems the course of the Fathers most expedient in such matters, and cannot sustain innovations which burthen the 'people or have a tendency to excite in this body, a strange spirit for proselyting." It was then decided by a large majority, "That the Synod will not form a Missionary and Education Society."

All our other Synods have however entered into the spirit of establishing Missionary and Education societies, and the continued zeal displayed, in sustaining them, proves that the Innovation, is not burthensome to their people, whilst hundreds of souls, have experienced their good effects.

From the report of a committe, upon the state of the treasury it appears that this Synod has at its disposal $2,100.

Two Missionaries were appointed, for six months, the one to labor in Lycoming county Pa. the other at Frankford and Lower Merion Pa. and at Cohancy N. J.

Several brethren connected with any of our Synods, would be appointed Missionaries, to labor in churches destitute of Pastors, within the jurisdiction of this Synod. The President has been authorised to accept the services of such that may offer.

We regret extremely, that no Parochial reports appear in the minutes. If they should be published hereafter, or if any copy containing them, should come into our hands, we shall insert them hereafter.

As a proof of the disposition of the Synod, to continue a good understanding with other Synods, Delegates were appointed to attend the next meetings of the New York, Maryland, West Pennsylvania and German Reformed Synods.

Two applicants were licensed, and seven Licentiates were ordained Pastors. The next meeting of this Synod will be held at Harrisburg on Trinity Sunday, 1831.

EVANGELICAL LUTHERAN SYNOD OF OHIO.

The Synod of Ohio convened at Zanesville, Ohio, on the 5th of June last. Rev. Weygandt delivered a sermon preparatory for the Lord's Supper, in the German and Rev. Brown in the English language. On Sunday Rev. Heincke and C. Henkel preached, after which the Lord's Supper was administered. Rev. Stauch and Rev. Schweitzer, Barth preached during the remainder of the day, the latter brother officiated in the English language.

On Monday morning, the Synod was constituted as usual. Nine

teen Ministers were present and eighteen absent. Sixteen Lay-Delegates were present. Six Clerical delegates from our other Synods, were in attendance and entitled to vote during the sessions. Rev. Andrew Henkle was elected President, Rev. H. Heincke, Secretary and Rev. J. Wagenhals, Treasurer. The Report of the Missionary labours of Rev. Mr. Stauch was read. He travelled three months, preached 39 times, baptized 41 children, confirmed 4 persons and administered the Lords s upper to 104 persons.

The Rev. Missionary Espich, travelled 400 miles, preached 13 times and baptized 4 children.

The Rev. Missionary Gruber, reported that he travelled through a part of Ohio and Indiana-preached 24 times, baptized 38 children, confirmed 28 persons, and administered the Lord's supper at different times to 98.

It was recommended to all the Ministers of this Synod, to encourage their people, to make suitable arrangements, for celebrating the 25th of June, as a day of Thanksgiving, it being the day of the 300th anniversary, on which the Augsburg Confession of Faith was delivered to the Diet at Augsburg.

It was ordered, that the English Catechism, published by the General Synod, with the 28 articles of the Augsburg Confession &c. be printed.

The Synod deeply concerned for our Zion, resolved that a Theological Seminary be established, in the State of Ohio to be located at Canton, Stark county. The Rev. Mr. Schmidt has been appointed, to take charge of the institution.

The following plan of instruction has been adopted

PLAN OF TEACHING,

For the German Theological Seminary of the Lutheran Synod of Ohio. PRELIMINARY REMARKS..

1. Whereas, the organization as well as the adoption of the rules, according to which the institution in question is to be conducted, will be left to a board of Directors, by whom the necessary arrangements, adequate to our present situation, will be made, therefore, reference will be had here only to the different branches that will be taught.

2. For the information of those who wish to be admitted, be it observed (a) that, whereas this institution is and shall continue to be a German institution, instruction will be given through the medium of the German language exclusively; and, therefore, it will be required of every one who wishes to be admitted, that he shall be able at least to read and write that language.

3. But whereas, it is indispensably necessary, in this country, for a man of erudition also to understand the English language, the Board of Directors will, therefore, use their utmost endeavors to

make such arrangements that a perfect knowledge of that language may likewise be obtained.

4. The course of studies is three years, and the first cursus will commence on the first day of October, 1830.

5. Tuition will be given gratis, but it is required that every student provide for his boarding, lodging and clothing.

The following branches will be taught:

FIRST CURSUS-Instruction, 1. In the German language. 2. In the Latin language.

3. In the Greek language. 4. Logic.

5. Theological Encyclopedia.

NOTE-Whereas, it is impracticable to acquire, during the term of three years, in connexion with the above mentioned sciences, a knowledge of the Hebrew language also, therefore, those only, who attend the institution four years, will receive instruction in the Hebrew and Classic Greek languages.

SECOND CURSUs-Continuation of instruction in languages in general.

2. Introduction into the Old and New Testament.

3. Archaiology.

4. Explanation of the New Testament in the Greek language. 5. Explanation of the Old Testament in the German language, with constant reference to the Hebrew original text and the septuaginta. 6. Church History.

7. Empiric Psychology

THIRD CURSUS-1. Continuation of the explanation of the Bible in the Greek and German languages.

2. Dogmatic, connected with the history of Dogmas and Symbolic. 3. Christian Ethics.

4. Practical explanation of the Holy Scriptures, calculated for religious instruction.

5. Homiletick, or Pulpit Eloquence.

6. Catechetick, or the art of imparting religious instruction by questions and answers.

7. Pastoral Theology and Liturgic.

Numerous applications were made for Ministers, and every arrangement has been adopted, by which our destitute brethren can obtain a partial supply, until our Seminaries shall send forth young men, well qualified to enter the field of labor. Our church in Ohio is increasing and improving in every respect. The parochial reports evince this. During the past year were baptized 2292, confirmed 677 communed 8706. The cause of Sunday Schools is also promoted, for several of the Ministers established twenty.

Two Candidates were solemnly ordained Pastors, and two Applicants were admitted as Licentiates, The next meeting of this Synod will be held at Canton, Stark County, on Trinity Sunday A. D.

1831.

MR. EDITOR-There is a strange sentiment, prevalent among many enrolled members of our churches; it would not be so strange were it current only with the men of the world, that "Religions are indifferent." In the course of my reading, I have lighted on some remarks, from a man who well knew what he said of the body of sectaries to which he refers, which I would point against this narcoLic and growingly wasteful delusion of our day; especially of this section of our favoured country. Let it be remembered that the Pastor of the French Church at the Hague, whose eloquent sermons have come down to us, with all their deep and acute learning, and the baptism of heavenly piety, lived at a day and in a country, in which he could more fully and easily get at a thorough knowledge of what the "Beast" is, and ever has been, since, in the fulfilment of prophecy, vide. 2 Thes. ii, 3 4. it gained the ascendency in power. When he speaks of the fire and the sword of superstition, and the horrors of the inquisition, he felt himself nearer to them than we do; and the people that heard him, knew better what credit to give to his declarations, than those by whom you are surrounded, seem to give to yours. But, in the proseution of the subject on which he writes, he says

"Let us advert to the fourth prejudice. Religions are indifferent. We not go through various sects of Christianity and decide these litigious questions. Which of these religions arc compatible with salvation? Which of these religions are destructive of it? We will affirm only with one apostle that "Idolaters shall have their part in the lake which burneth with fire and and brimstone." We intend particularly to wipe off that imputation which the church of Rome constantly casts on one doctrine. Under pretence that we have never been willing to denounce a sentence of eternal damnation against the members of the most impure sects, they affirm that in our own opinoin, people may be saved in their community, and this they say, is one of the artices of our faith.

This is a sophism which you have often heard attributed to a prince, who had united, as far as two such different things could be united, the qualities of a great king with those of a bad christain. Having a long time hesitated between the peaceable possession of an earthly crown, and the steadfast hope of a heavenly crown, his historians tell us, he assembled some doctors of the Roman communion and some of ours, (the Protestant.) He asked the first, whether it were possible to be saved in the Protestant communion? They answered, No. He then asked the second, whether it was possible to be saved in the Roman communion? They replied, they durst not decide the question. On this, the prince reasoned in this manner. "The Roman Catholic doctors assure me there is no salvation in the Protestant communion. The Protestants dare not affirm that there is no salvation in the communion of Rome. Prudence, therefore, requires me to abandon the Protestant religion, and to embrace the Roman; because, in the opinion of the Protestants, it is at the most only probable that I should perish in the church of Rome, whereas, in the opinion of Roman Catholics, it is demonstrative that I should

be damned in the Protestant community." We will not attempt to investigate this point of history, by examining whether these Protestant Ministers betrayed our religion by advancing a proposition contrary to it, or whether these historians betrayed the truth by altering the answers attributed to our ministers. Whatever we think of this historical fact, we affirm, with St. John, that "Idolaters shall have their part in the lake which burneth with fire and brimstone."

However, we ought to make a cautious distinction concerning doctrines, as we do concerning precepts a distinction between questions of fact and questions of right. There is a question of right in regard to precepts: as for example-Is a course of life opposite to the precepts of the Gospel a damnable state? To this we reply, undoubtedly it is. There is also a question of fact; as for example-Shall all those who follow such a course of life suffer all the rigours of damnation? A wise man ought to pause before he answers this question; because he doth not know whether a man who has spent one part of his life in a course of vice, may not employ the remaining part of it in repentance, and so pass into a state to which the privileges of repentance are annexed. In like manner, there are questions of fact and questions of right in regard to doctrines. The question of right in regard to the present doctrine is this: Can we be saved in an idolatrous community ? Certainly we cannot. The question of fact is this: Will every member of an idolatrous community be damned? A wise man ought to suspend his judgement on this question, because he who had spent one part of his in idolatrous community, may employ the remaining part in repenting, and consequently may share the privileges of repentance. Except in this case, according to our principles-Idolaters shall have their part in the lake which burneth with fire and brimstone." But, according to our principles, the Roman Catholic church is guilty of idolatry; consequently, according to our principles, the members of the church of Rome, if they do not forsake that community, are among such as "shall have their part in the lake which burneth with fire and brimstone."

If it be necessary to prove that, according to our principles, the church of Rome is guilty of Idolatry, the evidence is easily obtained. Let us form a distinct idea of what, agreeably to scripture, we call IDOLATRY, to regard a simple creature as God supreme, to render to a simple creature the worship that is due only to the supreme God, is what we call idolatry. Now, according to our principles, the members of the church of Rome do render to a creature to a bit of bread-such worship as is due only to the supreme God. By consequence, according to our principles, the members of the church of Rome are guilty of idolatry.

They defend themselves by a somewhat specious, but groundless argument. It was employed by a man,* who disgraced his name by abandoning the Protestant religion, though, thanks be to God, I

*Mr. Saurin of Paris.

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