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 Vail, Thomas H. 1812-1889 
 The comprehensive church 
 
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THE COMPREHENSIYE CHURCH. 
 
" GOD, THE CEEATOE AND PKE9EKVER OF ALL MANKIND, MOKE 
 ESPECIALLY WE PEAY FOE THY HOLY CHUECII UNIVERSAL ; TnAT 
 IT MAY BE SO GUIDED AND GOVERNED BY THY GOOD SPIRIT, THAT 
 ALL WHO PEOFESS AND CALL THEMSELVES CHRISTIANS MAY BE 
 LED INTO THE WAY OF TEUTH, AND HOLD THE FAITH IN UNITY OF 
 SPIRIT, IN THE BOND OF PEACE, AND IN RIGHTEOUSNESS OF LIFE. 
 AND THIS WE BEG FOE JESUS CHRIST's SAKE. AMEN."" 
 
 Book of Common Prayer. 
 Daily Morning and Evening Collect. 
 
THE 
 
 COMPREHENSIVE CHURCH; 
 
 OR, 
 
 CHRISTIAN UNITY AND ECCLESIASTICAL UNION 
 IN THE PROTESTANT EPISCOPAL CHURCH. 
 
 BY THE 
 
 y 
 
 RT. REV. THOMAS U. VAIL, D.D., LLD. 
 
 " There is one Body.'" Ephosians 4 : 4. 
 
 " Sola ifritur catholica ecclesia est, qure vcrum cultunj retinot. Hie est fens veritatip, 
 hoc doinicilium fidei, hoc templum Dei. . . . Neiuinem sibi oportet pertiuaci con- 
 certitione blundiri ; asitur enim de vita et salute. . . , Sod tamcn, siiipiili qui(jua) 
 coetus so potissimum Christiauos, et suam esse catholicaui ecclesiam putant." 
 
 Lactoutius. Inst. Uir-, L. iv. ad fin. 
 
 NEW YORK: 
 D. APPLETON AND COMPANY, 
 
 549 & 551 BROADWAY. 
 1879. 
 
Entei:ed, accord iuj^ to Act of Congress, in the year 1S78, by 
 
 I). APPLETON & COMPANY, 
 
 In the Otlice of the Librarian of Congress, at Waslungton. 
 
PREFAO E. 
 
 Much lias been said and publislied, of late years, on 
 the subject' of Christian Union — not enough to accom- 
 plish it, but enough to show that the minds of Chris- 
 tians are open to the inconveniences and dangers of 
 sectarian divisions, and that their hearts are longing for 
 some closer and happier communion than is allowed by 
 the present divided state of the Christian Church. The 
 many proofs presented daily, that Christians desire to 
 be united, are encouraging to our hopes ; while, at the 
 same time, there is discouragement in the fact that the 
 public mind seems to have settled down despondingly 
 under the impression that no feasible j)lan can be pro- 
 posed for the accomplishment of its desire. 
 
 The writer thinks that a capital mistake lias been 
 committed in the course of inquiry which has been 
 generally pursued on this subject. He thinks that, in- 
 stead of endeavoring to strike out an entirely new sys- 
 tem of ecclesiastical unity, the proper and only feasible 
 course is to select, for the purpose of uniting within it, 
 
 * To the first edition, published in 1841. 
 
6 PREFACE. 
 
 some system already established and which realizes most 
 . nearly the idea of a Comprehensive Church, and, if it 
 be not in every respect perfect, to improve it, if it will 
 allow improvement, into perfection. It may be there 
 is such a system among us — a system whose structure is 
 capable of any modification, and in whose organization 
 are instrumentalities by which it may be shaped into 
 any form, which the majority of the Christians in our 
 country may desire. We believe there is such a system 
 among us. 
 
 The writer, although a member and minister of the 
 
 -Protestant Ej)iscopal Church, feels a sincere affection 
 
 for all his Christian brethren of every name, who, being 
 
 ' partakers of the "one baptism," are fellow-members 
 
 • with him of " the Holy Catholic Church," and who, by 
 their faith and love, have entered into " the communion 
 of saints ; " and the prayer of his heart is : " Grace be 
 with all them that love our Lord Jesus Christ in sin- 
 cerity." Yet he believes that, in our day, there is a 
 
 • very manifest and sad d^^irture from Scriptural unity, 
 and that it is the duty of those who "love our Lord 
 
 • Jesus Clnust in sincerity " to return, if possible, to a 
 consistency with the Scriptural precepts. We all realize 
 the dissensions of Christ's Church, and suffer from them. 
 If we can, let us remedy them. 
 
 , After an examination of the ecclesiastical systems 
 'of various denominations, and a careful investigation of 
 
PREFACE. 
 
 . the theory of his own Church, with a particular refer- 
 ,ence to the practicability of Christian and ecclesiastical 
 • unity, the writer ventures to suggest the remedy alluded 
 . to. He does so with a confidence in the sympathies of 
 his Christian brethren; for they will approve his de- 
 sign. There oucrht to be more confidence between the 
 members of the Lord's family, more of mutual and un- 
 reserved inquiry on the mode of effecting unity. The 
 large deliberative bodies, which represent the intellect- 
 ual and moral strength of the different denominations, 
 ought to confer, and to correspond with each other on 
 this subject, which respects certainly one of the most 
 important present duties of the Church, The writer 
 would be glad to see the highest Conventions of his own 
 Church exhibiting first this example of Christian con- 
 fidence, and even addressing memorials on the subject 
 to the members and the representative assemblies of 
 other denominations. For it is true that the Divine 
 idea of the real liberality and largeness of the Church 
 of Christ, as to its terms of communion, and of the 
 allowable diversities of opinions and practices within 
 its one fold, is very indistinctly realized by the disci- 
 ples of the Lord to-day. 
 
 It has been the lot of the writer to mingle much 
 with inteUigent Christians of different and opposing 
 names ; and from his intercourse with them, as well as 
 with the members of his own Church, he believes there 
 
8 PREFACE. 
 
 is a prevailing misconception of the principles of unity, 
 and that, if the premises lierein advanced shall be gen- 
 erally understood, there will be a great progress toward 
 a United Church. The common concej^tion is too con- 
 tracted. If he is not very much mistaken, the princi- 
 ples herein exhibited are familiar to comparatively few, 
 and will to most minds suggest a train of reflections al- 
 tog-ether unusual. 
 
 It had been well if the writer could have backed his 
 reasonings by the influence of some personal authority 
 or reputation. But, if he lacks that advantage, his rea- 
 sonings will have a fairer opportunity to test their force. 
 He comes as a Christian man to communicate to his 
 brethren something for their mutual benefit, something 
 which, he hopes, they will cordially and frankly receive. 
 He commends this outline of thought to the patient and 
 matured examination of the Christian public, and he 
 will be glad if some abler hand shall fill it up more 
 elaborately. He can say, with good Bishoj) Burnet, in 
 the preface to his " Exposition of the Thirty-nine Arti- 
 cles," although he applies to himself with difiidence the 
 language of so distinguished a man : " I had no other 
 design in this work, but first to find out the tnith my- 
 self, and then to help others to find it out. If I suc- 
 ceed to any degree in this design, I will bless God for 
 it ; and if I fail in it, I M'ill bear it with the humility 
 and patience that becomes me. But as soon as I see a 
 
PREFACE. 9 
 
 better work of this kind, I shall be among the first of 
 tliose who shall recommend that, and disparage this." 
 
 A few words are due to his Episcopal brethren par- 
 ticularly. Ever since he has been in the discharge of 
 his calling, both as a missionary and as a j^arochial min- 
 ister, he has felt almost daily the need of some such 
 book as this, both for the instruction of his own people 
 and for information which others need to have. lie 
 has been sometimes greatly surprised at the extreme 
 misapprehensions prevalent with regard to the Protes- 
 tant Episcopal Church in the United States, when the 
 means of better knowledge have so long been spread 
 before the public. His familiarity with these misappre- 
 hensions has blunted the sense of surprise, while it has 
 nourished a sense of continual regret and sadness. He 
 has hoped to find his want supplied, and has finally un- 
 dertaken the task for himself, since the need is great, 
 and it is hard to wait patiently for an uncertainty. 
 
 There is a class, and a numerous one — that of theo- 
 logical students, or candidates for orders — who might, 
 ,as the writer's former observation and personal experi- 
 ence has demonstrated, be much benefited by some 
 such work as this. It is required, indeed, by a general 
 canon, that " the last examination " of every candidate, 
 prior to his ordination as deacon, must be " on Church 
 history, Ecclesiastical polity, the Book of Common 
 Prayer, its history and contents, and the Constitution 
 
10 PREFACE. 
 
 and Canons of this Church and those of the Diocese to 
 which the candidate belongs." 'Now, on Church his- 
 tory, Ecclesiastical polity, and the Book of Common 
 Prayer, especially the two former, the student may be 
 very well informed, and his examination satisfactory. 
 But on the Constitution and Canons of the Church his 
 information is ordinarily slight, and his examination 
 (if attended to) unsatisfactory, for this good reason, that 
 he cannot study them except at disadvantage, because 
 they are nowhere so arranged that he can associate them 
 with the system of principles which they illustrate. 
 Hence it is true that most of our candidates for orders, 
 even at their first ordinations, although they may be 
 excellent scholars in the Scriptural, and what we may 
 call the historical doctrines of their Church, do not have 
 clear and accurate and defensible views of their Church 
 as it is — as a practical and worhing system in thepres- 
 ^ent day and in our own country. A treatise like this 
 volume, and especially its sixth chapter, might be a use- 
 fid manual to the class of students referred to, and a 
 convenient aid to those who have the charge of theii; 
 education in the department of ecclesiastical studies. 
 
 Besides, there are many persons who would like in- 
 formation as to the Protestant Episcopal Church, touch- 
 ing the several points and peculiarities of its whole sys- 
 tem. There are many inquirers as to these topics ; and 
 such a manual as this may prove a valuable help to lay- 
 
PREFACE. 11 
 
 men or to clergymen in answering such inquirers, giving 
 in one volume information wliich, without this, can be 
 procured only from many volumes. 
 
 Excellent books have been written on different points 
 in the system of the Protestant Episcopal Church, and 
 illustrative of its peculiar doctrines and customs, with 
 very great profit. But, after all, there is no work which, ♦ 
 in a plain, didactic style, develops the entire system of/ 
 the Protestant Episcopal Church as it is^ which shows* 
 out the whole Church as an existing and operating sys- 1 
 tern of to-day. There is no work which illustrates dis- . 
 tinctly the comprehensiveness of the Protestant Epis- 
 copal Church, with regard to its adaptation to the pur- 
 poses of Christian and Ecclesiastical Unity — the Di- 
 vinely-intended purposes of the one great Catholic or 
 Universal Church of Christ. These blanks the writer 
 has endeavored to fill ; or rather, he has endeavored to 
 exemplify, by short precedents, how these blanks may 
 be filled. It is Ids impression that a book, upon a plan 
 similar to this, and better executed, might be useful in 
 all our parishes, and might be very generally circulated 
 with much advantage, not only to the Protestant EjdIs- 
 copal Church, but also to the great object of Christian 
 and Ecclesiastical Unity, which all true disciples of our 
 Lord have so much at heart — in other words, to the ex- 
 hibition of the real and chief end for which God's 
 Church is founded amona; men. 
 
12 ' PREFACE. 
 
 It is necessary to take this practical view of our sub- 
 ject, because, after all, it is tlie most important. In the 
 history and institutions of the Church, whose track has 
 marked the course of nearly two thousand years, there 
 must be much to deeply interest the student ; and such 
 a one, in proportion as he enlarges his acquisitions, will 
 learn more and more of the minute causes of those in- 
 stitutions and their connection with the history of man, 
 and the gradual development of the philosophy of the 
 human mind. But the man of every-day life has often 
 not the time nor the taste for such investigations. Be- 
 sides, all his habits are practical, and concerned with his 
 common and pressing interests ; and the question from 
 . him is : What is the system f He cares not for its his- 
 , tory nor for its remote causes. He wants to know only 
 . this — that the system is now practical, that it will worJc 
 , well for him, that it does now suit his individual and 
 -personal wishes and wants. Bishop Brownell, in the 
 course of an address delivered by him to the Conven- 
 tion of the Protestant Episcopal Church of Connecticut 
 held in June, 1840, has well expressed this prevailing 
 sentiment, when he says (and the emphasis is his own) : 
 " "We love the Church as it is " — we love it as a jDracti- 
 cal system, working in and for our own day, working 
 ])y and for ourselves. It is this view, practical and the 
 most important to us, which we would present to our 
 readers. 
 
PREFACE. 13 
 
 The writer anticipates tlie probability that in some 
 things he may not please all his brethren ; he may not 
 express precisely the sentiments of all. Some are for • 
 keeping their Church aloof and disunited from all oth-/ 
 ers, and will have it that there are in it no points of* 
 natural contact with other denominations. Some, of an, 
 opposite habit of mind, are for assimilating their. 
 Church as far as possible with one or another particu- • 
 lar denomination which commands their sympathies ; / 
 while others still have selected some particular de- - 
 nomination against which it is their hobby to oppose • 
 their Church. ]^ow all these are more or less sectarian . 
 in their spirit. Certainly, they have no just percep- 
 tions of the comprehensiveness of their Church. AVe 
 commend to them all our subject. 
 
 Moreover, it is not in the plan of this book to say 
 everything that is to be said about the Protestant Epis- 
 copal Church. It is not presenting ancient history, nor 
 abstract generalizations, nor pleasant conceits. It is stat- 
 ing present facts, without going into the philosophical 
 or the historical or the logical reasons which lie under 
 them. It simply looks at an Ecclesiastical system which 
 is in existence (no matter how or why) in this country 
 to-day, and analyzes it in reference to its aptitude for 
 the all-important purpose of Church comprehension. 
 
 Of one thing the writer is assured— he has asserted • 
 no facts which he does not prove ; he has advanced no • 
 
14 PREFACE. 
 
 •principle which is not simple and well-nigh denion- 
 ' strable. 
 
 Finally, he accommodates, with humility, to this 
 place the closing words of the preface of the Book of 
 Common Prayer, which he prefers to the reader as ex- 
 pressive of his own hopes : " And now this work being 
 brought to a conclusion, it is hoped the whole will be 
 received and examined by every true member of our 
 Church, and every sincere Christian, with a meek, can- 
 did, and charitable frame of mind ; without prejudice 
 or prepossession ; seriously considering what Chris- 
 tianity is, and what the truths of the Gospel are ; and 
 earnestly beseeching Almighty God to accompany with 
 His blessing every endeavor for promulgating them to 
 mankind in the clearest, plainest, most affecting and 
 majestic manner, for the sake of Jesus Christ, our 
 blessed Lord and Saviour." 
 
" ALMIGHTY AND EVEU-LIVINO GOD, WE BESEECH THEE TO IN- 
 SPIEE CONTINUALLY THE UNIVERSAL OHUBCH WITH- THE SPIEIT OF 
 TIJUTH, UNITY, AND CONCORD : AND GRANT THAT ALL THOSE, WHO 
 DO CONFESS THY HOLY NAME, MAY AGREE IN THE TRUTH OF THY 
 HOLT WORD, AND LIVE IN UNITY AND GODLY LOVE. GRANT THIS, 
 O FATHER, FOR JESUS CHRIST's SAKE, OUR ONLY MEDIATOR AND AD- 
 VOCATE. AMEN." 
 
 Book of Connnon Prayer. 
 Prayer in the Order for the Iloly Commxinion. 
 
"we sinners do beseech thee to hear us, o lord god; 
 
 and that it may i'lease thee to liule and govern thy holy 
 
 church universal in the eight way ; we beseech thee to 
 
 hear us, good lord ! " 
 
 Book of Common Prayer, 
 
 The Litany. 
 
PREFACE TO THIS EDITION. 
 
 In the year 1841, thirty-seven years ago, the first 
 edition of this book was publislied by the late H. Hunt- 
 ington, Jr., at Hartford, Conn. The book was read, in 
 the manuscript, by the then Bishop of Connecticut, the 
 Et. Kev. Thomas Cimrch BrowTiell, D. D., LL. D., ever 
 to be revered, by whom it was approved and com- 
 mended. Tlie Kev. George Burgess, afterward the 
 distinguished Bishop of Maine, then rector of Christ 
 Church, Hartford, a very dear and lifelong friend of 
 the author, wlio Avas compelled to be absent from that 
 city, read the proofs for him, and kindly saw the book 
 through the press. It had his hearty endorsement. 
 
 The phrase adopted as the title of this book was in 
 those days seldom if ever heard ; and the conceiDtion 
 embodied in it was little understood or appreciated. 
 The editor of the New York Churchman^ the late Dr. 
 Samuel Seabury, a personal friend, of one school in the 
 Church, denounced it, as representing the Church to be 
 an ecclesiastical omnibus, rashly inviting everybody to 
 
18 PREFACE TO THIS EDITION. 
 
 a place in it ; wliile, from an opposite side, the then 
 newly-elected Bishop of Massachusetts, Dr. Eastbnrn, 
 also a personal friend, belonging to another school in 
 the Church, put his brand upon it with his character- 
 istic honesty, as representing the Church to be alto- 
 gether too democratic. The Church did not then ap- 
 prehend the receptive capabilities of her divinely cath- 
 olic constitution. It was not up to the idea presented 
 in this book. The prevailing conception of the Church 
 in those days was, if* likened to some sort of vehicle, as 
 the Church thunderer* of that day likened it, that it 
 was a sort of private and proprietary carriage or eccle- 
 siastical hack, in which a few select friends of elective 
 affinities might ride together; or else a sort of eccle- 
 siastical sulky, like those formerly much used in hilly 
 New England, which could carry only one. The idea of 
 The Comprehensive Church is now quite generally ac- 
 cepted, and the phrase is becoming decidedly familiar. 
 
 In the course of these years the book, still surviving 
 in a few hands, has been quietly doing a good work, 
 calling the attention of some thoughtful readers to the 
 true character of the Lord's one Church ; and there are 
 at this moment several — a considerable number — of the 
 older clergymen in our communion, who were attracted 
 or aided to their present ecclesiastical relations by its 
 perusal. 
 
 * The New York Churchman. 
 
PREFACE TO THIS EDITION. 19 
 
 The author has very often, especially during the last 
 fifteen years, while this subject of the extent or of the 
 limits of Church comprehension has been forcing itself 
 upon the consideration of Christian men, been solicited 
 to republish the book ; but the constant pressure of 
 onerous duties in his large missionary diocese has occu- 
 pied the time required for such an undertaking. Within 
 the last year or two these requests have been so urgently 
 repeated that he has consented to comply with them, 
 and now offers it once more to the public as expressing 
 the unchanged and still more matured convictions of a 
 life abeady somewhat extended. 
 
 The author may be pardoned for saying that, if he 
 was a pioneer in the development of this vast subject 
 of Church comprehension, he has never gone back upon 
 his early record, and can claim at least the award of 
 self-consistency. If he was somewhat in advance of 
 the majority of his brethren, and has paid some penalty 
 for being so, he has "bided his time," by God's grace, 
 and welcomes, with thanks to God, the new day of 
 tolerance and charity. 
 
 The book is printed from the first edition. The 
 references to the canons have been adapted to our 
 more modern Digest up to the General Convention of 
 1877. The substance of the book remains as it was 
 first published, with only those verbal and minor emen- 
 dations — the removal of redundancies or the clearer 
 
20 PREFACE TO THIS EDITION. 
 
 presentation of ideas — wliicli tlic Ihnoi mora has war- 
 ranted, and wliicli a review after so long a time lias 
 suggested. 
 
 The special design of the book is to be borne in 
 mind by the reader. It is not to discuss Church his- 
 tory, nor is it to elaborate what are called Church prin- 
 ciples. It deals with no question of the de jure. It 
 touches only the de facto. It takes the Church, as 
 Bishop Brownell expressed himself, " as it is,'^ simply 
 as it finds it to-day, without any hypotheses, assump- 
 tions, or explanations — simply as an actual existing sys- 
 tem and institution. It does not inquire as to its annals 
 or its theories. It finds it different, as it is, from all 
 mother existing systems, in its comprehensiveness ; and 
 tthe argument of the book is based upon this fact. There 
 are other arguments for the Church as strong as this, 
 perhaps stronger, based upon history or upon abstract 
 principles, or upon Scriptural or patristic investiga- 
 tions. They are all weighty in their places and lines 
 of thought ; but they are not in this book, which fol- 
 lows its own single and independent line of inquiry. 
 Some may appreciate this argument who may not ap- 
 preciate those. Let us search for the truth wherever 
 and however it may be learned. 
 
 Finally, when we have anal^ed this present system 
 of the Protestant Episcopal Church as it is, and find it 
 so comprehensive in all its parts, and so admirably ar- 
 
PREFACE TO THIS EDITION. 21 
 
 ranged as a basis for Cliristian unity and ecclesiastical 
 union, we ask, "Who made this system ? Where did it "^ 
 come from ? Churchmen did not invent it nor make 
 it. Many of them do not grasp it. Some of them in 
 spirit are very alien from it. They inherit it from their 
 fathers, and these again from theirs, back to the begin- 
 ning. If it be not man-made, may not this Compre- • 
 hensive Church have come, for gathering back into • 
 one the scattered flock of Christ, from the Hand and. 
 Will of God ? In other words, looking at this sys- - 
 tem among the other systems around it, and as com- 
 pared with those of (what the preface of our Prayer- 
 Book calls) "the different religious denominations of 
 Christians in these States," is not its comprehensive- » 
 ness, which is its distinguishing characteristic, a very » 
 strong evidence of its Divine Original ? • 
 
 But let the reader draw his own conclusions. Any 
 judgment is worth nothing to him, except as it is sin- 
 cerely, patiently, disinterestedly, and positively his 
 own. 
 
" O GOD, THE CREATOB AND PEESERVEE OF ALL MANKIND, . . . 
 MOEE ESPECIALLY WE PEAY FOE THY HOLY CHUEOII UNIVEESAL ; 
 THAT IT MAY BE 60 GUIDED AND GOVERNED BY THY GOOD SPIRIT, 
 THAT ALL "WHO PROFESS AND CALL THEMSELVES CHRISTIANS MAY 
 BE LED INTO THE WAY OF TRUTH, AND HOLD THE FAITH IN UNITY 
 OF SPIRIT, IN THE BOND OF PEACE, Al'fD IN RIGHTEOUSNESS OF LIFE. 
 , . . AND THIS WE BEG FOR JESUS CHRIST's SAKE. AMEN." 
 
 Prayer for all conditions of men. 
 
CONTENTS 
 
 CHAPTER I. 
 
 PAGE 
 
 No Christian Union without Ecclesiastical Unity— a Comprehensive 
 Church apparently impracticable— desired by all — one to be pro- 
 posed in this volume — principles of unity in the Apostolical and 
 Primitive Church — Eoman Catholic and Protestant non-E}iiscopal 
 Churches all consolidated — not comprehensive — ought to return to 
 primitive principles — a bad habit of the public mmd — the true idea 
 of a Church 35 
 
 CHAPTER II. 
 
 The Church described in the New Testament as one — proved by Ephe- 
 siaus 4:4. 41 
 
 CHAPTER III. 
 
 Definition of Sectarism — what it is not — what it is — essentially hostile 
 — not realized 44 
 
 CHAPTER IV. 
 No necessity for divisions in our day— apology for the Continental Re- 
 formers — reply to several alleged advantages of divisions and ob- 
 jections to unity— the Word of God decisive— importance of con- 
 sidering the subject— state of division a state of sin— inditference 
 the cause of its continuance — Christians should be in earnest to do 
 their duty 47 
 
 CHAPTER V, 
 
 Evils of Sectarism — it disobeys a divine command — involves the con • 
 sequences charged upon unity — produces a false idea of the Churcli 
 — extends and perpetuates error — wastes the energies of the Church 
 — ^prevents the conversion of the world — is the most efficient ob- 
 Gtacle to Christian Union 52 
 
24 CONTENTS. 
 
 CHAPTER VI. 
 
 FASE 
 
 Tliorc must be a Comprehensive Church — its fundamental principles— 
 determined by the nature and objects of the Church — universality 
 and unity — liberty and law — compromise and conformity— contrast 
 between the Comprehensive Church and sectarism, . . . 5'd 
 
 CHAPTER VII. 
 
 Notice of certain denominational peculiarities— a Comprehensive 
 Church for our age and country practicable — no existing Christian 
 denominations should be excludecTfrom the Comprehensive Church, 
 neither Protestant Episcopalians nor non-Episcopalians — a question 
 for pious non-Episcopalians, 63 
 
 CHAPTER VIII. 
 
 Is there now in the United States a Comprehensive Church, combin- 
 ing into one harmonious system the "distinctive peculiarities" of 
 all the denominations? — Is it any Church of non-Episcopalians? — 
 Is it the Protestant Episcopal Church? — a plan of unity proposed 
 — the writer's apology for his proposition — the existing system of 
 the Protestant Episcopal Church proposed as a basis of Christian 
 and ecclesiastical unity — may appear strange — a candid judgment 
 solicited, 69 
 
 CHAPTER IX. 
 
 EXAUIXATION- O? THE PROTESTANT EPISCOPAL CHURCH, AS IT 13. 
 
 The Protestant Episcopal Church proposed as the Comprehensive 
 Church— proposition explicit— to be sustained by facts— the reader 
 ijivited to look at the outlines of the system of the Protestant Epis- 
 copal Church as a system for Christian and ecclesiastical unity- 
 examination to be distributed through twenty-one sections, . . 71 
 
 Section I. — Definition of the Protestant Episcopal Church in the United 
 States. It is not the Church of Rome— it is not the Church of 
 England — it is a Christian and Protestant American Church— at 
 unity with the ancient and universal Church of Christ, . . . Yri 
 
 Seo. II. — Members. Clergy and laity — always connected in ecclesias- 
 tical legislation and divine worshij^ — Bishops commonly distin- 
 guished from the other clergy by their title of office — all Christians 
 may be members of the Protestant Episcopal Church, . . .90 
 
 Sec. III. — Territorial Divisions. The Protestant Episcopal Church . 
 co-exteasivc with the United States — all one Church — its unity 
 
CONTENTS. 25 
 
 PAGE 
 
 represented in the General Convention — Diockses the subdivisions 
 of the whole Church — represented in Diocesan Conventions — com- 
 bination, formation, size, and Episcopal charge of Dioceses — inde- 
 pendence of Dioceses — present number of Dioceses and Bishops — 
 Parishes the subdivisions of Dioceses — independence and rights 
 of parishes— parochial officers — the territorial divisions of the 
 Protestant Episcopal Church convenient for unity, , . . .92 
 
 Sec. IV. — Laws. All written— made by the whole Church— laws of 
 the General Convention— laws of the Dioceses— the election of 
 wardens and vestry, and the use of the clerical dress, common cus- 
 toms — liberty in everything not defined by law — clear laws advan- 
 tageous for unity, 98 
 
 Seo. V. — Government. Democratical — representative. Parish Meet- 
 ings — the original sources of government — their various powers — 
 how composed — elect wardens and vestry — powers and duties of 
 these officers — an instituted rector is chairman — elect lay delegates 
 to the Diocesan Conventions. Diocesan Conventions — their du- 
 ties and powers — meet annually — composed of clergy and laity — 
 mode of conducting business — the Bishop the chairman- elect 
 standing committees — duties of these committees — elect clerical 
 and lay deputies to the General Convention. General Conven- 
 tion — its duties and powers to provide general legislation and pro- 
 mote unity — composed of bishops, clergy, and laity — meets trien- 
 nially — is in two houses, each has a veto on the other, each equal 
 — House of BisJiops — how composed — senior Bishop presides — mode 
 of conducting business — House of Clerical and Lay Deputies — how 
 composed — mode of conducting business— the vote by a division 
 of orders — by this the clergy and laity have a veto upon each other. 
 CoiniENTs — ^gnalogy between the ecclesiastical institutions of the 
 Protestant Episcopal Church in the United States and the civil in- 
 stitutions of the United States — government of the Protestant 
 Episcopal Church very comprehensive — primitive — combines the 
 three elements, the Episcopal, the Presbyterial, the Congrega- 
 tional — ajust sj'stem — broad enough to imite all Christians, , . 101 
 
 Sec. VI. — Ordination and Duties of Ministers. Three orders or de- 
 grees of ministers — Deacons the lowest — Presbyters next — Bishops 
 the highest — rules concerning ordination — candidates for orders — 
 testimonials of Standing Committee — preparatory steps of a Deacon 
 — of a Presbyter — of a Bishop — all promise conformity to the doc- 
 trine, discipline, and worship of the Protestant Episcopal Church 
 — duties of ministers — explained in the ordinals — as commonly un- 
 
 2 
 
26 CONTENTS. 
 
 PAGE 
 
 derstood — scope and variety of clerical influence — the judgment of 
 all denominations here approved, 121 
 
 Sec. VII. — nights of the Bishops and Clergy. Each order has a sep- 
 arate right in legislation — a right to fulfil its duty without restraint 
 — ordinary rights — those of the clergy well understood — those of 
 the bishops misunderstood — proper to explain — their rights all de- 
 fined by the laws of the Church — no arbitrary ofl^icial power of 
 bishops — they cannot be oppressive — for several reasons — from the 
 organization of the Church — they are subjects of discipline — under 
 public opinion — depend on the clergy and laity — are elected by 
 the Diocesan Conventions — subject to their control — the bishops 
 are good and trustworthy men — elected for this reason — we appeal 
 to their character — are thankful for them — the system of the Prot- 
 estant Episcopal Church a medium between extremes — invites to 
 unity, ". . 126 
 
 Sec. VIII. — Admission to the Sacraments. Principles of Church mem- 
 bership important — two sacraments — admission to baptism — re- 
 quisites — belief in the Scriptures and earnest self-consecration to 
 the service of Christ — no requisites beyond the spiritual character 
 of a Christian — admission to the Lord's Supper — through confir- 
 mation, which is the resumption of the baptismal obligation — sac- 
 raments open to all true disciples of Christ — free as the Saviour's 
 blood.^the Church has no right to restrict them from any who love 
 their Lord — the clergy bound to administer them — liable to pun- 
 ishment if ai'bitrary — no substitution of human traditions in place 
 of the Divine commandments — the sacraments of the Protestant 
 Episcopal Church open to all Christians in our land, . . .131 
 
 Sec. IX. — Creeds. Enumeration of the creeds of the Protestant Epis- 
 copal Church — in what respects the creeds are obligatory upon the 
 members of the Church— the laity — the clergy— the Apostles' 
 Creed only to be believed and confessed ex animo — the creeds 
 are adopted by the majority of the whole Church in the Gen- 
 eral Convention — the benefit of the creeds — why the Church re- 
 quires any creed — no other, more minute and explicit than the 
 Apostles' Creed, ought to be required for admission to the sacra- 
 ments — the system of the Protestant Episcopal Church in regard to 
 her creeds favorable to the discovery and the security of Christian 
 truth— the Protestant Episcopal Church fitted for the union of all 
 Christians who love their Lord supremely, and each other alfec- 
 tionatcly and forbearingly, 140 
 
CONTENTS. 
 
 27 
 
 PAGK 
 
 Sec. X.— Doctrine. The doctrine of the Protestant Episcoiial Church 
 scriptural and practical— enumeration of some prominent doctrines 
 —reference to standards— the position of the Protestant Episcopal 
 Church in relation to doctrines connected with the philosophy of 
 religion— the Thirty-nine Articles— especially the seventeenth ar- 
 ticle—controversies concernLngthem— formerly— now ceased— ben- 
 efit of the controversy— history of the Articles— their sense in the 
 English Churoh— to be literally and liberally interpreted— quota- 
 tions from Bishop Burnet and Bishop White— both Calvinists and 
 Arminians always in the English Church— subscriptions of the 
 clergy- history of the Articles of the Protestant Episcopal Church 
 in the United States— established in 1801— are articles of peace— 
 both Calvinists and Arminians in the Protestant Episcopal Church 
 —members of this Church free to be either, and to discuss their 
 opinions— both clergy and laity— but the pulpit is protected from 
 both— the clergy to preach only Scripture— these, if they please, as 
 Scripture, but not as a system— neither Calvinism nor Arminianism, 
 as such, may be advocated or be condemned in the pulpit— only 
 the Word of God to be preached— proved— the Protestant Epis- 
 copal Church well arranged to unite all Christians of all opposing 
 views on these subjects, I417 
 
 Sec. XI.— Discipline. The Discipline of the Protestant Episcopal 
 Church not arbitrary— regulated by law— the occasions defined by 
 the General Convention— the modes by the Diocesan Conventions 
 —the subjects. The Ministry— degrees of discipline— enumeration 
 of offences liable to discipline— prosecutors— candidates for orders 
 liable as laymen— mode of trial of ministers— eacli order tried by 
 peers — sentence pronounced by the Bishop. The 'Lkity— occa- 
 sions and mode of discipline— right of appeal— first to the Bishop 
 —then to a special Ecclesiastical Diocesan court. Discii^line of the 
 Protestant Episcopal Church rather merciful than austere— de- 
 fended— open to improvement— present principles just— proper to 
 an all-embracing Church, 15g 
 
 Sec. XU.— Public Worship. In the Protestant Episcopal Church by 
 precomposed formularies— shall not discuss their propriety— the 
 substance of them generally approved and admired— reference to 
 an answer to some objections— generally used by dissenters in 
 England— not in this country— but preferred by many of the pious 
 and intelligent non-Episcopal clergy, and by many of their lay- 
 men, in our country— the festivals and fasts of the Protestant Epis- 
 copal Church observed in many denominations— the reading of the 
 
28 CONTENTS. 
 
 PAGE 
 
 Bible without note or comment in public worsbip becoming more 
 common in other denominations — also the responsive reaclinjj of 
 the Scriptures and responsive worship better understood — the Lit- 
 urgiesof the Protestant Episcopal Churcli under the control of the 
 Church^may be changed by a majority (in the General Conven- 
 tion) to any extent, even to abrogation — subject of changes some- 
 times discussed — when necessary or generally desired will be ac- 
 complished — those who love uniformity or order of some sort in 
 public worship may be united in the Protestant Episcopal Church, 1G2 
 
 Sec. XIII. — Bights of the Laity. Arrangement under a single view of 
 previous observations — the Laity an order in the Protestant Epis- 
 copal Church — their rights in parishes — rights in Diocesan Con- 
 ventions — rights in the standing committees — rights in the Gen- 
 eral Convention — rights of Church membership— rights in ecclesi- 
 astical trials of discipline — rights of full and perpetual self-protec- 
 tion—their peculiarity as a constituent order in the Church insisted 
 upon — the Protestant Episcopal Church worthy of the approbation 
 of all Christians, 169 
 
 Sec. XIV. — Baptism. The meaning of Baptism — explained in the 
 Twenty-seventh Article — the Baptismal Service to be interpreted 
 by this Article — doctrine compared with the standards of the 
 Methodist, the Presbyterian, and the Congregational Churches — 
 the mode of Baptism — dipping or aftusion— adults and infants — re- 
 quisites for Baptism — witnesses for adults — sponsors for children — 
 duties of witnesses and sponsors — Baptism followed by confirma- 
 tion — will be shown to meet the views of all Christians — Baptism 
 the Sacrament of the Confession of Christ— this the view of the 
 Protestant Episcopal Church — a Scriptural view — two conditions 
 of salvation, Faith and Baptism— St. Mark— a spiritual condition 
 and an apparently ceremonial one — confession of Christ in Bap- 
 tism—St. Luke— St. Matthew— St. Paul in Eomans — history of the 
 Acts — confession of the Eunuch— St. Paul in 1 Corinthians— 1 
 Peter — Baptismal Confession a part of Baptism — history of the 
 Church — Infant Baptism reconcilable with the Baptismal Con- 
 fession, 174 
 
 Seo. XY.— ConJirmatio7i, the Sequel or Complement of Infant Baptism. 
 Confirmation follows Baptism — reasons for this rule — the rite of 
 admission to the Lord's Supper — no new obligation assumed in it 
 — the reassumption of the baptismal obligation— analogous, in 
 part, to the " owning of the Christian Covenant" in other denom- 
 
CONTENTS. 29 
 
 PAGE 
 
 inations — some grounds on which Confirmation is defended — spe- 
 cial consideration of the relation of Confirmation to Infant Baptism 
 — Baptism implies voluntary confession of Christ after faith — In- 
 fant Baptism imperfect without some rite attached to it, as a se- 
 quel, for adult confession — Confirmation this rite — supported by- 
 legal analogies— this the view of the Protestant Episcopal Church 
 — proved — importance of Confirmation — a part of a comprehensive 
 system — the Protestant Episcopal Church differing from all other 
 Protestant communions in this matter, and reconciling them— the 
 foregoing piinciples applied to the system of Pedobaptist Churches 
 — which are faulty— may be reformed by the system of the Prot- 
 estant Episcopal Church — applied to the views of Baptists 
 —Confirmation shown to be de facto adult baptism — may bo 
 by immersion — Baptists may consistently with their principles 
 unite with the Protestant Episcopal Church — and even present 
 their children to the Lord in the ordinance of Infant Baptism in 
 the Protestant Episcopal Church — objection answered — our view in 
 perfect accordance with the Congregational system of Baptists — 
 ConfiiTuation, being <f<;/arfo adult baptism, is in hannony with a 
 de facto ministry and de facto sacraments, such as Baptists ac- 
 knowledge and maintain— the Protestant Episcopal Church well 
 qualified to imite both Pedobaptist and Baptist communions, and 
 thus to restore the unity of the Church of Christ, . . . .185 
 
 Sec. XVI. — Tlie Supper of the Lord. The meaning of the Lord's 
 Supper in the Protestant Episcopal Church — proved from stand- 
 ards — Qualifications for the Lord's Supper — whatsoever may be 
 included in a worthy discipleship of Christ — proved from standards 
 — the views of the Protestant Episcopal Church commend them- 
 selves to all Christian people, 202 
 
 Sec. XVII. — Literary, Educational, Benevolent^ and Missionary Asso- 
 ciations. Literary institutions — enumeration of some — for males 
 and females — two General Education Societies — Diocesan Educa- 
 tion Societies— subject of Christian education under the considera- 
 tion of the General Convention — General Sunday-School Union — 
 Diocesan and Local Sunday-School Societies — General Theological 
 Seminary — Diocesan Theological Seminaries — various Diocesan 
 Bible and Tract and Common Prayer Book Societies — American 
 Bible and Tract Societies — various Diocesan Benevolent Societies 
 — various Diocesan Missionary Societies — City Mission Societies — 
 the General Missionary Society — notice of its constitution — great 
 evangelical principles asserted in it — its operations — money col- 
 
30 CONTENTS. 
 
 PAGE 
 
 lected and expended by it — its principles such as to win the assent 
 of all Christians, 212 
 
 Sec. XVIII. — Liberty. Replies to several inquiries — liberty in the 
 Protestant Episcopal Church — to join voluntary and benevolent 
 societies — to form associations for religious improvement— to offer 
 extemporaneous prayers — to engage in social meetings for religious 
 purposes — to make special efforts for the good of souls — statement 
 of a grand principle of liberty in the Protestant Episcopal Church 
 — this Church therefore dear to all friends of religious liberty, . 219 
 
 Seo. XIX. — Adaptiveness. The Protestant Episcopal Church adaptive 
 to all circumstances of society, and all the temperaments and hab- 
 itudes of men— thus proved a true Church — accordant with the 
 design of the Church— importance of adaptiveness— folly of estab- 
 lishing a Church on different principles— necessity of adaptiveness 
 illustrated— the opposite of adaptiveness a fundamental error in 
 sectarism— lessons from the history of the past— the Church may 
 not forbid anything, and may use everything, but sin — objec- 
 tions answered — no evils resulting from adaptiveness in the Prot- 
 estant Episcopal Church — such evils cannot exist in it — illustrated 
 — the writer's advice to his Christian brethren — a word to Episco- 
 palians — the Protestant Episcopal Church founded on the most ex- 
 pansive principles, 222 
 
 Sec. XX. — Religious Devotion and Action. Two tests of a Church. 
 Religious Devotion — Formularies of the Protestant Episcopal 
 Church — high spirituality— order of services — holy men of the 
 Church — distinction between the system of the Protestant Episco- 
 pal Church and other systems for the production of devotion. J?e- 
 ligious Action — variety and arrangement of evangelical subjects — 
 in connection with libi'ty — and with adaptiveness — the Protestant 
 Episcopal Church the revival Church of the United States — work- 
 ing of the system — such a Church shoidd bo dear to all true Chris- 
 tians, . , 230 
 
 Sko. XXI. Comprehensive Traits. If the Protestant Episcopal Church 
 be the Comprehensive Church, it becomes the privilege if not the 
 duty of all Christians to unite themselves with it — extent of this 
 duty — a recapitulation of the various comprehensive traits eluci- 
 dated in the preceding sections— the Protestant Episcopal Church « 
 proved to be the Comprehensive Church — the only Church founded ♦ 
 successfully and completely upon the maxim of the primitive and ♦ 
 Apostolical Church — there are few even of its own members who , 
 
CONTENTS. 3X 
 
 PAGE 
 
 understand its comprehensiveness— this Church not originated by 
 human wisdom or accident— it is a system provided by the gra- 
 cious providence of the Lord, for the Christian and ecclesiastical 
 unity of all His disciples, 243 
 
 CHAPTER X. 
 
 Conclusion— mode in which our subject has been treated— the Protes- 
 tant Episcopal Church comprehensive— none other like it— another 
 aspect of this Church— enumeration of certain principles prelim- 
 inary to the exhibition of it— the Protestant Episcopal Church a 
 platform on which Christians may meet and perfect a plan of unity 
 —this proved— the means of unity are provided if Christians will 
 use them— the Protestant Episcopal Church capable of infinite 
 niodification- invites all Christians to imite in it and modify it as 
 they please— objection answered— the system of the Protestant 
 Episcopal Church further opened— a beautiful and grand scheme- 
 sin of negligence on this subject- a call to unity— deprecation of 
 false unity — advantages of true unity— call upon the laity— call 
 upon the clergy — our plan submitted to the candid judgment and 
 honest decision of the Christian public, 249 
 
 Appendix, 259-292 
 
O ALMIGHTY GOD, WHO HAST BTTILT THY OHUEOH UPON THE 
 FOUNDATION OF THE APOSTLES AND PROPHETS, JESUS CHRIST HIM- 
 SELF BEING THE HEAD COENEE-STONE ; GRANT US SO TO BE JOINED 
 TOGETHER IN UNITY OF SPIRIT BY THEIB DOCTRINE, THAT WE MAY 
 BE MADE AN HOLY TEMPLE ACCEPTABLE UNTO THEE; THROUGH 
 JESUS CHEIST OUR LORD. AMEN." 
 
 Collect for St. Simon and St. Jade's Day. 
 
CHRISTIAN UNITY 
 
 ECCLESIASTICAL UNION 
 
I BELIEVE IN THE HOLY CATnOLIO CHURCH, THE COMMUNION 
 OF SAINTS." 
 
 Book of Goinmon Prayer. 
 
 The Apostles'' G- ecd. 
 
THE 
 
 COMPEEHEKSIYE OHUECH. 
 
 CHAPTER I. 
 
 No Christian union without ecclesiastical unity — a Comprehensive Church 
 apparently impracticable — desired by all — one to be proposed in this 
 volume — principles of unity in the apostolical and primitive Church — 
 Roman Catholic and Protestant non-Episcopal Churches all consoli- 
 dated, not compreliensive — ought to return to primitive principles — a 
 bad habit of the public mind — the true idea of a Church. 
 
 The little work here addressed to the Christian pub- 
 lic proposes a plan of union to the various denomi- 
 nations of Christians in our country. The writer is • 
 convinced that Christian union can never be effected 
 except upon some plan of ecclesiastical unity — some - 
 system of a Church hroad enough to "allow all sincere- 
 and humble-hearted disciples of our Lord to unite upon » 
 it — a comprehensive system, which shaU combine natur- " 
 ally and harmoniously the chief peculiarities of the f 
 various denominations in our land. •* 
 
 At first sight it seems impossible that a model of a 
 Church can be proposed which shall bring together 
 into one the systems which now conflict — the very 
 "distinctive peculiarities" which have hitherto sepa- 
 
36 THE COMPREHENSIVE CHURCH. 
 
 rated sects. If, however, a model like this referred to 
 can be found, it will commend itself, of course, to the 
 consideration and approval of all Christian people ; for 
 we are fain to believe that none are desirous to perpet- 
 uate the unhapjjy dissensions of the religious commu- 
 nity, and all would be glad to further any plan which 
 , warrants a reasonable expectation of unity. Such a 
 • model will, in due time, be proposed in this volume, 
 t The grand principles upon which the apostoHcal and 
 •primitive Church was organized seem to have been 
 all embodied in that f amJHar but noble maxim : " In 
 necessariis unitas ; in non necessariis hbertas ; in omni- 
 bus caritas " — unity in essentials ; liberty in non-essen- 
 tials ; love in everything. As far as we can learn 
 from the history of the E'ew Testament, and from the 
 topics discussed in the writings of the earliest fathers, 
 and from the few historical records of the first cen- 
 turies, this maxim appears to have been very fully and 
 beautifully illustrated. 
 
 But the desire of power so natural to man began 
 
 directly to manifest itself, and the principles embodied 
 
 in that maxim were soon departed from ; and the long 
 
 history of the Christian Church, from a very early 
 
 period, has proved the folly and the danger of leaving 
 
 the true principles of its organization. From that 
 
 period to the present there has been a valuable lesson 
 
 taught to them who wiU receive it. Would that the 
 
 ^ lesson may be profitably learned ! It is, .that there 
 
 Jf , must be a unity in the Christian Church, and this must 
 
 J)e unity in essentials ; and that to attempt to go be- 
 
 . yond this, and accomplish imity in non-essentials, is 
 
 , inevitably to destroy the purity and the glory of the 
 
THE COMPREHENSIVE CHURCH. 37 
 
 » Church, and to introduce the most lamentable evils. 
 The lesson has been exemplified most clearly, although 
 differently, in the two great epochs of ecclesiastical his- 
 tory — that which preceded the Protestant Reformation, 
 and that which has followed the Reformation ; it has 
 been exemplified first in the 'history of the Roman 
 Catholic Church, and next in that of Protestant Chris- 
 tendom, as we will briefly elucidate. 
 
 It is evidently a Scriptural truth that the Churcli* 
 must be " one body," both in respect of its external* 
 unity and of its internal unity ; and this truth has 
 been acknowledged as a practical and necessary prin- 
 ciple by Christians of every name and in every age, « 
 the present as well as the past. But the fault, in the 
 case of Protestants and Roman Catholics alike, has 
 been that their idea of unity has been erroneous and • 
 excessive ; that they all have aimed at too much unity ;» 
 that in their conceptions they have substituted consol- • 
 idation for unity ; and that, instead of striving to form* 
 simply a united Church, they have been continually* 
 striving to make a consolidated Church. Thus if the* 
 mind of Christendom had always adhered to its first 
 l^rinciples, and had never forgotten that, in order to 
 have " unity in essentials," there must always be al- • 
 lowed " liberty in non-essentials," the monstrous and ' 
 long - continued scheme connected with the Papacy 
 would never have been originated ; or if it had been 
 possibly originated, it could never have been consum- 
 mated. The whole scheme of the Roman Catholic * 
 Church was a legitimate creation, a gradual result, of ' 
 the false conception of unity. The Roman Catholic • 
 Church was not a united, but a consolidated Church. 
 
38 THE COMPREHENSIVE CHURCH. 
 
 So, too, if Protestants (at least in tlic second genera- 
 tion after the Reformation) had gone back to primitive 
 principles, and had never persisted in their attempts, 
 each to compel the others into an exact agreement with 
 itself, upon points not indispensable to the great end of 
 the Church — the preservation and extension of gospel 
 truth, and the conforming of Christ's disciples to His 
 image — there never would have been the divisions 
 which have sullied the lustre of Protestantism. The 
 countless and conflicting sects of an age in other re- 
 spects free are the immediate products of the same 
 false conception of unity. Each sect is not a united, 
 but a consolidated Church. 
 
 Is it too late to return to first principles ? Is there 
 no wisdom in the history of the past which we may 
 apply to the benefit of the present age ? Ought not the 
 effort at consolidating the Church to be immediately 
 and forever abandoned, when the experience of ten cen- 
 turies of Papal supremacy, and that of three centuries 
 of Protestant dissension, have given their common and 
 conclusive testimony that the effort is not only abortive 
 but ruinous ? Cannot the Church once more have true 
 unity, and, in its future experience, be ever warned to 
 its safety by the two-fold teachings of the past ? 
 
 In the view of the writer there is a fundamental 
 difliculty, which, it would seem, needs only to be ex- 
 posed in order to be removed ; and it is that the idea 
 ■ of a Comprehensive Church is, in our day, a new idea. 
 "We have been so nmch in the habit of looking at 
 churches through the medium of sectarian preposses- 
 sions, that the idea seems complicate and diflScult of 
 apprehension. The habit of the whole comnmnity, 
 
THE COMPREHENSIVE CHURCH. 39 
 
 througli the influences of sectarian education, is invari- 
 ably to associate contractedness with the mention of a 
 church ; to suppose that there can be no such thing as 
 an ecclesiastical organization except it be exclusive 
 and arbitrary. This is a bad habit ; and it is not one 
 of the least evils of sectarism that it has wrought such 
 a mistake upon the public mind. We wish our readers 
 to Hft themselves above this habit, to form in their 
 minds clearly the thought that there can be a Compre- 
 hensive Church. 
 
 What is a Church ? It is an association of all the • 
 true disciples of Christ, acknowledging His gospel for. 
 their rule of faith and practice, of every variety of pcr-« 
 sonal opinion and talent and temperament and condi-' 
 tion. To our mind the very nam^e of a Church sug-* 
 gests the most comprehensive idea. But the habit of • 
 the public thought is different, and we lament the fact. 
 The object of a Church is the continuing and extending, 
 of the worship and service of God, according to the- 
 gospel ; and when this, the only object of an ecclesias- • 
 tical system, is effected, all other things should be left • 
 in the liberty of nature. A Church founded upon • 
 these principles is the only one, we confess, which 
 commends itself to our sympathies ; and we cannot 
 acknowledge one which rests upon a narrower founda- 
 tion as illustrating the true idea of a Christian Church. 
 We believe there is truth as well as beauty in the pious 
 philosophy (partially quoted on our title page) of tlie 
 eloquent Lactantius, where he writes : " The only 
 Catholic or universal Church is that which retains the 
 true cultus. This is the fountain of truth, this is the 
 home of faith, this is the temple of God. But, since • 
 
40 THE COMPREHENSIVE CHURCH. 
 
 ^ tliere are many associations of separatists, wlio all think 
 
 • that themselves are especially Christians, and each of 
 .whom thinlvs that his own is the Catholic Church, let 
 
 • it be known that only that is the true Church in whicli 
 
 • are confession and penitence, and which is able to cure 
 , the manifold sins and sufferings to which the imbecihty 
 ♦of the flesh is subject." 
 
 One mark of a true Church must always he its 
 , comjyrehensiveness. This is the prominent idea in that 
 old maxim familiar to controversialists that, one of the 
 marks of a true Church is its catholicity / and for this 
 characteristic, which qualifies it for the accomplishment 
 of Christian unity, we love the ecclesiastical system to 
 which the patient attention of the reader will be pres- 
 ently sohcited. 
 
CHAPTEE II. 
 
 The Church described in the New Testament as one — proved by Ephe- 
 8ian3 4 : 4. 
 
 It is proper to remind the reader, in the very be- * 
 ginning of our reasonings, that there is but one Chnrch* 
 recognized in the Scriptures, and that in the apostolic • 
 age there was no such person known as a Christian* 
 who was not a member of this one Church ; the terms* 
 were then synonymous. When, at the very first, the* 
 doctrines of Christ were preached, and men became 
 converts to his faith, we learn that " the Lord added to 
 the Church daily such as should be saved " (Acts 2 : 47) ; 
 and, at the close of liis long and laborious life, St. Paul 
 writes to the Christian believers : " We are all baj)tized 
 into one 'body " (1 Cor. 12:13); and he tells us, in many 
 passages of his ej)istles, that " the Church is the lodij of 
 Christ'' (Eph. 1 : 23; CoL 1 : 24 ; 1 Cor. 12 : 27). It 
 is clear enough, from these and other similar passages, 
 that St. Paul and the other writers of the !New Testa- 
 ment did regard the Church as one external society in 
 the midst of the world, testifying to the one Christ and 
 Lord ; and that they never contemplated but one, except 
 as it consisted of local congregations in the unity of one 
 external fellowship. 
 
 To dwell upon only a single passage, which is de- 
 
42 THE COMPREHENSIVE CHURCH. 
 
 cisive, and is enough, as the Word of God, to compel 
 . our assent, we refer to that which is our motto : " There 
 is one hody " (Eph. 4 : 4). St. Paul was exhorting the 
 • Ephesian discijDles to Christian unity : " I, therefore, 
 the prisoner of the Lord, beseech you, that ye walk 
 wortliy of the vocation wherewith ye are called, with 
 all lowliness and meekness, with long-suffering, forbear- 
 ing one another in love, endeavoring to keep the unity 
 of the spirit in the bond of peace." This exhortation 
 he enforces by several powerful considerations : " There 
 is one body, and one spirit, even as ye are called in one 
 hope of your calling ; one Lord, one faith, one baptism, 
 one God and Father of all, who is above all, and through 
 all, and in you all." Here are no less than seven rea- 
 sons, supposed to be familiar and admitted, for the en- 
 forcement of Christian unity. At the head of these 
 stands our motto, " There is one hody^ 
 
 There was, then, but one Church recognized by 
 these Ephesian disciples, and in this fact was a con- 
 straining motive to unity. The phrase " one hody " 
 has reference to the external organization of the 
 Church, its outward unity and discipline ; for the word 
 " hody " is never employed in reference to any internal 
 emotion or affection ; and, besides, it is followed by the 
 assertion, " there is one spirit," as a separate and inde- 
 pendent idea. For still another reason, it cannot mean 
 " one body " in respect of affection^ because the fact of 
 there being " one body " is adduced for the very pur- 
 pose of recommending a unity of affection, and there 
 would be no argument at all, if the apostle is supj)osed 
 to say : " Be ye all united in affection, because ye are all 
 united in affection." St. Paul was never so weak, so 
 
THE COMPREHENSIVE CHURCH. 43 
 
 inconsistent, as tliis. The plirase refers to the external 
 unity of the Church, and thus the argument has great 
 force : " There is one body, that is, one Church. Christ 
 intends to have only one body, and his disciples must 
 therefore keep the unity of the spirit in the bond of 
 peace, and not divide or rend the body by dissensions, 
 and thus thwart the purjjose of Him who is the one 
 Head over all things to the Church, which is His body." 
 Thus this passage is unanswerable evidence that in the 
 inspiration of St. Paul there is not, and ought not to 
 be, but one outward visible Church. 
 
 Reminding the reader that the Sacred Scriptures 
 recognize but one Comprehensive Church, and that 
 what the inspired apostles and founders of the Church 
 maintained as great principles of duty have, lost none 
 of their force by tlio lapse of time or by the prevalence 
 of discords (for " heaven and earth shall j^ass away, but 
 my word," says the Lord, " shall not pass away "), we in- 
 vite him still to accompany us in the further coiii'se of 
 our reflections. 
 
CHAPTEE III. 
 
 Definition of Sectarism — what it is not — what it is — essentially hostile — 
 not realized. 
 
 The Word of God declares that tliere is not, and 
 oiiglit not to be, but one Clrarcb. We pro2")ose to sliow 
 tliat only one Churcli is necessary; and indeed, that 
 more than this one, or ratlier that divisions of this one, 
 jDrevent entirely the fulfillment of the objects of the 
 Church. We propose then to show, what would other- 
 wise have been appropriate in this place, the principles 
 upon which the one outward and visible body of Christ 
 — the one Comprehensive Churcli — must be organized. 
 
 In the mean time, we wish to illustrate in the present 
 chapter that which is the opposite of the one Christian 
 Church, to define what is meant by sectarism. 
 
 What is sectarism ? 
 
 It is not diversity of religious opinions. This may 
 co-exist with unity. 
 
 It is not diversity of religious customs. This may 
 co-exist with unity. 
 
 It is not the association of " elective affinities " — i. e., 
 the intimate communion of persons of similar habits 
 and feelings and characters. This may co-exist with 
 unity. 
 
 It is simply a departure from the unity of Christ's 
 
THE COMPREHENSIVE CHURCH. 45 
 
 one Chnrcli ; a forming of a new fellowship of believers, 
 separate from the united fellowship of the previously 
 (existing body of believers ; the establishment of a new 
 model of a Church. 
 
 'No body of men can be called sectaries in any repre- 
 hensible sense, until they have proceeded beyond pro- 
 testation, and even beyond non-communion, to the overt 
 act of constructing a new Church. In this is the essence 
 of sectarism — the rending or dividing of the " one body " 
 of Christ, by the formation of another and (not only 
 separate, but in its nature necessarily) opposing ecclesias- 
 tical organization, 
 
 Sectarism originates in a most gross and grievous 
 misaj^plication and abuse of the Scriptural jjrinciple, 
 and the natural desire of unity. It looks for absolute 
 unity, in disregard of the causes which limit the opera- 
 tion of the social principle. It tends to continual sepa- 
 ration, in order to secure the most exact assimilation. 
 It looks for agreement in all things ; and when carried 
 out in theory, as it is carried out in fact, it would make 
 each man the single representative of his own sect, whose 
 unity would be a unit. 
 
 Contrariety or opposition, hostility, destructiveness 
 toward others, are included in the very nature of sec- 
 tarism, as may be easily proved. For there is but " one 
 body." The sect is designed to be the model of this one 
 body. The sect is the perfect model ; for if any other 
 had been perfect, there had been no occasion for it. 
 All other churches are defective, unfit to accomplish the 
 legitimate objects of the Church of Christ ; so much so, 
 that all the inconveniences and dangers of a universal 
 change are to be encountered in order to supply the de- 
 
46 THE COMPREHENSIVE CHURCH. 
 
 ficiency. All others, being so defective, should be aban- 
 doned for the perfect model — should be destroyed ; and 
 the new sect is j)resented as the one true Church for all. 
 
 It may be denied that hostility, as we have rej)re- 
 sented it, is implied in the very nature of the sect. It 
 may be said that sects are not opposed to each other, but 
 exist harmoniously, one being adapted to one class of 
 human opinion and character, and others to other classes. 
 But all this adaptation of circumstances to the varieties 
 of human opinion and j)ersonal character may l^e found 
 in unity ; so that for it sects are not necessary. And 
 why must there be a new ministrj^, and new sacraments, 
 and a new Church, and new terms of admission into it, 
 and of communion with it ? And why may not a man 
 join one without being obliged to abandon the others ? 
 And why may he not be a member, in regular standing, 
 of two or more sects at the same time, as he is of all 
 separate local societies or churches of his own sect ? Be- 
 cause sects have no reciprocal s^mipathies with each oth- 
 er, although Christians have. Because, although Chris- 
 tians desire to love each other, the sects, which hold 
 them captive, are hostile. 
 
 This, as we have described it, is sectarism, and these 
 its consequences. Yet wo do really believe that the 
 great majority of the Cliristian people of our land have 
 never troubled tliemselvcs to analyze the matter, and 
 have not realized the consequences implied in their sec- 
 tarian divisions. • 
 
CHAPTER lY. 
 
 No necessity of divisions in our day — apology for the Continental Reform- 
 ers — reply to several alleged advantages of divisions and objections to 
 unity — the Word of God decisive — importance of considering the sub- 
 ject — a state of division a state of sin — indifference the cause of its 
 continuance — Christians should be in earnest to do their duty. 
 
 There is no necessity, either of duty or of circuin- 
 stances, in our age and in our country, for sectarian divi- 
 sions. There is no reason why there should be more than 
 one Comprehensive Church, at this time, in the United 
 States. 
 
 We do not intend, in these pages, to dispute the 
 point whether there ever has been a necessity for divi- 
 sions in times past ; although we are willing to state our 
 opinion that, if the fuU scope of the duties of Christian 
 forbearance and of faith in the providence and jjromises 
 of God be considered, divisions can in no case be ex- 
 cused. But God forbid that we should blame the Con- 
 tinental Reformers ! They were Christian heroes and 
 had glorious hearts. They were men who felt that they 
 had a great work to do ; and they were willing, for its 
 accomplishment, to " jeopard their lives unto tlie death." 
 ]^o wonder if, in their agonizing impatience for the tri- 
 umph of truth and liberty, they did sometimes err. 
 They were men who, like " the three mighty " of Da- 
 \-id, were willing to dare thick hosts alone, for the Cap- 
 
48 THE COMPREHENSIVE CHURCH. 
 
 tain of their salvation ; and if, in a single case, like those 
 valiant ones, these purchased a blessing too dearly, we 
 must remember for their justification that these also 
 had heard the voice of their Captain, saying sorrowfully : 
 " O that one would give me drink of the water of the 
 well of Bethlehem ! " 
 
 But, granting for the occasion that in the Reforma- 
 tion there was a necessity, in the instances referred to, 
 for a departure from the unity of the Church (and only 
 on this plea of an absolute and unavoidable necessity 
 did the Continental Reformers excuse their proceedings), 
 we assert that, in our age and country, there is no suffi- 
 cient cause nor apology for perpetuating the divisions 
 which are rending the body of Christ. The Word of 
 God commands unity, and there can be no possible 
 good to counterbalance the evil of disobedience. 
 
 Kot to enlarge, however, upon this supreme authori- 
 ty (one, be it remembered, of tremendous significance, 
 and decisive upon the topic), it will be in order to allude 
 to the ]30sition, that various good effects are incidentally 
 accomplished by the diversities of sects. We can con- 
 ceive of none which shall warrant the violation of the 
 divine command. 
 
 Besides, there is abundant reason to believe that 
 these incidental advantages of schism, which are so 
 much boasted of, may after all be accomplished to a 
 much greater extent in a state of unity. 
 
 Thus, for an illustration, the preservation of the in- 
 tegrity of the Scriptures, which, some think, is aided by 
 the opposition and watchful jealousy of sects, might be 
 equally secured by unity ; for in a state of sectarian con- 
 troversy there are multi23lied temptations to pervert and 
 
THE COMPREHENSIVE CHURCH. 49 
 
 corrupt the Scriptures. The zealous sectarian, who 
 should discover some ancient and rare manuscrij)t, might 
 destroy it or change it to suit his purpose — a circum- 
 stance which would not be so likely to hapj)en in a state 
 of unity. Indeed, Biblical scholars, who are familiar 
 with the coUation of the various readings of the New 
 Testament manuscripts, know that the chief difficulties 
 in settling the sacred text have been occasioned as often 
 by the corruptions of sectaries as by the emendations of 
 critics or the negligence of scribes. 
 
 Thus, to take another illustration, the zeal which is 
 said to be the product of divisions is often perverted 
 into extravagance and superstition, and still oftener 
 overmatched by the coldness and skepticism which are 
 another product of the same divisions ; while the his- 
 tory of the first three centuries shows that the most 
 active and heroic zeal is perfectly compatible with the 
 unity of the Church. 
 
 Thus, too, the tyranny, which is said to be the effect 
 of unity, is much more the eifect of divisions. Over 
 our whole country are the mournful proofs. The ten- 
 dency of sects is to imprison men within the most 
 straitened limits of the most straitened party ; while 
 t]ie unity of a universal Church requires that it be 
 based on certain grand and comprehensive principles, 
 which shaU include all varieties and classes of men, and, 
 of course, allow necessarily great liberty of conscience 
 and action. 
 
 We have not time to consider all the objections 
 which have been made to ecclesiastical unity.* We 
 
 * We wish to remind the reader, aa we pass along, that wherever we 
 have spoken of a united Church, or of ecclesiastical unity, we use the 
 3 
 
50 TDE COMPREHENSIVE CHURCH. 
 
 have touched upon the chief of them. We would, 
 however, shut up all objections to it, and comprise all 
 arguments for it within the broad statement of the 
 Word of God, " There is one body." 
 
 If union be possible, nothing should be allowed to 
 restrain us from its accomplishment ; for one thing is 
 certain — that every Christian, while he is out of the 
 unity of Christ's Church (wheresoever that unity be), is, 
 it may be ignorantly, in a state of sin ; he is violating a 
 first principle and a first precept of the ISTew Testament. 
 It becomes, then, an interesting question — ^nay, it is a 
 question of the most serious moral responsibility : How 
 shall the unity of Christ's Church be restored ? We 
 ought not to rest until the question is satisfactorily an- 
 swered. Alas ! there is an amazing indifference upon 
 the public mind as to this duty of unity — a duty as ex- 
 plicitly enjoined as that of personal holiness — a duty, 
 indeed^ whose ftdjllhnent is one test of holiness, one 
 Tnarh of a true Christian character. 
 
 The chief cause of this indifference is in the fact 
 that the subject is not enough discussed. The very 
 guides — the watchmen and examples of Christ's flock 
 — have been themselves indifferent ; they have had so 
 much to do in discussing other questions — perhaps ab- 
 struse, and only in the philosophy of religion — that the 
 great practical duty of uniting and " gathering into one 
 fold Christ's sheep that are dispersed abroad, and His 
 children who are in the midst of this naughty world," 
 has been overlooked. 
 
 terms in contradistinction from a consolidated Church ; wc refer to a 
 Church organized upon the primitive principles alluded to in our First 
 Chapter. The principles upon which the Comprehensive Church must be 
 organized will be stated more directly in our Sixth Chapter. 
 
THE COMPREHENSIVE CHURCH. 51 
 
 Our desire is to call up this question for discussion 
 — not a little narrow question of sectarianism, but the 
 great question of Scriptural unity. It is time to pro- 
 pose a plan of ecclesiastical unity ; it is time to discuss 
 the plan directly and fully. We have been discussing 
 for years all around this great question : " "What shall 
 be the plan ? " as if we were afraid of it. We have been 
 lamenting over our discords, l^ow, let us go to work 
 in earnest at the great final and decisive question. The 
 world will then give us credit for sincerity. And if 
 we are really in earnest, we shall soon have a scheme 
 that will suit us all. 
 
CHAPTER Y. 
 
 Evils of sectarism — it disobeys a Divine command — involves the conse" 
 quences charged upon unity — produces a false idea of the Church — 
 extends and perpetuates error — wastes the energies of the Church — 
 prevents the conversion of the world — is the most efficient obstacle to 
 Christian union. 
 
 The proposition tliat there can never be Christian 
 union, except npon the basis of ecclesiastical nnitj, may 
 be best illustrated by a brief statement of some of the 
 evils of sectarism. 
 
 The evils of sectarism (it being what we have de- 
 fined in our Third Chapter) are manifold and appall- 
 ing. We will notice some of the most manifest and 
 indisputal)le. 
 
 It is disobedience (as was shown in our Second 
 Chapter) to the command of God. 
 
 It involves (as was seen in our Fourth Chapter, the 
 last) the very consequences which have been charged 
 upon a state of unity : corruption, and spiritual coldness, 
 as well as extravagant notions and liabits, and skepticism 
 as well as superstition and tyranny. We need not re- 
 peat nor extend our observations upon these points. 
 
 It produces upon the public mind (as was hinted at 
 in our First Chapter) a mistaken and most injurious 
 conception of the nature and design of the Christian 
 Church. 
 
TEE COMPREHENSIVE CHURCH. 53 
 
 These evils are eacli of vast magnitude, and miglit 
 be illustrated even in volumes. But others are to be 
 mentioned. 
 
 It extends and perjyetuates error / and this natur- 
 ally and fatally. Differences of opinion, on a thousand 
 matters of philosophy or custom, vsrhich in themselves 
 are of no consequence whatsoever, are yet, in the minds 
 of narrow, or ignorant, or domineering men, made the 
 occasions of new sects. Each sect is put forward as a 
 new model for the Church of Christ, of course to be 
 perpetual and universal. The very fact of separation, 
 which shuts in the adherents of a doctrine to their own 
 system, and excludes all the natural and tentative in- 
 fluences of extraneous circumstances upon them, gives 
 an artificial and compulsory durability to the system. 
 So that, even if it be a glaring and dangerous delusion, 
 which, under natural and tentative influences, would 
 have died out in a night, the peculiar point of distinc- 
 tion on which the sect is founded is thenceforth per- 
 petuated, to the injury of the truth and the damage of 
 souls. The history of sects demonstrates our assertion. 
 There are the sad and soul-sickening proofs before the 
 eyes of us all. 
 
 It wastes the energies of the Ch urch. These might 
 otherwise be concentrated upon the noble support of 
 religious institutions at home, and the spread of the 
 gospel abroad. Now they are squandered in the main- 
 tenance of domestic strifes. If all the Christians of 
 our land were in a united Church, and all the minis- 
 ters of the various denominations were its ministers, we 
 should then have ministers enough already for all the 
 portions of our land, of which many are now so desti- 
 
54 THE COMPREHENSIVE CHURCH. 
 
 tute, and we should have scores, perhaps hundreds, left 
 for the heathen. If all the money which is paid by the 
 various denominations in the support of their domestic 
 clergy and peculiar institutions were collected into one 
 sum, there would be enough for the liberal support of 
 all those ministers of that united Church, and thou- 
 sands, perhaps hundreds of thousands, of dollars left for 
 the heathen. If all the time and talent and personal 
 effort which are expended by the members of the vari- 
 ous denominations for objects solely sectarian were ap- 
 plied directly to the improvement of society, and the 
 moral renovation of the careless and sinful, there would 
 be glorious results — how glorious, God only can reveal. 
 It not only delays, it ivremediohly prevents the con- 
 . version of the world. The prayer of our Eedeemer to 
 the Father for his members was, " that they all may be 
 one, that the world may helieve that thou hast sent me." 
 And when Christianity is presented to the unbeliever, 
 whether he be a speculative or only a practical unbe- 
 liever, and even if he have been educated in a Christian 
 land, as a scheme of divisions and controversies, he is 
 confounded, or excuses himself by the ready reply: 
 f " God is not the author of confusion, but of unity." 
 »The heathen, too, believe that in religion, as in all the 
 ♦works of God, there must be a manifest uniformity, and 
 their systems, although filled with corruptions, yet have 
 - breadth and singleness ; and when Christianity is pre- 
 • sented to them under the direction of conflicting sects, 
 ' can it appear as anything better than a scheme of dis- 
 .putatious philosophy, or jierhaps a weak superstition 
 ••more miserable than their own ? 
 , It is the most efficient obstacle to Christian union^ 
 
THE COMPREHENSIVE CHURCH. 55 
 
 • that is, the union of Christian hearts, affections, sym- 
 .pathies, and efforts. Herein is tlie deepest, the most 
 
 • insidious, tlie most far-reacliing evil. Hereby it 
 " wounds the Lord Christ in the house of his friends." 
 It is im2:)ossible that there ever can be such a thing as 
 a spiritual unity, a confidential sympathy, a free and 
 undoubting and nought-withholding trust, a pure and 
 perfect love, and a healthy and vigorous cooperation, 
 among those who are all contending that their own 
 peculiar points of difference are sufiiciently important 
 for the establishment of a new and separate Church, 
 and that the views of others are so defective as to ren- 
 der their ecclesiastical organizations unworthy of being 
 considered proper churches ; for all this is implied (as 
 was shown in our third chapter) in the separate exist- 
 ence and organization of every peculiar sect. Every* 
 sect, in the very fact of its existence, unchurches every * 
 other sect as well as the unity from which it sej^arated ;/ 
 for each sect assumes to be the model of the one Church, > 
 and the very idea of the Church is universality. It is # 
 evident, therefore, from what we know of the philosophy 
 of the mind, the laws which, regulate the affections of 
 men, and which define absolutely the mode in which 
 those affections shall be developed, and which point 
 with unerring precision to the causes which check the 
 free exercise of human sympathies — it is evident, in 
 other words, from what we know of the moral nature 
 of man, that Christians can never be united in heart 
 and effort while they hold their ecclesiastical connec- 
 tion with separate sects, each, certainly in the estimation 
 of its partisans, the only proper model of the universal 
 Church. 
 
56 THE COMPREHENSIVE CUURCH. 
 
 And, ^vc ask, does not experience everywliere in 
 our land confirm tlie teachings of philosophy ? Chris- 
 tians are not united; they are very far from unity. 
 AYhy ? There is no reason under heaven but sect. 
 There is no reason why the Christians in my township 
 and neighborhood, and in your township and neighbor- 
 hood, my Christian brother, are not now united, except 
 sect. We are all prepared for union, and longing for 
 it, and we are only waiting for the demolition of these 
 artificial and cruel barriers of merely human, not to say 
 diabolical, erection. How long shall we sit down in 
 sadness by the strange waters of our captivity, and hang 
 the harps of Zion U23on its willows, and sigh for " the 
 peace of Jerusalem " — that city which is " at unity in 
 itself " ? O that scattered Israel would return in bands 
 once more to the quiet home of their fathers, bringing 
 with them the riches of wisdom which have been 
 gathered in their wanderings, and rebuild and beautify 
 the one temple ; and realize again the fulfillment of 
 prophecy : " The glory of this latter house shall be 
 greater than of the former, saitli the Lord of Hosts ; 
 and in this place will I give peace, saith the Lord of 
 Hosts ! " 
 
 Philosophers are looking for a millennium of knowl- 
 edge and social happiness, and Christians connect with 
 it, in their anticipations, a millennium of holiness. But 
 one thing is sure : that there never can be a millennium 
 of holiness, a glorious spiritual reign of the Lord Jesus, 
 while scctarism continues. Christians of pure hearts, 
 who strive to live at unity, if such there be, are already 
 prepared for that millennium ; and all who bear the name 
 of Christ might now be enjoying its blessedness, if it 
 
THE COMPREHENSIVE CHURCH. 57 
 
 were not for their divisions. While they continue 
 divided, they cannot have perfect confidence in each 
 other, which is necessary to perfect love. If the most 
 pious out of all the denominations should be thrown 
 together, however much they might respect the religious 
 principles of each other, and desire to be unreservedly 
 affectionate toward each other, still there would be the 
 thought in each mind that the denominational interests 
 of his brethren are entirely opposed to his own ; that 
 his brethren regard him as in a great error; that he 
 himself regards them as in an equally great error; 
 that each is practically intolerant, demanding the en- 
 tire submission of the others to his own terms ; that as 
 sectarians (or members of different churches, each the 
 model of the one Church, and therefore unchurching 
 the others), they cannot have fellowship with each 
 other, or even consistently say so much as " God speed " 
 to each other ; and this thought of their separation, the 
 distance between them, the contrariety of their ecclesi- 
 astical systems, to which each is conscientiously at- 
 tached, and whose extension he is seeking and loving 
 and praying for — this thought, I say, would come and 
 pass smooth and cold, like a flake of ice, between their 
 hearts, and prevent their assimilation into one brother- 
 hood. While their religious interests are in such im- 
 portant respects hostile, Christians cannot be all, in the 
 highest sense, brethren. So that, if the gospel banner 
 were hung out upon every sky, and every man and woman 
 and child on the face of the earth acknowledged the 
 truth of the Bible and the claims of Christ, just as the 
 very best of Christians now do, and all were communi- 
 cants, trained and professing, yet in a diversity of sects. 
 
58 THE COMPREHENSIVE CHURCH. 
 
 as Christians now are, after all there would be no niil- 
 lennium forever ; for there could be no Christian union, 
 and without that there can be no glorious reign of our 
 Redeemer. 
 
 "We can conceive of a class of readers in our large 
 cities, who will not apj^reciate the full force of these 
 last remarks. "We grant that, in our large and growing 
 cities the most repulsive features of sectarism are not 
 fully developed. There great masses of population are 
 collected. As fast as churches are built and congrega- 
 tions f onned, men are found to £11 and to sustain them. 
 Denominational interests do not conflict, and rivalry is 
 not selfish and deceitful and mean and wicked. But 
 when all the varieties of the vast metropolis are trans- 
 ferred to a country district, which is barely able to sup- 
 port one church, the state of things is changed. Our 
 distinction is manifest; we need not dilate upon it. 
 Our own observation and experience have discovered 
 more of actual evil than we should presume to declare, 
 if we were only theorizing. ISTow the world is made 
 up of the country. Large cities are but small spots 
 scattered occasionally upon its surface. And we want 
 a Christian union which is practicable for the whole 
 world. 
 
 "We have dwelt longer upon the concluding propo- 
 sition in the present chapter, because it is more imme- 
 diately connected with the direct course of our reason- 
 ings. "We wish to present distinctly to the mind of the 
 reader what is so manifest to our own, the principle 
 that Christian union can never be effected except upon 
 the basis of ecclesiastical unity. 
 
CHAPTEE YI. 
 
 There must be a Comprehensive Church — its fundamental principles — 
 determined by the nature and objects of the Church — universality 
 and unity — liberty and law — compromise and conformity — contrast 
 between the Comprehensive Church and sectarism. 
 
 There must, we have concluded, be one Comj^re- < 
 liensive Church, in which all Christian people may be / 
 united, and Christian union be realized. On what * 
 fundamental principles shall it be organized ? » 
 
 These principles must be determined by the nature • 
 and objects of a Church. The Church is the body of . 
 Christ, to be filled with His dispositions, and to ber 
 guided and governed by His Spirit. It is the repre-* 
 sentative of Christ on earth. It is to receive and deal* 
 with men precisely as the Lord Jesus Himself would* 
 do, if He were on earth. It must welcome to its bosom* 
 all who are willing to be taught of Jesus and to bear His * 
 cross, all who have come to Him and acknowledge Him* 
 as the Master. It is to demean itself toward men with* 
 all the gentleness and forbearance, with all the j^ersua-. 
 siveness and love, which distinguished its Head while* 
 He was upon the earth. It must forgive the penitent, • 
 and discriminate sincerity, and put up with human 
 ignorance and infinnity, just as He did. It must never- 
 repel any whom Chiist would not have repelled. It • 
 
60 THE COMPREHENSIVE CHURCH. 
 
 s must even tolerate prejudices and error, if they be liarni- 
 • less, or not essentially in tlie way of human holiness and 
 ■ salvation. " Such a Church need not be divided ; for 
 •its work is simj^le, and its rule of duty is broad — its 
 •work is the propagation of the truth of Christ, and its 
 rule of duty is the exam23le of Christ. 
 
 There are two characteristics, to be somewhat more 
 minute, which must always appertain to the body 
 which illustrates the true idea of the Church. The one 
 is universality ; that is, the Church must bs so consti- 
 tuted that it may take in, on equal terms, and the easi- 
 est terms possible in the case, all true disciples of the 
 Lord Jesus Christ. The other principle is unity ; be- 
 cause, being free to all disciples of Christ, it excludes 
 none, and leaves no necessity nor provocation for divi- 
 sion. This principle, too, is necessary, because the 
 Master has enjoined it upon his disciples, who constitute 
 His Church, and because only by it can the new and 
 great Christian commandment be enforced : " Love one 
 another." f 
 
 * As illustrations of this duty of the Church even to bear with error 
 if it be not essentially injurious to holiness and salvation — the great ends 
 of the Church — we refer to the decree of the college or council of apos- 
 tles, elders, and brethren, recorded in the fifteenth chapter of the Acts ; 
 also to the vow of St. Paul, and the circumcision of Timothy. Also we 
 quote the principle (1 Corinthians 8: 9, passim): " Take heed lest by any 
 means this liberty of yours becomes a stumbling-block to them that are 
 
 weak When ye wound the weak conscience of the brethren, ye 
 
 sin against Christ." 
 
 f As the Church is composed of men, whose relative circumstances in 
 different civil communities must affect their external ecclesiastical rela- 
 tions, there are natural and physical limits to the application of these 
 principles — the limits of national or civil boundaries. Yet even an 
 actual universality and unity for the whole world might be attained were 
 il jjuaaiOlv io realize the beautil'ul conception of the aucieut Church — a 
 
THE COMPREHENSIVE CHURCH. 61 
 
 It appears, moreover, from the fact that the Church 
 is a society of men for a particular purpose, that it 
 must have law ; while, from the fact of its embracing 
 such extensive varieties of mental and personal charac- 
 ter in its members, it must also allow great liberty of 
 opinion and action. The least law needed to secure its 
 objects, and the greatest liberty in all things which do 
 not interfere Avith those objects, are also cardinal prin- 
 ciples to be applied in the formation of a Church which 
 shall correspond to its true idea. 
 
 In attempting to settle the system of such a Church, 
 we see, at the outset, that there must be com^roTnise in 
 a thousand comparatively unimportant particulars ; we 
 mean, particulars for which individual Christians may 
 have preference, but which are not really and indis- 
 pensably important to the grand objects of the Church ; 
 while, as immediately correspondent with this, there 
 must be conformity by all upon those points which are 
 generally held important to the cliaractcr and constitu- 
 tion of the Church. The basis upon which the settle- 
 ment of the system shall proceed must be — compromise * 
 in matters acknowledged hy all to he relatively non-t 
 essentials^ conformity in matters received hy each to he ^ 
 essential. Thus both liberty and law can be secured, 
 and universality and unity together be effected. 
 
 We have not time for detail in showing the working 
 of these principles toward promoting the perfection of 
 the Church. We state the principles, that our reader 
 may test their propriety in his thoughts. 
 
 We cannot dismiss this topic, however, without oc- 
 
 continual succession of General Councils, which should accurately represcytt 
 tfie sense of the majority of all tJve cleryy and laity of the Christian world. 
 
62 TOE COMPREHENSIVE CHURCH. 
 
 cupying one moment in contrasting tins, as we believe 
 it to be, the true idea of the Clmrcli of Christ with the 
 true idea of sectarism. The reader is requested to keep 
 in mind the definition of sectarism in our third chap- 
 ter. 
 
 The Church is founded upon unity and universahty. 
 
 Sectarism is founded upon unity without univer- 
 sality. 
 
 The Church is founded upon law and liberty. 
 
 Sectarism is founded upon law without liberty. 
 
 The Church is founded upon conf onnity and com- 
 promise. 
 
 Sectarism is founded upon conformity without com- 
 j^romise. 
 
 The Church, in its practical operation, produces yb/*- 
 hearance. 
 
 Sectarism, in its practical operation, produces intol- 
 erance. 
 
 The Church requires practically, from all its mem- 
 bers (and Christ's disciples must have " a cross daily "), 
 some self-denial. 
 
 Sectarism allows practically to all its members the 
 utmost self-indulgence. 
 
 As we aim at brevity, our readers are requested to 
 try for themselves these points of contrast, and see if 
 they are not correctly stated. We wish them also to 
 recollect that we are discussing principles, and desire to 
 do so candidly and thoroughly ; and withal, we would 
 not be supposed to intend disrespect toward any exist- 
 ing denominations in our land. 
 
CHAPTER VII. 
 
 Notice of certain denominational peculiarities — a Comprehensive Church 
 for our age and country practicable — no existing Christian denomina- 
 tion should be excluded from the Comprehensive Church, neither 
 Protestant Episcopalians nor non-Episcopalians — a question for pious 
 non-Episcopalians. 
 
 We have noticed the principles upon which the 
 Comprehensive Church must be organized. And we 
 inquire: Is the construction of such a Church in the 
 nineteenth century, and in the United States, imprac- 
 ticable ? Is there any natural impossibility or hindrance 
 to prevent the formation of such a Church which may 
 unite the various and now opposing denominations of 
 Christians in our country ? "We think not. Such a 
 Church may be constructed upon the principles which 
 have been just laid do^vn, even if none such does now, 
 as we believe such does, exist. 
 
 To illustrate our view : One denomination holds that 
 the apostolical and regular ministry of the Church is in 
 three orders — Bishops, Presbyters, and Deacons. Oth- 
 ers are of the opinion that any particular arrangement 
 of the ministry is unimportant, so long as the essential 
 idea of a ministry — or, as with some, of a ministry of 
 Presbyters — is preserved. The same denomination holds 
 that on certain occasions the public use of a precom- 
 
64 THE COMPREHENSIVE CHURCH. 
 
 posed Liturgy is necessary to stability, and edification, 
 and harmony of the Church. Others have never been 
 habituated to the use of a Liturgy on any occasions ; 
 and some lay great stress upon the advantages of extem- 
 poraneous prayers, and of various social meetings for 
 religious improvement. A second denomination thinks 
 that the government of the Church should be mainly in 
 the hands of the clergy ; a third, that it should be main- 
 ly in the hands of the laity. A fourth contends that 
 only adults should be baptized, and then by immersion ; 
 while others think that infants also may be baptized, 
 and that sprinkling or affusion of water is equally justi- 
 fiable with immersion or with dipping. Some contend 
 that no creeds should be required of men to admit them 
 to the benefit of the Christian Sacraments. Others sup- 
 pose that creeds are important in the arrangements of a 
 well-ordered Church. N^ot to extend the illustration, 
 it will be perceived that there are a great many points 
 upon which the various denominations are agreed, and 
 that the distinctive idea in each sect is a prominence of 
 some one particular point of ecclesiastical belief or disci- 
 pline. 
 
 Furthermore, the one distinctive point in each of 
 these various denominations is generally a truth. Each 
 has gone off upon a single idea, and this a true one, 
 but made disproportionally prominent among the many 
 ideas to be embraced in a body designed to represent 
 the one universal Church. St. Augustine has uttered 
 the aphorism : '•^ Nulla falsa religio sine veritate — there 
 is no false religion without, a truth in it." And it is 
 this truth which sustains the system that holds it as well 
 as the errors associated with it in the system. Much 
 
THE COMPREHENSIVE CHURCH. 65 
 
 more does the aphorism apply to the several Christian 
 denominations which hold the main articles of the 
 Christian faith as contained in the Apostles' Creed. 
 Each accepts and testiHes to some one truth of belief 
 or of order, which it emphasizes, and in reference to 
 Avhich it has been estabhshed. Thns Presbyterianism 
 is based upon the idea of the power of presbyters in the 
 government of the Church. Congregationalism or In- 
 dependency is constituted upon the power of the laity 
 in the same. Methodism affirms the liberty of the wor- 
 shipper in the assembhes of believers. Quakerism gives 
 its testimony to the essential necessity of the spiritual 
 and subjective element in genuine religion. Komanism 
 asserts a compact discipline, and the natural need of an 
 objective cultus. Unitarianism is an organized protest 
 against the unjust minutise and over-particularity of 
 creeds. The United Presbyterians stand for a purely 
 Scriptural worship. The Baptists maintain that a per- 
 sonal and conscious confession of Chiist is vitally in- 
 volved in the Christian baptism. Pedobaptists con- 
 tend that infants and little children are proper subjects 
 of Christian baptism. Now each one of these several 
 ideas expresses a great truth. They seem to a careless 
 observer to be inconsistent with each other, and posi- 
 tively irreconcilable. But they do really harmonize. 
 They ought, all of them and every one of them, to be 
 exhibited and combined in the one Church. Why may 
 not all these denominations slide into one Compre- 
 hensive Church, that shall recognize and reconcile them 
 all — in which each man, while he is indulged with his 
 own favorite idea, shall allow to his brother a similar 
 indulgence — in which no man shall sacrifice anything 
 
66 THE COMPREHENSIVE CHURCH. 
 
 deemed by him essential, but all shall have what all 
 hold to be essential ? AVe think that we can be so 
 united. 
 
 Reminding the reader of the conclusion to which we 
 have arrived — that it is possible to unite all the existing 
 Christian denominations of our country into one Church 
 — we wish to lead his mind to the same conclusion by yet 
 another short path, by suggesting the question : Shall 
 any of the existing Christian denominations of our coun- 
 try be excluded from the Comprehensive Church ? 
 
 Shall any one of the denominations of non-Episco- 
 palians be excluded ? 
 
 Of coursQ, they will, in answering each for them- 
 selves, say they ought not any of them to be excluded. 
 And we, as a Protestant Episcopalian, say they have 
 answered rightly ; they ought not to be excluded — for 
 every disciple of Christ (according to the theory of the 
 Protestant Episcopal Church) should be welcome to all 
 the privileges of His Church. 
 
 Shall the Protestant Episcopal Church be excluded ? 
 
 We suppose that Protestant Episcopalians are to be 
 included in any plan of Christian unity ; for they are 
 Christians ; and, if so, their peculiar traits must be found 
 in the united Church. They are willing to compromise, 
 if need be, in a thousand matters comparatively unim- 
 portant. But they wdsh to be considered, and expect 
 to be indulged in what they hold to be essential to the 
 constitution of a regular Christian Church. And they 
 ought, upon the fair principles of union, to be so con- 
 sidered and indulged, certainly when others believe their 
 ministry to be essentially sound, or at least look upon 
 their peculiarities as among the matters of indifference. 
 
THE COMPREHENSIVE CHURCH. G7 
 
 This inference, that in the united Church there must 
 be a recognition of their main peculiarities, is unavoid- 
 able, if they are to be included in the plan of union. 
 And shall they be excluded ? Shall a body of Protestant 
 Christians, so extensive, and having in it so much of in- 
 telligence, and learning, and piety, as is acknowledged 
 in their case, be excluded from the plan of unity, be un- 
 churched by their brethren, not more intelligent nor more 
 learned nor more pious, simply because they are con- 
 scientiously persuaded that a ministry of three orders 
 is apostolical and Scriptural, and that the use of a Liturgy 
 on certain public occasions is primitive and reasonable, 
 while all the time, too, their brethren look upon these 
 matters of their conscience as non-essentials ? Surely, 
 they must be included in the plan of unity. 
 
 The reader will recollect that it was stated in our 
 sixth chapter, and illustrated in a note by several Scrip- 
 tural examples, to be the duty of the Church of Christ 
 even to tolerate prejudices and error, if they be harm- 
 less, or not essentially in the way of human holiness and 
 salvation. To apply this principle, as supported by the 
 examples there adduced, to the unity of the Church, 
 we argue that if any are very strenuous, conscientiously 
 persuaded, on some point not deemed essential by others, 
 then it is the duty of the free to bear with the weakness 
 or eri'or of their brethren, and indulge them. Thus, if 
 Protestant Episcopalians are conscientiously persuaded 
 of the necessity of three orders to a regular ministry 
 (and in fact, this is the only point to be pressed, the use 
 of a Liturgy not being held, even by Episcopalians, to 
 be essential in the theory of an Episcopal Church), and 
 if others recognize in their orders the essential idea of a 
 
68 THE COMPREHENSIVE CHURCH. 
 
 ministiy, but liold its three-fold character unimportant, 
 would not the Scriptural principle and precedents here 
 referred to warrant and indispensably require the reten- 
 tion of the three orders in the united Church ? Would 
 not the Church thus he adapted to more minds, we 
 further urge, without losing anything essential to its 
 objects f These questions are worth the consideration 
 of all Christians. They admit but one answer. 
 
 There is another question for pious non-Episcopa- 
 lians. Since Protestant Episcopalians have never set 
 up a new Church, but have always continued in the 
 unity of the old historic body, modifying and adapting 
 it to the wants of society, and since they are willing to 
 be at one with all Christian people, if there be no effort 
 to form a united Church, in which their conscientious 
 peculiarities shall be considered and incorporated, who 
 Avill be responsible for the sin of continuing the divisions 
 of the body of Christ ? 
 
 We conclude that all the existing Christian denomi 
 nations of our country may be and ought to be united 
 into one Comprehensive Church. 
 
CHAPTER VIII. 
 
 Is there now in' the United States a Comprehensive Church, combining 
 into one harmonious system the " distinctive peculiarities " of all the 
 denominations ? — Is it any Church of non-Episcopalians ? — Is it the 
 Protestant Episcopal Church ? — A plan of unity proposed — the writ- 
 er's apology for his proposition — the existing system of the Protestant 
 Episcopal Church proposed as a basis of Christian and ecclesiastical 
 unity — may appear strange — a candid judgment solicited. 
 
 Gkanting, now, for the purpose of our argument, 
 that all the denominational churches in our country 
 stand upon exactly the same level, as regards the vexed 
 question of divine right, and touching simply the ques- 
 tion of their expediency, or rather of their practicability 
 for the particular object of uniting the divided Chm-ch, 
 we ask: Is there any Church now existing among us,* 
 which shall supply to our hands the instrumentalities- 
 we need; any capable of receiving us all liberally, and- 
 without subjecting any of us to unnecessary humiliation, • 
 and capable of being itself reformed, or changed, or im-* 
 proved into just such a system as we all shall be willing * 
 to sustain? Which of all the denominational churches' 
 is best qualified for the purposes of unity ? Which is • 
 the Comprehensive Church ? 
 
 Is it any one of the various ecclesiastical systems of- 
 non-Episcopalians ? 
 
70 THE COMPREHENSIVE CHURCH. 
 
 We tliink not ; because, as appears to us, tliey are 
 none of tliem founded upon the principles whicli have 
 been laid down, in our sixth chapter, as necessary to 
 such a Church ; because they are in many respects or- 
 ganized so as to be essentially in distinct contrariety to 
 each other; and especially, because they all, without 
 any exception, have made no provision for such an ar- 
 rangement of the ministry as Protestant Episcopalians 
 •think to be essential to the regular constitution of a 
 . Christian Church. We are stating our view frankly ; 
 yet we would not, on any account, be rash nor unkind. 
 If our views are erroneous, we shall be glad to see them 
 , disproved. 
 
 Is it the Protestant Episcopal Church ? 
 
 We think it is ; hecause, in its system^ tJiose points 
 which its own me^ribers hold essential, and lohich are 
 not provided for in any other system, are distinctly 
 recognized ; and hecause those points which are held es- 
 ' sential l)y the various other denominations are also dis- 
 ■ tinctly recognized and amply provided for in its sys- 
 tem. These remarks will be illustrated at length in our 
 next chapter. 
 
 To speak j)lainly at once, tlie writer believes that, in 
 the existing system of the Protestant Episcopal Church 
 in the United States, there is comprehensiveness enough 
 for the purposes of a universal Christian and ecclesi- 
 astical unity in our country. 
 
 So peculiar has been the influence of circumstances 
 that few, if any, out of the Protestant Episcopal Church, 
 have ever viewed it in this character as furnishing a 
 basis or platform upon which Christians may unite. 
 And it is feared that few even of EpiscopaUans have 
 
THE COMPREHENSIVE CHURCH. 71 
 
 clear views of tlie compreliensiveness of their own 
 Cliurcli. 
 
 The writer, as appears from the title-page, is a com- 
 municant and a minister of the Protestant Episcopal 
 Church, and in this fact he finds his wan-ant for enoras:- 
 ing in his' present task ; for he thinks that a member of 
 his Church has (for the reasons just hinted at, and 
 which will presently be expanded) an advantage in j^ro- 
 posing and discussing the plan of unity over the mem- 
 bers of other denominations. He would not be under- 
 stood to say that the members of his Church have gen- 
 erally more enlarged views of this subject than other 
 Christians. It is too true that there are many of our 
 own people who, in the midst of divisions, have 
 nourished a sectarian spirit. Yet such, he does not 
 hesitate to say, have not imbibed the spirit of their own 
 system, which has no S}anpathy with anything that is 
 narrowing or exclusive or despotic. We should be 
 most unhappy if we thought ourselves in a Church 
 from which any true disciple of our Lord Jesus Christ 
 is excluded ; if we did not know that in its very or- 
 ganization every other true disciple of our Master is 
 welcome to all our privileges, however he may differ 
 from us in opinion or talent or temperament or condi- 
 tion ; nay, more, if he were not welcome to carry him- 
 self as he may please (always, of course, being a Chris- 
 tian), free in his diversity. 
 
 For the sake of furthering the great duty and the 
 great blessing of Christian unity, our design in this 
 little book is to exhibit the Protestant EpiscojDal Church 
 as it is. We shall not open the volumes of the Fathers, 
 we shall not search antiquity, we shall not argue for 
 
73 THE COMPREHENSIVE CHURCH. 
 
 tlie apostolical succession of bishops, nor for the primi- 
 tive establishment of liturgies ; we do not intend to 
 rake open the ashes of buried controversies, nor to add 
 another brand to any fire of contention which is now 
 raging. We simply invite the Christians of our coun- 
 try who long for unity, and for a pure fraternal sym- 
 pathy among brethren, to forget for a moment that they 
 have ever been at variance, and to lay aside the un- 
 favorable and prejudicial associations of past disagree- 
 ments, and to examine with a candid spirit the system 
 .which we propose. We assert distinctly that in the 
 ■ system of the Protestant Ejnscopal Churchy as it is, 
 'there are instrumentalities, diversified and expansive, 
 'for the union of all Christian people in " one hody and 
 ,one spirit / " that it is hroad enough to maintain in 
 .one fellowship, hoth external and internal, all true dis- 
 ' ciples of the Lord Jesus Christ. We assert that in the 
 Protestant Episcopal Church are the elements of the 
 most exact uniformity, as also of the most extensive 
 variety. 
 
 Our assertion may sound strangely, but those who 
 will favor our book with a candid pervisal shall find it 
 sustained. All we ask is that our system shall be fairly 
 and liberally examined. Our aim is unity. We pro- 
 pose a plan for its accomplishment, and desire to elicit 
 the whole truth which concerns it. Wc arc grieved 
 and wearied with the consequences of division. On 
 every side are brethren who might be one with us and 
 with each other, but we are all separated by artificial 
 walls — barriers never appointed of God, barriers of 
 merely human construction, barriers always and even 
 laboriously kept high and strong, l)ut for whose exist- 
 
THE COMPREHENSIVE CHURCH. 73 
 
 ence and perpetuity there is not the least reason in tlie 
 world. True it is that Christians mourn over their 
 divisions ; we should all rejoice, our land would resound 
 with hallelujahs, if we could all wake on the morrow 
 and find ourselves united indeed in one Comprehensive 
 Church. But alas ! our divisions exist ; and how shall 
 we be made one ? 
 
 Where is the Comprehensive Church I 
 Let us examine, without prejudices for or against it, 
 the system of the Protestant Episcopal Church in the 
 United States as it is. If it be feasible as a plan of 
 unity, let it be embraced. If not, let its faults be 
 shown, and let a better be substituted. 
 
CHAPTER IX. 
 
 EXAMINATION OF THE PROTESTANT EPISCOPAL CHUECII, 
 AS IT IS. 
 
 The Protestant Episcopal Church proposed as the Comprehensive Church 
 — ^proposition explicit — to be sustained by facts — the reader invited 
 to look at the outlines of the system of the Protestant Episcopal 
 Church as a system for Christian and ecclesiastical unity — examina- 
 tion to be distributed through twenty-one sections. 
 
 We propose the system of the Protestant Episcopal 
 Church in the United States, as it is, for a basis of 
 Christian and ecclesiastical unity to all th3 Christian 
 people in our country. We propose it to their approval 
 as the Comprehensive Church. 
 
 Our proposition is broadly and explicitly stated ; 
 and, if we fail in sustaining it by good reasons, our im- 
 prudence will be manifest. But we know the ground 
 we stand upon, and feel no necessity for speaking cau- 
 tiously or with qualification. Furthermore, our j)!"©- 
 position is to be sustained by facts, and not merely by 
 abstract disquisition, so that we cannot be sophistical if 
 we would 
 
 We proceed to an examination of the Protestant 
 Episcopal Church in the United States for one special 
 purpose — to discover whether it he not a system capahle 
 
THE COMPKEHENSIVE CHURCH. 75 
 
 of 'uniting the separated denominations of Christians 
 into one Church. 
 
 In conducting this examination, we shall not advance 
 the private theories or speculations of any individuals 
 who are or have been connected with the Protestant 
 Episcopal Church, Individuals alone are responsible 
 for their peculiar views. N^either shall we exhibit all 
 the minute details of the system ; for a treatise so ex- 
 tensive would be inconsistent with our design and our 
 limits. 
 
 "We shall look at the outlines of the system. "We 
 shall mark its main proportions, with which all the mi- 
 nute aiTangements must harmonize. 
 
 After giving, 1st, a Definition of the Protestant 
 Episcopal Church in the United States, we shall devel- 
 op the fundamental principles of its organization, un- 
 der the several following sections ; 2. Members. 3. Ter- 
 ritorial Divisions. 4. Laws. 5. Government. 6. Or- 
 dination and Duties of Ministers. Y. Rights of the 
 Bishops and Clergy. 8. Admission to the Sacraments. 
 9. Creeds. 10. Doctrine. 11. Discipline. 12. Public 
 "Worship. 13. Rights of the Laity. 11. Baptism. 15. 
 Confirmation, the sequel or complement of Infant Bap- 
 tism. IG. The Supper of the Lord. 17. Literary, Ed- 
 ucational, Benevolent, and Missionary Associations. 18. 
 Liberty. 19. Adaptiveness. 20. Religious Devotion 
 and Action. 21. Comprehensive Traits. 
 
76 THE COMPREHENSIVE CHURCH. 
 
 SECTION I. 
 
 DEFINITION OF THE PROTESTANT EPISCOPAL CHURCH IN THE 
 UNITED STATES. 
 
 It is not the Church of Rome — it is not the Church of England — it is a 
 Christian and Protestant American Church — at unity with the ancient 
 and universal Church of Christ. 
 
 "What is the Protestant Episcopal Clmrcli in the 
 United States ? 
 
 , I. It is not the Church of Rome, nor does it hold 
 any connection or communion with that Chm'ch. Its 
 standards of prayer and of doctrine all contain, some 
 designedly and more undesignedly, a protest against 
 the errors and anti-catholic claims of the Church of 
 Rome. 
 
 For our educated readers, and others who have been 
 at all acquainted with the Protestant Episcopal Church, 
 the above assertion is sufficient ; but as many persons, 
 otherwise intelligent, who have never been familiar with 
 the Protestant Episcopal Church, have a vague idea of 
 something papistical about it, we are induced, for the 
 benefit of such, to explain a little further. 
 
 The 19th Article of Religion of the Protestant Epis- 
 copal Church reads, in its latter clause, thus : " As the 
 Church of Jerusalem, Alexandria, and Antioch have 
 erred, so also the Church of Rome hath erred, not only 
 in their living and manner of ceremonies, but also in 
 matters of faith." 
 
 The name of " the Protestant Episcopal Church " 
 should be sufficient to absolve it from all suspicions of 
 
THE COMPREHENSIVE CHURCH. 77 
 
 being inclined to tlie peculiarities of tlie Chnrcli of 
 Rome. 
 
 In the Homilies, wliicli by tlie 35tli Article are 
 " declared to be an explication of Christian doctrine, and 
 instructive in piety and morals," there are frequent re- 
 bukes of the various errors of the Church of Rome, and 
 sometimes in terms which the " ears polite " of a modern 
 audience could not tolerate.* 
 
 * To select a passage not so harsh as some others, yet decisive upon 
 the point, we quote from the 28th Homily — the 16th of the 2d Book : 
 
 " It is needful to teach you, first, what the true Church of Christ is ; 
 and then confer the Church of Rome therewith, to discern how well they 
 agree together. 
 
 " The true Church is a universal congregation or fellowship of God's 
 faithful and elect people, built upon the foundation of the Apostles and 
 Prophets, Jesus Christ himself being the Head Corner Stone. And it 
 hath always three notes or marks, whereby it is known : Pure and sound 
 doctrine ; the sacraments administered according to Christ's holy institu- 
 tion ; and the right use of ecclesiastical discipline. This description of 
 the Church is agreeable both to the Scriptures of God, and also to the 
 doctrine of the ancient Fathers; so that none may justly find fault there- 
 with. 
 
 " Now if you will compare this with the Church of Rome — not as it was 
 in the beginning, but as it is at present, and hath been for the space of 
 nine hundred years and odd — you shall well perceive the state thereof to 
 be so far wide from the nature of the true Church that nothing can be 
 more. For neither are they built upon the foundation of the Apostles 
 and Prophets, retaining the sound and pure doctrine of Christ Jesus ; nei- 
 ther yet do they order the sacraments, or else the ecclesiastical keys (dis- 
 cipline), in such sort as he did first institute and ordain them. . . . 
 (Proofs of the three charges are urged.) .... Which thing being true, as 
 all they which have any light of God's word must needs confess, we may 
 well conclude, according to the rule of Augustine (Contra Petilian. Donatist. 
 Ep. Cap. 4), that the Bishops of Rome and their adherents arc not the true 
 Church of Christ, much less then to be taken as chief heads and rulers 
 of the same. Whosoever, saith he, do dissent from the Scriptures con- 
 cerning the head, although they be found in all places where the Church 
 
78 THE COMPREHENSIVE CHUKCH. 
 
 It is well to remind the reader tliat Cranmer, and Lati- 
 mer, and Ridley, and Hooper, and Farrar, and other dis- 
 tinguished martjTS were Protestant Episcojjal Bishops ; 
 and that John Rogers of famous memory, and Lawrence 
 Saunders, and Bradford, and Taylor, as well as others 
 who gave their testimony to Protestantism in the midst 
 of the flames, were ministers of a lower grade (Presby- 
 ters) of the Protestant Episcopal Church ; and that the 
 most distinguished wi'iters against the Roman Catholic 
 scheme, including, with those just mentioned, such men 
 as Barrow, and Chillingworth, and Hooker, and Jeremy 
 Taylor, and Leslie, and Jewell, and of our o^^m day, Mr, 
 Paber, have been ministers likewise of the Protestant 
 Episcopal Church. 
 
 It has become very much a fashion now-a-days to 
 designate the Church of Rome as the CaiJiolio Church, 
 and to call its members and its dogmas by the name of 
 Catholic; and uninformed persons are therefore fre- 
 quently sui-prised, while attending on the worship of 
 Protestant Episcopalians, to hear them declare as one of 
 the articles of their belief or Creed : " I believe in the 
 Holy Catholic Church." Now, in this phrase the Prot- 
 estant Episcopal Church expresses a belief in the Holy 
 Catholic (i. e., universal) Church, or, as it is elsewhere 
 expressed in her daily prayers, " tjie Holy Church uni- 
 versal — all who profess and call themselves Christians ;" 
 and not in the narrow and exclusive scheme of the Ro- 
 man Catholic Church. Indeed, in the use of this phrase 
 the Ej)iscopal Church, which carries the name of Prot- 
 estant as a part of its very title, unequivocally denies to 
 
 is appointed, yet are they not in the Church : a plain place, concluding 
 directly against the Church of Rome." 
 
THE COMPREHENSIVE CHURCH. 79 
 
 the Chui'cli of Rome (against whose errors the protest 
 is made) any exclusive right to the name of Catholic, 
 and by imj)lication attributes to it a character directly 
 opj)osite to that of the Holy Catholic Church in which 
 a belief is professed. It is to be regretted that language 
 is employed so loosely, and that by men who ouglit to 
 know better, and who do know better, as not only to 
 convey a false meaning, and to corrupt our language, 
 but to destroy the sense of the old creeds of Christen- 
 dom, and even to extend and to perpetuate grievous 
 error of opinion in the community.* 
 
 We may further state, that a grand principle of the 
 Protestant Episcopal Church is — the primitive and ab- 
 solute co-equality of Bishops ; and hence this Church 
 can never have any sympathy with the Church of Home, 
 which seeks to elevate one Bishop to a vast height above 
 all others. It may be affirmed, without fear of disproof, 
 that Protestant Diocesan Episcopacy is the strongest bar- 
 rier that can be reared against the principle of the 
 
 * It may not be generally known that the Roman Catholics found an 
 argument, very effective among the ignorant, for their claim of being 
 the infallible and true Church, upon this very fact, that even Protestants 
 call them " Catholic.''^ Bishop Burnet, on the 19th Article, referring to 
 Cardinal Bellarmine's assertions, writes thus : " The last way they (the 
 Roman Catholics) take to find out this (true and infallible) Church by, is 
 from some notes, that they pretend arc peculiar to her, such as the name 
 Catholic, etc., together with the confession of their adversaries." In an- 
 swering this argument, the Bishop proceeds : " Can it be thought that 
 the assuming a name can be a mark ? Why is not the name Christian 
 as solemn as Catholic ? Might not the Philosophers have concluded from 
 hence against the first Christians, that they were, by the confession of all 
 men, the true lovers of ivisdom ; since they were called Philosophers much 
 more imanimously than the Church of Rome was called Catholic P^ If 
 the good Bishop had lived in our day and country, he could not thus have 
 replied to the argument of the Romanist. 
 
80 THE COMPREHENSIVE CHURCH. 
 
 Papacy ; for, in all otlier systems, the natural tendency 
 of things is to ecclesiastical monarchy — a supreme and 
 controlling influence and power to be exercised, most 
 absolutely because not defined by law, by the most 
 crafty, or the most talented, or the most experienced, 
 or the best. 
 
 Our remarks might be extended to great length on 
 this topic, but, we trust, enough has been said to illus- 
 trate, even to the uninformed, the entire independence 
 of the Protestant Episcopal Church in the United States 
 from the Church of Rome. 
 
 II. It is not the Church of England. It has no legal 
 connection in any resj)ect with England, nor with any 
 other country whatsoever besides the United States, ex- 
 cepting the connection, such as it is, of the sincere and 
 earnest Christian sympathy it feels for the English 
 Protestant Church (which is a very different thing from 
 the English Government or the English Establishment 
 of Church and State), and its connection, also, through 
 its missionary undertakings, with countries ignorant of 
 pure Christianity. 
 
 To be sure, and we acknowledge the fact with grati- 
 tude, it was originated by members of the Church of 
 England ; to be sure, it was an English Church before 
 it became American, just as the nation was English, 
 and when it became American retained its language and 
 its old common law in its new independence. Just so 
 it is now an independent Church, just as the Congrega- 
 tional and Presbyterian churches of this country, ori- 
 ginally English, are indeiDcndent of the Congregational 
 and Presbyterian churches of England from which they 
 originated. 
 
THE COMPREHENSIVE CHURCH. gl 
 
 To be sure, it loves the Cliurcli of the Lord Jesus 
 Christ in England — its sister Church in respect of the 
 equality of national churches, its mother Church in re- 
 spect of historic descent and nursing care — the Church 
 as separate from the State. But it has none of the in- 
 cumbrances and heavy drawbacks and chains upon it 
 which the Enghsh State has forced, by the strong ann 
 of secular power, upon the English Church. 
 
 It is on terms of the most friendly, Christian, and 
 ecclesiastical communion with the English Church. But 
 it has no definite or dependent or confederate legal con- 
 nection with the English Church whatsoever. It has 
 become a national American Church. 
 
 A quotation from the Preface to the American 
 " Book of Common Prayer " will illustrate the forego- 
 ing remarks : " The Protestant Episcopal Church in 
 these States is indebted, under God, to the Church of 
 England for her first foundation and a long continu- 
 ance of nursing care and protection. . . . But when, in 
 the course of Divine Providence, these American States 
 became independent with respect to civil government, 
 their ecclesiastical independence was necessarily in- 
 cluded ; and the different religious denominations of 
 Christians in these States were left at full and equal 
 liberty to model and organize their respective churches, 
 and forms of worship, and discipline, in such manner as 
 they might judge most convenient for their future pros- 
 perity, consistently with the constitution and laws of 
 their country." * 
 
 * It will not be amiss to add another authoritative declaration to the 
 same effect with that above quoted. It is a resolution of both houses of 
 the General Convention of the Protestant Episcopal Church in the United 
 
82 THE COMPREHENSIVE CHURCH. 
 
 For its prominent doctrines, its various formularies 
 for public -worship and solemn occasions (with such 
 slight alterations as local circumstances have required), 
 its jjrinciples of free legislation, by which every member 
 of every order in the Church is expected to have his 
 share in all its legislative concerns, and finally, for the 
 regular succession and order of its Bishops, the Protes- 
 tant Episcopal Church in the United States owes much 
 
 States, passed May 20, 1814. We quote from Bioren's Journals, pp. 
 310, 311. 
 
 " The following declaration was proposed and agreed to (in the House 
 of Bishops) : It having been credibly stated to the House of Bishops 
 that, on questions in reference to property devised before the Revolu- 
 tion to congregations belonging to ' The Church of England,' and to uses 
 connected with that name, some doubts have been entertained with re- 
 gard to the identity of the body to which the two names have been ap- 
 plied, the House think it expedient to make the declaration, and to 
 request the concurrence of the House of Clerical and Lay Deputies 
 therein : That ' The Protestant Episcopal Church in the United States of 
 America ' is the same body heretofore known in these States by the 
 name of ' The Church of England ; ' the change of name (although not 
 of religious principle in doctrine, or in worship, or in discipline) being 
 induced by a characteristic of the Church of England, supposing the in- 
 dependence of Christian churches, under the different sovereignties to 
 which respectively their allegiance in civil concerns belongs. But that, 
 when the severance alluded to took place, and ever since, this Church 
 conceives of herself as possessing and acting on the principles of the 
 Church of England, is evident from the organization of our Conventions, 
 and from their subsequent proceedings, as recorded on the Journals ; to 
 which, accordingly, this Convention refers for satisfaction in the premises. 
 But it would be contrary to fact, were any one to infer that the discipline 
 exercised in this Church, or that any proceedings therein, are at all de- 
 pendent on the tcill of the civil or of the ecclesiastical authority of any 
 foreign country. 
 
 " The above declaration having been communicated to the House of 
 Clerical and Lay Deputies, they returned for answer that they concurred 
 therein." 
 
THE COMPREHENSIVE CHURCH. 83 
 
 of gratitude to tlie Cliurcli of England, and feels for 
 her tlie most thankful affection. Although it be now 
 of age, and has the rights and the lawful independence 
 of its maturity, it cannot but love the venerable mother 
 who was the guide and the support of its infancy, and 
 who, when it was first and early called to provide for 
 itseK, and to buffet with the roughness of the world, 
 stood forth as its benefactress and faithful friend, and 
 (to borrow a mercantile plirase) advanced to it in its 
 poverty, and when it lacked even the advantage of 
 credit, the capital upon which its present wealth and 
 prosperity have been gained. 
 
 ' III. The Protestant Episcopal Church in the United 
 States is a denomination of Christians ; a society, united 
 under certain laws of association, professing to be a 
 Chm'ch of the Lord Jesus Clirist ; an American branch 
 of " the tnie vine ; " a member of the universal body 
 of Chiist. It endeavors to realize its own definition of 
 a Church as contained in the 19th of its Articles of Ke- 
 ligion : " The visible Chm'ch of Christ is a congrega- 
 tion of faithful men, in the which the pure Word of God 
 is preached, and the sacraments be duly ministered ac- 
 cording to Christ's ordinance, in all those things that 
 of necessity are requisite to the same." 
 
 lY. It is a Church historically at unity with the an- 
 cient and the universal Church of Christ ; which has 
 never separated itself, and has never been separated by 
 others, from this unity ; and which is not liable to tlie 
 charge of sectarism. 
 
 This unity is maintained by the regular connection 
 of the Bishops of the Protestant Episcopal Church (in 
 which order of ministers its peculiarity as a Church 
 
Si THE COMPREHENSIVE CHURCH. 
 
 consists), and through them of the Church itself, which 
 acknowledges them, with the Church of England, whose 
 unity has been unbroken from the primitive and apos- 
 tolical age. Be it remembered, we are not arguing for 
 the validity of a ministry derived from bishops (that 
 is a totally distinct argument), but simply for the unity 
 of the Protestant Episcopal Church with the ancient 
 and xmiversal Churchy through its derivation from the 
 English Church. The argument is as follows : The 
 Enghsh Church has always been an Episcopal Church, 
 and its Bishoj^s for the time being have been acknowl- 
 edged by it. Its Bishops for the time being have been 
 ordained voluntarily by their predecessors in that office. 
 Thus the Church of England for the time being has 
 always acknowledged that which preceded it, and has 
 been regularly connected with the Church in the age 
 immediately previous, with the free consent of both. 
 The Church in each succeeding age has derived its ac- 
 knowledged ministry (with which its own existence ac- 
 cording to its peculiar organization is identified) from 
 the Church in the age which immediately preceded it, 
 and this, of course, with the actual consent of both par- 
 ties. Thus its unity may be traced to the apostolical 
 age, and this, too, whether its Bishops have come from 
 the early British or Galilean, or from the later Italian 
 line.* 
 
 * The gospel was planted in Great Britain in the vciy first age of the 
 Christian Church, and the Church in that country was very soon organ- 
 ganized under Bishops continued probably from Gaul in the second cen- 
 tury. By the irruption of the Anglo-Saxons in the year 452, the Church 
 and Christianity were driven back into the mountain fastnesses, where 
 they were maintained. About the year 600, the Church and Christianity 
 were extended among the Saxons by Augustin, an Italian missionary, who 
 
THE COMPREHENSIVE CHURCH. 85 
 
 Now, tlie Protestant Episcopal Churcli in tlie United 
 States lias been acknowledged by the English Clrarcb, 
 and has acknowledged it, and has maintained ecclesias- 
 tical unity with it, in receiving from it the succession of 
 Bishops now officiating in tlie American Church, and 
 constituting its peculiarity. Hence the Protestant 
 Episcopal Church in the United States, with the 
 Church of England, is united to the ancient and uni- 
 versal Church. Keitlier has ever at any time separated 
 itseK, or been separated by others, from the Church in 
 the age which preceded it, but has always acknowl- 
 edged it, and been acknowledged by it ; and so down 
 to the apostolic age. 
 
 Again, we beg the reader to remember that this ar- 
 gument is simply to prove the unity of the Protestant 
 Episcopal Church with the primitive and universal 
 Church of Christ ; and that it is entirely distinct from 
 the question whether Bishops are necessary to constitute 
 a valid ministry or a regular Church. This latter ques- 
 tion we intend to have nothing to do with in these 
 pages. The argument we have presented has no sort 
 of connection with the controversy on the validity or 
 the propriety of the various denominational Churches 
 in our country. 
 
 We are aware that there is an objection to the fore- 
 going view frequently pressed upon Episcopalians by 
 persons not very conversant with the true points of the 
 Episcopal controversy, and we propose to meet it. 
 
 The objection is to the following effect : The Na- 
 
 was consecrated to the Episcopal supervision of the converted Saxons. 
 The reference above is to these two lines. The reader is referred to the 
 various writers ou Ecclesiastical History. 
 
86 THE COMPREHENSIVE CHURCH. 
 
 tional Episcopal Churcli in England at tlie Reformation 
 separated from tlie Chnrcli of Eome, wliicli was at that 
 time the universal Church, and that Church finally ex- 
 communicated the Protestant Episcopal Church in Eng- 
 land, so that it is after all but a sect. 
 
 This objection assumes several fallacies, and admits of 
 several answers, some of which we will state succinctly. 
 
 1st. The Church of Eome never was the universal 
 Church, for the great body of the Eastern or Asian 
 Churches have never acknowledged its authority ; and 
 it never itself assumed a supremacy until after the 
 eighth century. In leaving the Church of Rome, there- 
 fore, tlie English Church did not leave its connection 
 with the universal Church, but simply its connection 
 with the Church of Rome. 
 
 2d. It was a maxim of the primitive Church, which 
 Protestant Episcopalians acknowledge, that every regu- 
 lar Diocesan Church, i. e., every Church regularly or- 
 ganized with its Bishops, Clergy, and Laity, is absolutely 
 independent of every other. No one national Church has 
 authority over another national Church. The Church 
 of Rome, therefore, had no authority over the Church 
 of England. The only influence which one inde- 
 pendent Church can exercise over another is moral 
 influence. The one m?ij protest against the errors of 
 the other, but has no other right. This is the doctrine 
 of the Protestant Episcopal Church, as shown by its 
 name and by its 19th and 20th articles. Each Church 
 has the whole management of its own a£fairs, even in 
 the reforming of itself from eiTor. E'one other has 
 any right of interference. Only the whole Catholic 
 Church has authority. 
 
THE COMPREHENSIVE CHURCH. 87 
 
 3d. There is no such right in any Chiircli as that 
 of excommunication in the absolute sense. The highest 
 right of punishment in any Church is that of suspension 
 (until penitence allows the return of the offender), and 
 then only in the case of individuals. It can never be 
 exercised by one Church toward another. This is the 
 doctrine of the Protestant Episcopal Church, as ex- 
 pressed in the Rubric prefatory to the Order for the 
 Administration of the Holy Communion and in the 33d 
 article. 
 
 4tli. The true state of the case is this. The Church 
 of Rome never had any canonical or la"vs^ul authority 
 over the Church of England. The influence which 
 that Church exercised for a period, in the ecclesiastical 
 and secular affairs of England, was obtained altogether 
 by usurpations which depended upon various circum- 
 stances in the history of the times. This is understood 
 by the objectors as well as the respondents ; and Prot- 
 estant Episcopalians think no more than the objectors 
 of the excommunications of the Pope of Rome beyond 
 his own diocese, i. e., the city of Rome and a small tract 
 around it in Italy. Now the Church of England was 
 always a regularly organized Church by itself, and could 
 not possibly become a sect or schismatical, unless it 
 could separate from itself, which is impossible. In the 
 light of the Reformation it proceeded to reform itself ; 
 and as one item in this reformation, it discarded the 
 usurpations of the Roman Church ; it refused to allow 
 that foreign Church any longer to interfere or have a 
 hand in its concerns ; it cut or broke off its connection 
 and con-espondence with that Church. It never de- 
 stroyed itseK ; it simply reformed or changed some cir- 
 
88 THE COMPREHENSIVE CHURCH. 
 
 cumstances in its system. It was always regular in its 
 doings. It never made one change, or abolished one 
 custom, or added one circumstance to its system, irregu- 
 larly or contrary to its own laws. As well might the 
 Presbyterian or Methodist Church be said to make itself 
 schismatical, to form itself into a totally new and dis- 
 tinct Church, repudiating and abandoning the old, 
 because in its last General Assembly or General Con- 
 ference it made some new arrangements, passed some 
 new resolutions, enacted some new laws, as the new or 
 changing circumstances of the year had demanded, or 
 shown necessary or expedient. As an independent 
 Church, the Church of England separated, as it had a 
 perfect right to do, from its temporary connection with 
 another and foreign Church. 
 
 Two or three familiar illustrations will make our 
 argument perfectly clear even to the most undisciplined. 
 It is well known that for many years the Presbyterian 
 Church in the Middle, Southern, and "Western States 
 has been connected with the Congregational Churches 
 of New England by some articles of association for 
 their mutual convenience, l^ow, if the one of these 
 independent bodies should see fit to withdraw from 
 this compact, to cut its correspondence with the other, 
 could it be called schismatical, or could it be said to 
 form, by so doing, a new sect ? Again, suppose that 
 the Protestant Episcopal Church of the diocese of Con- 
 necticut should see fit to withdraw itself from its union 
 with the General Convention of the Protestant Episco- 
 pal Church in the United States, and to return to the 
 same position which it occupied before the year 1789 
 (when it first united with the General Convention), 
 
THE COMPREHENSIVE CHURCH. §9 
 
 could it be said that a new sect liad been formed in 
 Connecticut? Would it not be the same Cburcli still? 
 Once more, suppose that two men independent of each 
 other, and resident in different places, E and E-, should 
 become acquainted with each other, and should open a 
 correspondence with each other ; and E should ask and 
 receive advice from E., and should always be ready to 
 entertain hospitably such persons as R should recom- 
 mend to him, and indeed should place so much confi- 
 dence in R as to acknowledge the validity of various 
 unauthorized proceedings of E. in relation to E's busi- 
 ness concerns, as if E. were his agent, and should pres- 
 ently even appoint E. his authorized agent for an indefi- 
 nite term ; and suppose that after a time E should 
 discover that E was not his friend, but had really been 
 overreaching him, and involving him in difiiculty, and 
 thereupon should legally annul the agency intnistcd to 
 E, and should cut all correspondence with E, and should 
 even publish to the world that E was not trustworthy ; 
 could it be said that, in so doing, E had ^nolated his 
 principles, or that, by so doing, E had lost his personal 
 identity, and had become, actually as well as metaphori- 
 cally, a new onan ? These illustrations are all parallel 
 to the point at issue. 
 
 The Protestant Episcopal Church in the United 
 States, we conclude, by having received its peculiar 
 organization by a unity, acknowledged on both sides, 
 with the Church of England, is thereby at unity with 
 the ancient and universal Church. It is historically 
 connected with the Church of the Apostles, and is an 
 Apostolic Church, historically continued, unbroken and 
 identical in its continuity, to the present day. 
 
90 THE COMPnEHENSIVE CHURCH. 
 
 It may be interesting to some of our readers to 
 learn the early history of the Protestant Episcopal 
 Church in this country. Accordingly, we have inserted 
 in the Appendix, l^o. A, the history of its regular or- 
 ganization into the system which at present distin- 
 guishes it. The authority there quoted is the well- 
 known (although not so generally read) book entitled 
 "Memoirs of the Protestant Episcopal Church in the 
 United States," by the late Bishop White, of the diocese 
 of Pennsylvania. 
 
 Having now given our definition, we think that 
 there is nothing in the fact that such a Church exists 
 in our land to justify a doubt in the mind of any sin- 
 cere Christian. We think, indeed, that there is nothing 
 in the definition to deter any sincere Christian from 
 looking kindly and favorably upon this Church. 
 
 SECTION II. 
 
 MEMBERS. 
 
 Clergy and laity — always connected in ecclesiastical legislation and divine 
 worship — Bishops commonly distinguished from the other clergy by 
 their titles of office — all Christians may be members of the Protestant 
 Episcopal Church. 
 
 The members of the Protestant Episcopal Church, 
 like those of every other denomination, are of two orders, 
 clergy and laity. 
 
 The clergy are in three degrees, or orders — Bishojjs, 
 Presbyters or Priests, and Deacons. 
 
 Both clergy and laity have a reciprocal influence 
 
THE COMPREHENSIVE CHURCH. 91 
 
 upon each other ; and each has peculiar rights. Both 
 are equally concerned in the government of the Church ; 
 and both are always expected to take an equal part in 
 the public worship of God. 
 
 The peculiar rights and duties of the clergy will be 
 stated in their proper places. The peculiar rights and 
 privileges of the laity will also be illustrated as they 
 come up in the progress of the present chapter. 
 
 The Bishops, although a portion or an order of the 
 clergy, are generally distinguished by their title of 
 Bishops, for convenience sake ; and by the clergy^ there- 
 fore, are generally understood the inferior orders of 
 Presbyters and Deacons. The laity are always referred 
 to under their single title, as laity or laymen. Thus, 
 for example, the acts of the General Convention, the 
 Articles of Keligion, the Book of Common Prayer, etc., 
 are said to be adopted or passed by the " Bishops, Clergy 
 and Laity of the Protestant Episcoj^al Church in the 
 United States of America." 
 
 If it shall be made to appear, that in the Protestant 
 Episcopal Church are all things essential to Christian 
 and ecclesiastical unity, and that this Church is peculiar- 
 ly fitted to bring together the scattered sheep of Christ's 
 flock, we trust there is no Christian who will not, for 
 the love he bears his Master and his brethren, be prompt 
 to examine carefully its claims. 
 
92 THE COMPREHENSIVE CHURCH. 
 
 SECTION III. 
 
 TEREITOKIAL DIVISIONS. 
 
 The Protestant Episcopal Church co-cxtensivc with the United States — 
 all one Church — its unity represented in the General Convention — 
 Dioceses the subdivisions of the whole Church — represented in Dio- 
 cesan Conventions — combination, formation, size, and Episcopal charge 
 of Dioceses — independence of Dioceses — present number of Dioceses 
 and Bishops — Parishes the subdivisions of Dioceses — independence 
 and rights of Parishes — parochial officers — the territorial divisions of 
 the Protestant Episcopal Church convenient for unity. 
 
 I. The limits of the Protestant Episcopal Cliurcli 
 are co-extensive witli those of the United States and its 
 territories. 
 
 The whole Church within these limits is one under 
 certain general principles of union and government. . 
 
 This unity is maintained in a representative and 
 legislative body, known by the name of " the Gleneral 
 Convention of the Protestant Episcopal Church in the 
 United States," which body is assembled once in three 
 years, in such place as itself appoints from session to 
 session. Its custom heretofore, with occasional excep- 
 tions, has been to meet in the cities of ]N^ew York and 
 Philadelphia alternately, as central, and the most gen- 
 erally convenient places. 
 
 The General Convention is composed of two Houses, 
 the House of Bishops and the House of Clerical and Lay 
 Deputies ; and the concurrence of both is necessary for 
 legislation. The former is composed of all the Bishops 
 of this Church, and the latter is composed of a repre- 
 sentation of both clergy and laity from all the Dioceses 
 
THE COMPREHENSIVE CHURCH. 93 
 
 — eacli Diocese being entitled to send four Presbyters 
 and four laymen. In tlie House of Deputies, moreover 
 (if the majority of tbe clergy and laity representing any 
 one Diocese require it), any question may be put to each 
 of these orders (i. e., clergy and laity) separately ; and a 
 concurrent majority of each of these orders is necessary 
 to constitute a vote. So that, in all legislation, there 
 must be, when demanded, the concurrence of the three 
 orders of Bishops, Clergy, and Laity, each having a veto 
 on the other two. 
 
 The powers and action of the General Convention 
 will be more fully expressed in section Y. 
 
 II. Within the limits of the whole Church are cer- 
 tain territorial subdivisions, independent of each other 
 in many respects, yet united as above stated. 
 
 These subdivisions are denominated Dioceses, each 
 of which is under the Episcopal suj^ervision of a Bisliop 
 (or overseer, or superintendent), who is also called a 
 Diocesan. 
 
 The ecclesiastical affairs of each Diocese are man- 
 aged by 3, representative and legislative body, entitled 
 the Convention of the Diocese — of N'ew York, or West- 
 ern New York, or Maine, or Albany, etc., according to 
 its position in the United States. The Bishop of the 
 Diocese is chairman or president of the Convention. 
 
 A Diocesan Convention is composed of the clergy 
 of the Diocese, and of laymen, more or less, elected by 
 each parish from its own members, to represent it. Any 
 question may be put (at the request of any member or 
 parish represented) to the clergy and laity separately; 
 and the concurrence of a majority of each order is ne- 
 cessary to a vote. 
 
94 THE COMPREHENSIVE CHURCH. 
 
 These are the main principles in tlie formation and 
 conduct of the Diocesan Conventions ; although, as eacli 
 Diocese manages its own affairs by itself, there are va- 
 rious modifications of these main principles. These 
 Conventions are constituted, in the main, upon the 
 model of the General Convention. 
 
 The powers and action of the Diocesan Conventions 
 will be further explained in Section Y. 
 
 When two or more neighboring Dioceses are each 
 too small, or unable to employ or support the services 
 of a Bishop, they may be united, or associated temj)o- 
 rarily, for that pm'pose.* 
 
 When a single Diocese has become so large as to re- 
 quire the services of more than one Bishop, it may be 
 divided into two or more independent Dioceses, accord- 
 ing to the exigency.f 
 
 When any Diocese, through the demise of its Bishop, 
 or other causes, is deprived of Episcopal services, it 
 may obtain the services of some Bishop of another Dio- 
 cese provisionally.:}: 
 
 When any Diocese, through the old age or infirmity 
 of its Bishop, is in need of increased Episcopal services, 
 
 * As we desire not to burden the body of this chapter with anything 
 more than is absolutely important to our purpose — the illustration, in very 
 brief statements, of the outline of the Protestant Episcopal Church in tlic 
 United States — and as some of our readers would like a view of the sub- 
 ject somewhat more complete, we shall cite the authorities for our state- 
 ments (as has already been done in a few instances), and occasionally dis- 
 cuss a suggested topic, in the notes. Yet we would commend the notes 
 and their references to all our readers. The authority for the statement 
 above made is Constitution, Article V., Title I., Canon 15. 
 
 •)■ Constitution of Protestant Episcopal Church in United States, Ar- 
 ticle V. ; also. Title III., Canon 6. 
 
 X Title I., Canon 15, Section 15. 
 
THE COMPREHENSIVE CHURCH. 95 
 
 it may elect an assistant Bishop, who shall succeed the 
 Bishop, on his decease, in the entire charge of the Dio- 
 cese, The same rule applies, when a Diocese is too 
 large for one Bishop, and does not wish to divide, as in 
 the case of the present Diocese of ISTorth Carolina.* 
 
 When there are any portions of the United States 
 or Territories under no Episcopal supervision, and un- 
 able to procure or apply for it, the General Convention 
 may appoint Missionary Bishops for such destitute por- 
 tions of the country ; and it may also appoint Mission- 
 ary Bishops for foreign missionary statious.f 
 
 When a Church in any part of our country, which 
 has never been united with the Protestant Episcopal 
 Church in the United States so as to be regularly a part 
 of it, shall wish to be thus united with the Protestant 
 Episcopal Church, it may, upon its application, be re- 
 ceived into union with the General Convention, and be 
 entitled to a representation in that body, as an indepen- 
 dent diocese, even if it be not large enough to elect or 
 maintain a Bishop for itself.:}: 
 
 Furtliermore, each Diocese is absolutely independent, 
 except in certain particulars, wherein, by its own volun- 
 tary union with the others, it transfers its own author- 
 ity to the General Convention. The connection or 
 union of each Diocese with the others, through the 
 General Convention, is perfectly voluntary ; and any 
 diocese has a right to withdraw from that connection 
 for absolute urgent cause morally justifying the an- 
 nulling of its pledge. The Church has never antici- 
 
 * Title I., Canon 15, Section 5. 
 
 f Title I., Canon 15, Sections 7 and 8. 
 
 :J: Constitution of Protestant Episcopal Church, Article V., Section 1. 
 
96 THE COMPREHENSIVE CHURCH. 
 
 pated sucli a case in lier legislation, nor had occasion 
 to fear it. The only penalty for so doing exists in na- 
 ture — the inconveniences attendant upon such a with- 
 drawal, and the sense of having departed from the most 
 perfect unity of the Church in our country. An example 
 of such withdrawal is not, we may add, on record, and, 
 from the nature of things, will probably never occur. 
 
 There are at this date (July, A. I). 18T8), in this 
 ChviYoh, forty -eight Dioceses, and ten missionary jurisdic- 
 tions or districts ; and there are forty-eight Diocesan 
 Bishops, three assistant Bishops, ten domestic missionaiy 
 Bishops, three foreign missionary Bishops, and two Bish- 
 ops resigned. 
 
 III. It is hardly necessary to add that, within the limits 
 of the Dioceses, the Church is distributed into the smaller 
 subdivisions of parishes or congregations or societies. 
 
 These parishes are all at perfect liberty to manage 
 their own concerns in any way which they may choose, 
 except in those cases where, for their unity and mutual 
 convenience, they conform to the general laws which 
 they themselves have made, and which they may at any 
 time alter, by their delegates in the Diocesan Conven- 
 tions, and by their deputies in the General Convention. 
 They may elect and settle their own ministers, appro- 
 priate their own moneys as they please, hold propei-ty 
 independently, etc., etc. 
 
 And here it is to be candidly conceded that this ab- 
 solute independence of the parishes is not always exer- 
 cised wisely by them, and is liable to very great abuse 
 and drawbacks. Especially in the providing of clerical 
 services, it works badly both for the clergy and the 
 parishes. The large number of unemployed clergymen 
 
THE COMPREHENSIVE CHURCH. 97 
 
 and of vacant parishes shows the bad working of too 
 great an independence of parishes in all those religious 
 communions where such independence is the rule. It 
 would certainly be better for both clergy and parishes, 
 if, as in the Methodist system, the parishes and bishops 
 should in some way be required to work together. See 
 further in Section XIII. 
 
 Each parish, at an annual parish meeting (holden 
 generally on Easter Monday, which occurs in March or 
 April), elects, for the year, two wardens (the one called 
 the senior and the other the junior warden), whoso 
 business it is to advise and assist the pastor. These 
 officers correspond to the deacons of Congregational 
 and Presbyterian Churches. At the same meeting, and 
 for the same term, it elects also a vestry, of an indefinite 
 number, whose business it is to superintend, with the 
 wardens, the secular concerns of the parish, and to 
 attend to all such matters as the parish leaves in their 
 hands after its annual meeting. These officers save the 
 necessity of frequent parish meetings, and are analo- 
 gous to the trustees or business committees of other 
 denominations. 
 
 We win remind the reader, before we pass to an- 
 other topic, that the territorial divisions of the Protes- 
 tant Episcopal Church are similar to those of all exten- 
 sive denominations. Parishes are alike in all. The 
 limits of Synods and Presbyteries, Consociations, Asso- 
 ciations, Conferences, etc., are all correspondent to Dio- 
 ceses. So, too, the General Conference, the General 
 Association, the General Assembly, etc., do each corre- 
 spond to the General Convention, and take in the extent 
 of the United States and Territories. 
 5 
 
98 THE COMPREHENSIVE CHURCH. 
 
 The arrangement of its territorial divisions fur- 
 nishes, therefore, no objection to the Protestant Epis- 
 copal Church ; while, to say the least, the simplicity 
 and extent of tliese exhibit convenient instrumentalities 
 for the formation of a united and universal Church. 
 
 SECTION IV. 
 
 LAWS. 
 
 All written — made by the whole Church — laws of the General Convention 
 — laws of the Dioceses — the election of wardens and vestry, and the 
 use of the clerical dress, common customs — liberty in everything not 
 defined by law — clear laws advantageous for unity. 
 
 The laws of the Protestant Episcopal Church are all 
 a lex scripta, written laws, statutes. 
 
 They are all made by the whole Church — Bishops, 
 Clergy, and Laity. In the next section this will be fur- 
 ther elucidated. 
 
 They are as follows : 
 
 1. Tlie Constitution and Canons of the Protestant 
 Episcopal Church in the United States, adopted in the 
 General Convention ; also the Resolves of the General 
 Convention. These are obligatory upon the whole 
 Church, in all the dioceses. They are liable to revis- 
 ion, change, or repeal, every three years, at each session 
 of the General Convention. 
 
 The various orders and rubrics in " The Book of 
 Common Prayer and Administration of the Sacraments 
 and other Rites and Ceremonies of the Church," etc., re- 
 late to sundry occasions of public worship, and are also 
 
THE COMPREHENSIVE CHURCH. 99 
 
 laws of the General Convention, and liable, like its other 
 laws, to change or repeal every three years.* 
 
 2. The Constitutions and Canons and Resolves of 
 the different Dioceses represented in their Annual Con- 
 ventions. These are obligatory only in the Dioceses 
 which adoj)t them. These are liable to repeal or change 
 every year, at each session of the Diocesan Convention. 
 
 In the above two classes are all the laws and the only 
 laws of the Protestant Episcopal Church in the United 
 States with penalties. We have customs ; but there is 
 no such thing as a lex non scripta, an unwritten law, a 
 law of custom, or of arbitrary individual enactment, in 
 this Church, for the violation of which a man may be 
 tried or punished. 
 
 There are, however, two customs, very common in 
 the Church, which it is j)roper to allude to. The one is 
 the election of wardens and vestrymen, by the parishes, 
 at their annual meetings. This was a custom adojjted 
 from the parish customs of England, and is, we believe, 
 universally j)ractised. It is not, however, enjoined by 
 General Canon, but is assumed as in force in Title I., 
 Canon 14, Section 6, and elsewhere. The legal (cor- 
 porate) existence of most parishes is, likewise, in almost 
 every instance, through these officers. Most of the Dio- 
 cesan Conventions have seen fit to provide for their elec- 
 tion by special ecclesiastical legislation. The other cus- 
 
 * This Constitution is in nine articles. 
 
 The canons are on various subjects, and are but partially referred to 
 in this treatise. All the previously existing canons were revised and re- 
 arranged into a new code, in the General Convention of 1832. This col- 
 lection is called Tiik Digest ; and the canons are arranged under four 
 titles, according to their subjects. 
 
100 THE COMPREHENSIVE CHURCH. 
 
 torn is tlie use of the clerical dress — the bands, surplice, 
 stole, cassock, and gown. This dress is enjoined by ec- 
 clesiastical law, only for the particular time and occasion 
 of ordination, as in the Rubrics in the Ordinal. Yet it 
 is assumed by one of our canons as a custom generally 
 followed. See Title I., Canon 9, Section 3 [3]. It is 
 a very general custom, although not, like the former, 
 universal. 
 
 In every matter not defined by written law, there 
 is liberty ; and no person, clergyman or layman, is liable 
 to ecclesiastical trial for any de]3arture from a mere 
 usage or custom. There are usages and customs so 
 manifestly useful and convenient, that almost all per- 
 sons conform to them in society as in the Church ; and 
 the violator of such usages punishes himself, in losing 
 the respect, just so far, of those who see nothing to be 
 admired in mere eccentricity. 
 
 If clear and definite laws, under which every per- 
 son may accurately know his rights and privileges, as 
 a member of the Church, and be able to defend and 
 to continue them, be praiseworthy as well as important 
 and useful in a Church ; and if such be especially neces- 
 sary in any system proposed to the favorable regards of 
 all Christian people, — then may the Protestant Epis- 
 copal Church claim the attention, and ask for the kind 
 consideration, of the Christians of the United States, as a 
 Church fitted to heal their differences, and secure them 
 in " the unity of the spirit and in the bond of peace." 
 
THE COMPREHENSIVE CHURCH. IQl 
 
 SECTION V. 
 
 GOVERNMENT. 
 
 Democratical — representative. Parish meetings — the original sources of 
 government — their various powers — how composed — elect wardens 
 and vestry — powers and duties of these officers — an instituted rector 
 is chairman — elect lay delegates to the Diocesan Conventions. Dio- 
 cesan Contentions — their duties and powers — meet annually — com- 
 posed of clergy and laity — mode of conducting business — the Bishop 
 the Chairman — elect, standing committees — duties of these committees 
 — elect clerical and lay deputies to the General Convention. General 
 Convention — its duties and powers to provide general legislation and 
 promote unity — composed of bishops, clergy, and laity — ^meets trien- 
 nially — is in two houses, each has a veto on the other, each equal — 
 House of Bishops — how composed — senior Bishop presides — mode of 
 conducting business — House of Clerical and Lay Deputies — how com- 
 posed — mode of conducting business — the vote by a division of orders 
 — by this the clergy and laity have a veto upon each other. Comments 
 — analogy between the ecclesiastical institutions of the Protestant 
 Episcopal Church in the United States and the civil institutions of 
 the United States — government of the Protestant Episcopal Church 
 very comprehensive — primitive — comljines the three elements, the 
 Episcopal, the Presbyterial, the Congregational — a just system — 
 broad enough to imite all Christians. 
 
 The government of the Protestant Episcopal Church ' 
 in the United States is strictly and purely democratical ;' 
 that is to say, every member of the Church, without any, 
 exception in any class, has an equal right in the making, 
 of every one of its laws, and in appointing the method - 
 and means of their administration. Or to express the ' 
 same idea in another form, there is not a single exercise 
 of authority in this Church which may not be directly 
 influenced i3y every member of it. The supreme power 
 of governing this Church is the will of the majority of 
 
102 THE COMPREHENSIVE CHURCH. 
 
 the whole Church, which is composed of bishops, clergy, 
 
 and laity ; so that the bishoj)s cannot govern alone, nor 
 
 the clergy alone, nor the laity alone. But all these 
 
 three, as equally belonging to the Church, and interested 
 
 in it, act together, and thus, in the highest and justest 
 
 style of popular and universal suffrage, the certainly- 
 
 ascei-tained will of the actual majority of the whole 
 
 Church is the supreme law of the Church. 
 
 / The government of this Church is also represent- 
 
 ^ative ; that is to say, its laws are all made by bodies 
 
 , composed of representatives elected directly by the 
 
 ' whole Church. 
 
 That the government of this Church is democratical 
 and representative will now be illustrated more par- 
 ticularly. 
 
 I. Paeisii Meetings. — In these are the unity of the 
 Church in the parish. The original j)Owers of govern- 
 ment, in the laity, proceed from the parishes, which 
 are the primary assemblies of the people. 
 
 1. These have complete control of their own parochi- 
 al or congregational affairs, which control they exercise 
 absolutely in the parish meetings. The persons voting 
 at the parish meetings are all communicants, or pew- 
 holders, or pew-lessees, or regular occupants of seats, or 
 persons of age in any way regularly connected with the 
 parish, whether by certificate, as in some States, or in 
 other ways. ITo distinction is made in these parish 
 meetings between communicants and others.* 
 
 o 
 * It is the experience of the Church, that in all caScs where both the 
 communicants and other members of a parish are to act jointly (as in the 
 call and settlement of ministers, etc.), it is best that they consult and 
 vote in one body. The communicants, if they arc not separated into a 
 distinct body, supposed thereby to have interests different from those of 
 
THE COMPREHENSIVE CHURCH. 103 
 
 2. For tlie management of such parochial concerns 
 as are not conveniently attended to by the parish meet- 
 ings, there is a representative body, elected annually by 
 the parish at its annual meeting. This body, as has 
 been stated ah-eady, is composed of two wardens and an 
 indefinite number of vestrymen. Most parishes elect 
 from four to six or eight vestrymen ; some have more, 
 and one very large and wealthy parish in our country 
 has between thirty and forty. In most parishes it has 
 been the custom to leave all their concerns, even the 
 calHng and settlement of a rector, with the vestry, 
 whom they elect with a careful and particular reference 
 to the just fulfilment of their duty. 
 
 In all parish and vestry meetings, we may say in 
 passing, the rector has a legal right, it is understood, to 
 preside ; and, as chairman, has the privilege of a casting 
 vote, in the case of a tie. The right of a minister insti- 
 tuted depends upon the special customs or canons of the 
 several Dioceses. As a general legal principle now set- 
 tled^ where special Diocesan canons do not rule otherwise^ 
 institution confers no special rights. 
 
 3. At the annual meeting each parish elects, from 
 its own members, certain lay delegates (more or less, ac- 
 cording to the number specified in the Constitution of 
 the Diocese) to represent it in the Diocesan Convention. 
 
 the other members of a parish, will always exercise, from their personal 
 characters, their various relations to others, and from different circum- 
 stances, a controlling and decisive influence in parish meetings. It is 
 doubted whether, in Episcopalian parishes, measures are ever carried con- 
 trary to the will of a majority of the communicants. To take an illus- 
 tration, the writer believes that, among the thousands of cases which 
 have occurred, there probably has never been a minister settled over any 
 Episcopal parish, by the vote of a parish meeting, in opposition to the 
 clearly expressed will of a majority of the communicants. 
 
104 THE COMPREHENSIVE CHURCH. 
 
 We wish this fact to be specially noted ; for in this is 
 the first great step in that rej)resentative government by 
 which the legislation of the whole Church is controlled. 
 
 II. Diocesan Conventions. — In these are the unity 
 of the Church in the Diocese. Each Diocesan Conven- 
 tion represents a Diocesan Church, and its laws are obli- 
 gatory only upon the Church within the limits of the 
 particular Diocese. The unit of the Diocesan Conven- 
 tion, which represents the whole Diocesan Church, is 
 the individual communicant. 
 
 1. The chief duties of a Diocesan Convention are to 
 elect the Bishop of the Diocese ; * to consider the state 
 of the several parishes ; to discuss and consult concern- 
 ing matters of mterest to the Diocese and to the Church 
 at large ; to instruct their deputies to the General Con- 
 vention in reference to any propositions which may have 
 been brought before their notice by the previous Gen- 
 eral Convention ; to pass resolutions and canons for the 
 regulation of the affairs of the Diocese, especially for the 
 discipline and trial of unworthy clergymen,f etc., etc. 
 
 2, A Diocesan Convention meets annually, and is 
 composed of the clergy of the Diocese, and of laity 
 elected, as just m.entioned, by all the parishes. 
 
 On all questions the clergy and laity may, if it be 
 required, vote separately, and the concurrence of the 
 two orders is then necessary to a vote. 
 
 These general principles are expressed in the Consti- 
 tutions of all the Dioceses, although variously modified. 
 Thus some Dioceses admit all tlie clergy to the Conven- 
 tion ; others only those engaged in parishes ; others ad- 
 mit also clerical teachers and professors in colleges ; 
 
 * Constitution of the Prot. Epis. Church, Art. 4. f Ibid,, Art. G. 
 
THE COMPREHENSIVE CHURCH. 105 
 
 some require a year's, some a six-montlis' residence in 
 the Diocese, etc. Some allow one lay delegate for eacli 
 pansh ; others allow two or three, or more ; some allow 
 one for every certain number of families or of commu- 
 nicants in a parish, etc. So, in the case of a vote by a 
 division of the clerical and lay orders, some Dioceses 
 require that one member of the Convention may call 
 for it ; others, that the clergyman and delegates of one 
 parish may call for it ; others, that five, or more or less, 
 members may call for it, etc. So, in the declaring of 
 the vote on a division of orders, some Dioceses require 
 that the clergy and laity in a majority of the parishes 
 shall concur ; others, that a majority of the two orders, 
 without any reference to parishes, shall concur, etc. 
 
 The Bishoj) of the Diocese is Chairman of the Con- 
 vention, and as such has a casting vote. This is exj)ress- 
 ly provided for in the Constitutions of all the Dioceses ; 
 since, without such a provision, the Bishop would be 
 excluded from the Convention.* 
 
 * The writer would remark that to his mind there appears to be an 
 impropriety in leaving this fact to be expressly provided for in the Con- 
 stitutions of the several Dioceses. He thinks that, by a special article or 
 clause in the Constitution of the Protestant Episcopal Church in the 
 United States, every Bishop should be declared, ex officio^ Chairman of the 
 Convention of the Diocese of which he is overseer. 
 
 Having referred to the freedom of the Diocesan Conventions, in which 
 the Bishop has no other power than that just and fitting one of the Chair- 
 man, it becomes us to acknowledge that, among all the Dioceses of the 
 United States, there are three exceptions to the description we have 
 given. In the Diocesan Conventions of Vermont, Albany, and Fond du 
 Lac, the Bishop has a veto upon all the proceedings of the body, even 
 upon all propositions to alter the Constitution of the Diocese which 
 gives him this power of control. 
 
 As the Constitution of these Dioceses has been the subject of much 
 and severe animadversion in the Church, it would be unjust not to admit 
 
lOG THE COMPREHENSIVE CnURCII. 
 
 3. By each Annual Convention there is a body chosen, 
 called the Standing Committee of the Diocese, composed 
 of clergymen, or of clergy and laity, according to the 
 peculiar rule of the Diocese. The relation of this body 
 
 that the Conventions of these Dioceses have also a veto upon the Bishop, 
 which they may exercise by refusing to enact laws for his sanction, since 
 without the action of the Convention no legislation can be accomplished. 
 
 For the sake of illustrating the liberalizing and protective influence 
 of our General Constitution, we beg our reader to observe that each Dio- 
 cesan Convention is free to act, without any extraneous influence or inter- 
 ference, so far as the general legislation of the Church is concerned. 
 Clerical and lay deputies are chosen by the Convention to represent it in 
 the General Convention ; for it is contrary to the Constitution of the P. 
 E. Church in the United States that any Bishop shall have any direct in- 
 fluence in the appointment of clerical and lay deputies from his Diocese, 
 except so far as his vote, as a member and chairman of the Diocesan 
 Convention, goes. Its language is : " The Church in each Diocese shall 
 be entitled to a representation of both the clergy and laity, which repre- 
 sentation shall consist of one or more deputies, not exceeding four of 
 each order, chosen by the Convention of the Diocese." Any Diocese, there- 
 fore, whose Convention is not perfectly free to elect its own represent- 
 atives to the General Convention, would not be admitted into union with 
 the P. E. Church in the United States through the General Convention ; 
 and any deputies which it might elect, unless they " reprcsoit " without 
 qualification " the Church i7i the Diocese," could not take their seats in 
 the House of Clerical and Lay Deputies. 
 
 The view here presented is confirmed by Title I., Canon 3, which de- 
 clares that " a candidate for Holy Orders shall not be allowed to accept, 
 from any Diocesan Convention, an appointment as a lay deputy to the 
 House of Clerical and Lay Deputies of the General Convention." The 
 reason assigned for the passage of this canon, it is understood, was 
 that the candidate is subject to the Bishop, and therefore, upon the prin- 
 ciple just asserted, cannot properly represent the Diocesan Church or Con- 
 vention. The same rule is practically applied to Deacons. 
 
 Each Bishop has his proper and lawful influence and representation 
 in the General Convention, in his own person, as a member of the House 
 of Bishops, and cannot constitutionally control or atlect the membership 
 of the otlier House. 
 
THE COMPREHENSIVE CHURCH. 107 
 
 to the Diocesan Convention is somewhat analogous to 
 that of the vestry to the parish. It is a sort of sub- 
 Convention, authorized to act, at all times, in certain 
 specific matters, which the Convention has the primary 
 right to control, but cannot manage conveniently.* 
 
 The chief duty of the Standing Committee is to ex- 
 amine and recommend postulants for the ministry, for 
 candidateship, and for ordination ; and no candidate can 
 be ordained except through this recommendation.f 
 
 They are secondarily a council of advice to the 
 Bishop, when he desires their advice ; and they may 
 also advise him whensoever they themselves see fit to 
 do so. 
 
 Where there is no bishop, the Standing Committee 
 supplies his place in all things possible. :j: 
 
 * Title ni., Canon 2. 
 
 f Every person ordained into the ministry of this Cliurch must first 
 become " a candidate for orders," that is, be placed by the bishop upon 
 the list of those in his diocese who arc preparing for the sacred ministry. 
 Now, in order to become a candidate, the bishop, to whom he intends to 
 apply for orders, must receis'e a certificate from the standing committee 
 of the diocese of said bishop, that, " from personal knowledge, or from 
 testimonials laid before them, they believe that he is pious, sober, and 
 honest; that," etc. Title I., Canon 2, Section 3 [6]. After a person has 
 been admitted a candidate, and is prepared for ordination, there is an- 
 other rule to be complied with : " No person shall be ordained deacon or 
 priest in this Church, unless he be recommended to the bishop by the 
 standing committee of the diocese for which he is to be ordained, which," 
 etc. Title I., Canon 6, Section 4 ; and Canon 8, Section 4. In the case 
 of persons who have been ministers, licentiates, or students of theology 
 among other religious denominations, a similar rule applies. The stand- 
 ing committee, being satisfied on these points, may recommend him to 
 the bishop, etc. Title I., Canon 2, Section 7. 
 
 X Title III., Canon 2. It would occupy many pages to exhibit the va- 
 rious occasions in which the standing committee are empowered to act — 
 in the admission of candidates for orders — in the ordination of deacons 
 
108 THE COMPREHENSIVE CHURCH. 
 
 4. By eacli Diocesan Convention four clerical and 
 four lay dej)uties are elected to represent tlie Cliurch 
 of the Diocese in the General Convention.* 
 
 We wish this fact to be especially noted, as it is the 
 second great step in the representative government of 
 the Church. 
 
 III. TuE General Convention. — In this is the 
 unity of the whole Church in the United States and its 
 territories. The unit of the General Convention is the 
 individual Diocese. 
 
 The object of the General Convention is to j)rovide 
 legislation for the whole Church ; to define a uniform 
 system of ecclesiastical government ; and to promote, as 
 far as possible, the external unity of the whole Church 
 in all those matters, the control of which is not essen- 
 tial to the acknowledged independence of the various 
 Dioceses. It is the body through which the several Dio- 
 ceses are united with each other ; each Diocese submit- 
 ting itself, in all matters of general legislation, to the 
 will of the majority of the Dioceses — through which all 
 are united (as in the case of individuals united with 
 
 and of presbyters — in the consecration and resignation of bishops — in 
 cases of discipline, etc., etc. It will be enough for the purposes of illus- 
 tration to say that, out of three hundred and forty-five canons or sec- 
 tions of canons on all subjects, one hundred and four refer, in some par- 
 ticulars, to the standing committees of the dioceses. The important in- 
 fluence of this body may be easily surmised by a comparison of these 
 canons with their subjects. In every one of these canons there is an or- 
 der for the action of the standing committee, cither as an independent 
 body representing the Diocesan Convention, or else, in the case of a dio- 
 cese without a bishop, as representing the vvholc ecclesiastical authority 
 of the diocese. To understand the powers of a Diocesan Convention, the 
 various agencies of the standing committee must be considered. 
 * Constitution of the Protestant Episcopal Church, Art. 2. 
 
THE COMPREHENSIVE CHURCH. 109 
 
 each other in the Church) upon the grand princij^les of 
 mutual compromise and general conformity, in all mat- 
 ters which are not felt by each to be essential to their 
 common independence, and which, of course, will be 
 most jealously guarded by each separately, as well as by 
 all conjointly. Thus, while the absolute unity of all 
 is secured, the absolute independence of each is main- 
 tained inviolate ; and this, indeed, perpetually, by the 
 very nature of the association. 
 
 In the General Convention all the bishops, all the 
 clergy, and all the laity of the whole Church in the 
 United States, are represented. 
 
 Each of these three orders or classes has an absolute 
 veto or negative in the passage of all the acts of the 
 body ; so that a concurrence of the three is necessary to 
 all legislation. 
 
 The General Convention meets once in three years, 
 at such place as itself determines. 
 
 A majority of the dioceses must be represented be- 
 fore it can proceed to business ; but the representation 
 from two dioceses may adjourn.* 
 
 Freedom of debate is always allowed. 
 
 Special meetings may be called, under certain 
 rules.f 
 
 The General Convention is in two Houses — the 
 
 * Constitution of Protestant Episcopal Church, Art. 1. There are 
 now forty-eight dioceses at unity through (or, as it is more commonly 
 expressed, in connection with) the General Convention. Twenty-five 
 must, therefore, be represented before the General Convention can pro- 
 ceed to business. The next General Convention will meet in the city of 
 New York, on the first Wednesday in October, 1880, thenceforward trl- 
 cnnially. 
 
 f Constitution, Art. 1, Title HI., Cauon 1, Section 1. 
 
110 THE COMPREHENSIVE CHURCH. 
 
 House of Bisliops, and tlie House of Clerical and Lay 
 Deputies. 
 
 Each House may originate and propose acts to the 
 other ; and each has a negative upon the acts of the 
 other ; so that the concurrence of both Houses is ne- 
 cessary to all legislation. Tlie legislative powers of 
 each are on an exact equality, except in one particular 
 to be alluded to presently, in which the House of Cler- 
 ical and Lay Deputies has an unjust advantage over the 
 House of Bishops. 
 
 Each House elects its own President and Secretary ; 
 and the two Houses communicate with each other by 
 their secretaries, or by occasional committees. 
 
 In both Houses, the ordinary rules of parliamentary 
 bodies prevail. Joint committees and committees of 
 conference are frequently, and whenever necessary, ap- 
 pointed. 
 
 The two Houses unite with each other in public wor- 
 ship, at the opening of the session (when the Holy Com- 
 nmnion is administered), and at the close of the session 
 (when the pastoral letter of the Bishops — a letter of 
 solemn advice, addressed to all the Episcopal parishes 
 in the United States — is read), and during every day of 
 the session. 
 
 1. The House of Bishops. — This body is composed 
 of all the bishops of the Protestant E]3iscopal Church 
 in the United States,* excepting such as shall have re- 
 signed their Episcoj)al charge. f 
 
 By a resolution adopted by it in 1804, it was made 
 " a standing i-ule of this House, that the senior bishop 
 
 * Constitution of the Protestant Episcopal Church, Art. 3. 
 t Title I., Canon 15, Section 16. 
 
THE COMPREHENSIVE CHURCH. m 
 
 present at the opening of any Convention shall 23reside," 
 seniority being reckoned, not from the years of human 
 life, but from the date of consecration to the office of a 
 bishop. From that time until the Convention of 1835, 
 inclusively, Bishop White, late of Pennsylvania, pre- 
 sided, having never been absent from a single session. 
 The present Senior Bishop is the E.t. Rev. Benjamin 
 Bosworth Smith, D. D., of the Diocese of Kentucky. 
 The secretary is chosen from session to session. 
 
 In case the House of Bishops shall fail to signify its 
 concurrence or non-concurrence (the latter in writing 
 with the reasons therefor) wntli any act proposed to it 
 by the House of Clerical and Lay Deputies, within 
 three days thereafter, the proposed act will become a 
 law. ]^o such unfair provision exists in regard to any 
 measure originating with the House of Bishops, and 
 proposed by them to the other House. 
 
 The mode of conducting the business of this body is 
 perfectly simple, and all the important particulars are 
 stated in the general remarks above made ujjon both 
 Houses.* 
 
 2. The House of Clerical and Lay Deputies. — This 
 body is composed, as has been mentioned, of Clerical 
 and Lay Deputies, four of each order being elected by 
 each Diocesan Convention to represent it in the same.f 
 
 The President and Secretary of this body are chosen 
 from session to session. 
 
 Any question may (if the clerical and lay deputies 
 of any one diocese require it) be put to each order 
 (clergy and laity) separately. In case of such a division 
 
 * Constitution of the Protestant Episcopal Church, Art. 3. 
 t Ibid., Art. 2. 
 
112 THE COMPREHENSIVE CHURCH. 
 
 of tlie House, the mode of taking the vote provided by 
 the Constitution is as follows : Each order votes by 
 dioceses, the majority of each order in each diocese rcj)- 
 resented being counted as one vote in that order. To 
 constitute a concurrence of both orders there must be, 
 for the clergy, a majority of the dioceses actually repre- 
 sented by them, and for the laity, a majority of the 
 dioceses actually represented by them in the present 
 Convention.* 
 
 To illustrate the full power of this negative in the 
 House of Clerical and Lay Deputies, we will state a 
 case. There are now forty-eight dioceses m connec- 
 tion through the General Convention ; and, according 
 to the first article of the Constitution already quoted, a 
 majority, that is, at least twenty-five of these dioceses, 
 must be represented (each, according to the second arti- 
 cle of the Constitution, by at least one of the clerical or 
 one of the lay deputies elected by its Convention), before 
 the General Convention can proceed to business. Sup- 
 pose now it should so happen that, in some meeting of 
 the General Convention, all the clerical deputies from the 
 forty-eight dioceses, that is, one hundred and ninety-two 
 clerical deputies, should be present, and only three lay 
 deputies from three different dioceses should be present ; 
 then the majority of these three, i. e., two lay deputies, 
 would, in the event of a vote by the division of orders, 
 have an absolute veto upon all the legislation of the 
 General Convention. So it would be if the case were 
 inverted, and only three or even two clerical deputies 
 were present. So it would be if only one clergyman^ or 
 one layman, being the only rejyresentative from one dio- 
 
 * Constitution of the Protestant Episcoinil Cliuicli, Art. 2. 
 
THE COMPREHENSIVE CHURCH. 113 
 
 cese, should represent his order in the General Conven- 
 tion ; he might require the division of orders and veto 
 all the doings of the Convention. Such a disproportion 
 in the representation as here supposed is of course only 
 supposable, and not at all likely to occur ; we suppose 
 the case, not as probable or morally possible, but only 
 to illustrate a fundamental principle in the Constitu- 
 tion of the Protestant Episcopal Church in the United 
 States. 
 
 Thus the clergy and laity, as such, have a negative 
 upon each other, not accidental, but constitutionally pro- 
 vided. And since the House of Bishops and the House 
 of Clerical and Lay Deputies must concur in all legis- 
 lation, each order in the House of Clerical and Lay Dep- 
 uties has actually a veto upon all the proceedings of the 
 General Convention. 
 
 Thus the bishops, the clergy,* and the laity, have 
 each a veto power ; and the concurrence of the three, 
 as separate orders^ is necessary to all legislation in this 
 hody. 
 
 The observations here presented, in connection with 
 
 * It is possible that to some minds there may seem to be no propriety 
 in recognizing the bishops and clergy as separate orders, having a recip- 
 rocal check upon each other. But he must be a careless reader in the 
 history of past ages, and a poor philosopher, and very much unacquainted 
 with the facts in the case, who does not know that (so far as the different 
 orders in the Church can have separate interests) there is a wider dis- 
 tinction between the bishops and the clergy than between the bishops 
 and the laity. In the event of undue authority in the hands of bishops, 
 the clergy are always the first to feel it, and the most exposed to suffer 
 by it. In the great majority of cases (and we appeal to the history of 
 the past, and the reason of things, and to present facts, for proof), the 
 laity will be willing to give power to bishops when the clergy will strive 
 to withhold it. 
 
114 THE COMPREHENSIVE CHURCH. 
 
 our previous statement of tilings common to both 
 Houses, will suffice for tlie present topic. 
 
 In the next General Convention, if all the dioceses 
 and domestic missionary districts shall be fully rej^re- 
 sented, there will be sixty members in the House of 
 Bishops, and one hundred and ninety-two clergymen 
 and one hundred and ninety-two laymen with seats and 
 votes, in addition to both clerical and lay delegates from 
 the missionary jurisdictions having seats but not votes, 
 in the House of Clerical and Lay Deputies. 
 
 IV. The view which has been presented to the 
 reader suggests one or two comments. 
 
 It will be perceived that there is a very manifest 
 and beautiful analogy between the ecclesiastical institu- 
 tions of the Protestant Episcopal Church of the United 
 States and the civil institutions of the United States. 
 
 In both the power of government resides primarily 
 in the whole people, and not in one class or order only. 
 
 In both the f onus of government are representative ; 
 in the Church, however, there are no Kmitations in the 
 application of the principle of universal suffrage. 
 
 The parish meetings and the town or district elec- 
 tions are analogous. 
 
 The parish vestries and the selectmen or common 
 councils of the towns or cities are analogous. 
 
 The union of parishes into dioceses and the union 
 of towns or counties into States are analogous. 
 
 The independence of the several dioceses and the 
 independence of the several States are analogous. 
 
 The union of the several dioceses into one General 
 Convention and the union of the several States into one 
 General Government are analogous. 
 
THE COMPREHENSIVE CHURCH. 115 
 
 The Diocesan Conventions witli tlieir presidents and 
 secretaries, and tlie State Legislatures with their speak- 
 ers and clerks or secretaries, are analogous. 
 
 The representation in the Diocesan Conventions, 
 and the representation in the State Legislatures, from 
 the people directly, are analogous. 
 
 The standing committees, and the committees ap- 
 pointed by the Diocesan Conventions for the discipline 
 and trial of the clergy, etc., in the dioceses, and the 
 Probate and County Courts and Governor's Councils of 
 the States, are, in many particulars, analogous. 
 
 The General Convention of the United Dioceses 
 and the General Congress of the United States are 
 analogous ; the House of Bishops in the former cor- 
 responding to the Senate in the latter, and the 
 House of Clerical and Lay Deputies in the former 
 corresponding to the House of Representatives in the 
 latter. 
 
 So there is an analogy in the course and mode of 
 representation between the Protestant Episcopal Church 
 and the United States ; the Diocesan Conventions and 
 the State Legislatures being chosen directly by the peo- 
 ple, and the Deputies to the General Convention being 
 chosen by the Diocesan Conventions, as the Senators to 
 the General Congress are chosen by the State Legis- 
 latures. The analogy is even more perfect than it 
 seems to be. It is true, the members of the lower 
 House in the General Convention are elected by the 
 Diocesan Conventions, as the members of the upper 
 House in the General Congress are by the State Legis- 
 latures. But the clerical and lay deputies are elected 
 anew for e'oery General Convention, and not for several 
 
116 THE COMPREHENSIVE CHURCH. 
 
 consecutive sessions as tlie United States Senators are ; 
 so that tliej are, in fact (although elected by the Dio- 
 cesan Conventions, which, it must be remembered, are 
 themselves new every year), more popular and repre- 
 sentative of the peculiar and changing views and inter- 
 ests of the passing and present day than are the United 
 States Senators, and actually correspond in this respect 
 (as holding their seats for a single session, and being 
 elected under the j^eculiar circumstances and changing 
 interests of the passing day) to the United States Eep- 
 resentatives. Then the bishops, although members of 
 the upper House for life, are not hereditary (like most 
 members of the upper House in the British Parliament), 
 but elective, like our United States Senators, being 
 elected each one by the convention of the diocese to 
 which he belongs, subject to the consent of the major- 
 ity of all the standing committees or dioceses, and of all 
 the bishops. The bishops, too, are generally elected 
 when in mature and experienced and somewhat ad- 
 vanced life ; so that, actually, the bishop, as a member of 
 the upper House in the General Convention, will not 
 occupy his seat through many sessions more than the 
 three several Congresses to which each United States 
 Senator is elected. Hence members of the House of 
 Bishops as elected by the Diocesan Conventions, and 
 holding their seats for a few consecutive sessions, do 
 actually, and almost exactly, correspond to the members 
 of the Senate in the American Congress. 
 
 Furthermore, there is an analogy in the mode of con- 
 ducting business between the legislative bodies of the 
 Protestant Episcoj^al Church and those of the United 
 States, especially in the necessity of a concurrence of 
 
THE COMPREHENSIVE CHURCH. II7 
 
 the two Houses for all legislation. The General Con- 
 vention and the General Congress are alike. 
 
 The reader may prove the foregoing analogies for 
 himself. More might be added if it seemed necessary. 
 
 It is to be observed, however, that the ecclesiastical 
 institutions of the Protestant Episcopal Church are very 
 much more simple than the civil institutions of the 
 United States — the poptilar representation heing more 
 direct, and thejpopxdar sitffrage universal. This asser- 
 tion will be proved by noticing two or three prominent 
 points of diversity between the two systems. 
 
 Thus, in the Protestant Episcopal Churcli, there is 
 no such body in the Diocesan Conventions as will cor- 
 respond to the Senate in the State Legislatures. In the 
 Diocesan Conventions there is but one body, like the 
 House of Eejjresentatives of the State Legislatures. In 
 this one body there is free discussion and free action, 
 without any of the restraining influences of an upper 
 House. The Diocesan Conventions are the simple Rep- 
 resentative Conventions of the Diocesan Churches. 
 
 Again, in the Protestant Episcopal Church there is 
 no officer analogous to the Governor of a State, or the 
 President of the United States ; for the bishop of a 
 diocese is a very limited executive, and corresponds 
 rather to the chairman of a State Legislature, endowed 
 with certain larger and standing powers. The Church, 
 both diocesan and general, provides its executive as oc- 
 casion requires ; it is its own executive ; it does not in- 
 trust its executive powers, by any system, away from 
 itself. 
 
 Moreover, in the Protestant Episcopal Church there 
 is nothing analogous to the Supreme Court of the United 
 
118 THE COMPREHENSIVE CHURCH. 
 
 States ; for eacli diocese is, in respect of all judiciary 
 concerns, independent in itself. 
 
 jN^ot to tarry longer upon the comj^arison, we pass to 
 another comment. 
 
 It will be perceived, if any one will look carefully 
 into the system of ecclesiastical government which has 
 been developed, that there is in it a remarkable compre- 
 hensiveness ; that the elements of the three great sys- 
 tems, the Episcopal, the Presbyterial, the Congrega- 
 tional, are admirably and harmoniously combined ; that 
 these are so combined that the entire strength of each 
 is preserved.* 
 
 * In reading over the last sentence, the writer was reminded of an 
 assertion very much like it, applied by the Rev. George Waddington to 
 the Primitive Church. In turning to the " Church History " of that au- 
 thor, and reading the second section of his second chapter, entitled 
 " Church Government," the writer was struck with the minute corre- 
 spondence of the system exhibited in this section of our little book, with 
 the system of the Primitive Church as there delineated. The passage is 
 thrown into the Appendix, No. B, where the reader may mark the re- 
 semblance. 
 
 As there are some who always associate with the name of an Epis- 
 copal Church the idea of an absolute or despotic government of bishops, 
 we take this occasion to say, for their benefit, what all Episcopalians un- 
 derstand, that there is a wide distinction between the Episcopal office and 
 Episcopal (7o?;er«»je>i/ / and that each may exist, and does exist, without 
 the other. Thus, the American Board of Commissioners for Foreign 
 Missions, and the Executive Committee of the American Home Mission- 
 ary Society, do each exercise over all their missionaries and missionary 
 stations an Episcopal (supervisory) government without any Episcopal 
 office. In the West, of late years, the Presbyterians and Congregational- 
 ists, yielding to the great law of nature, that " God gives us bishops," 
 that there must be a personal head to do any business successfully, have 
 appointed for each of certain missionary districts a general agent and 
 overseer, without the name of bishop, who supervises his district, making 
 his regular visitations like any bishop, and in correspondence with the 
 
THE COMPREHENSIVE CHURCH. ng 
 
 Thus* the Methodist will find in this Chm-ch the 
 Episcopal and Clerical influence which are fimdamental 
 in his system ; the Congregationalist will find the abso- 
 lute and controlling Laical influence which are funda- 
 mental in his system ; and the Presbyterian will find 
 that united agency of the Clergy and Laity which he 
 looks for — not, however, variable and unequal, as must 
 continually be the case where the two orders always 
 vote in common, without any division, but just, uni- 
 form, and constitutionally guarded and pei-petuated. 
 
 We wish our readers to understand the completeness 
 
 central Missionary Boards at the East, nominating missionaries, fixing 
 their salaries, opening stations, determining upon the amount to be paid 
 by the people, making appointments, reporting as to work of mission- 
 aries, recommending removals, changes, residences, fields of work, etc., 
 etc. The actual Episcopal ffovemmoit of each of these agents (irrespon- 
 sible to any real written law of their churches) is far greater, and may be 
 used far more oppressively and with more partiality, as well as efficiently 
 and paternally, than that of any one of the bishops of the Protestant 
 Episcopal Church, or indeed than that of the whole House of Bishops put 
 together. Thus, in the Methodist Episcopal Church, there are both the 
 Episcopal office and an almost absolute Episcopal government. Thus, in 
 the Moravian Episcopal Church, there is an Episcopal office, with almost 
 no Episcopal government. And thus, in the Protestant Episcopal Church, 
 there is the Episcopal office, while the government of the Church is an 
 equal and mutually-balanced combination of Episcopal, Clerical, and 
 Laical power. 
 
 The office of a bishop, in the estimation of the Protestant Episcopal 
 Church (as may be clearly shown by a collation of its ordinals), is simply 
 this : to confirm or lay hands on the heads of those who renew their bap- 
 tismal confession, and are thus regularly admitted to the Holy Com- 
 munion in this Church ; to ordain ministers for the Church ; and to exert 
 a supervisory watchfulness, and a constant and laborious moral influence, 
 for the peace and holiness and edification of the flock of Christ over 
 which he is appointed a chief pastor ; and all this according to law. The 
 government (i. e., control having the force of law and compelling obedi- 
 
120 THE COMPREHENSIVE CHUKCH. 
 
 and simplicity and tlie largeness of the system which has 
 been unfolded. It may seem a careless assertion, still we 
 assert truly, although paradoxically, that the Protestant 
 Episcopal Church is in a certain sense governed abso- 
 lutely by the bishops, yet it is in the same sense gov- 
 erned absolutely by the clergy as a different order ; nay, 
 it is in the same sense governed absolutely by the laity, 
 as separate from both. Its government is such that it 
 associates the common vdsdom, while it secures the in- 
 dependent rights, of these three orders in the Church. 
 
 With a further remark upon the justice and repub- 
 licanism (and these terms are synonymous) of this sys- 
 tem, we will close the section. The laity, as an order, 
 and as individuals, are a part of the Church (yet not the 
 whole Church), and are peculiarly interested in all its 
 concerns. It would be unjust and anti-republican to 
 exclude them from their full share in the administration 
 of all its aifairs. So it may be said, and with equal truth 
 and force, of the clergy, and of the bishops, both as sep- 
 
 ence by penalties) of a bishop, in the estimation of the same Church, is 
 granted by the authority of the whole Church, and is, more or less, as 
 the whole Church defines it. " It is to be remembered," writes one who 
 has looked deeply into the history and theory of the Protestant Episcopal 
 Church, " that there are many rights and functions held and exercised 
 by bishops, not necessarily included in a strict interpretation of their 
 divine commission, but conferred by the Church. Besides, it is a fixed 
 and settled thing in the organization of our Church, that tvcn in the exer- 
 cise of their peculiar and appropriate spiritual functions, the bishops are 
 to act within certain limits, and in certain prescribed modes Hence a 
 portion of our constitutional and canon law. The same principle is 
 recognized in the English Church. It was in the Primitive Church. 
 There is and always has been a distinction between the regular and 
 canonical and the irregular and uncanonical exercise of the spiritual and 
 divincly-covfcrred authority of the bishops, as well as of presbyters and 
 deacons." — Rev. Dr. Hawks, in New York Review, October, ISSV, p. 480. 
 
THE COMPREHENSIVE CHURCH. 131 
 
 arate orders and as individuals. J^ow, is there not true 
 justice and true republicanism in that system of ecclesi- 
 astical government liere exhibited, which allows to every 
 individual in the Church a Vote in all its affairs ; which 
 secures, conclusively and inalienably, to every order in 
 the Church, the right and the power of self -protection ; 
 and all whose laws, without any exception, are and must 
 be the harmonious result of the unconstrained suffrages 
 of the whole Church ? Indeed, is not every system 
 which does not rest upon these strong principles essen- 
 tially opposed to justice and to reiDublicanism ? 
 
 Is not the system of government of the Protestant 
 Episcopal Church so firm and so broad, that all the 
 Christian people in our land may find the essential 
 principles of their various plans of Church government 
 embodied and beautifully combined in it, and may stand 
 upon it and be brethren ? 
 
 SECTION VI. 
 
 ORDIISrATIOX AXD DUTIES OF MINISTERS. 
 
 Three orders or degrees of ininisters — Deacons the lowest — Presbyters 
 next — Bishops the highest — rules concerning ordination — Candidates 
 for orders — testimonials of Standing Committee — preparatory steps 
 of a Deacon — of a Presbyter — of a Bishop — all promise conformity 
 to the doctrine, discipline, and worship of the Protestant Episcopal 
 Church — duties of ministers — explained in the ordinals — as commonly 
 understood — scope and variety of clerical influence — the judgment of 
 all denominations here approved. 
 
 The ministry of the Protestant Episcopal Church, 
 as has been mentioned, is in thi'ee orders or degrees — 
 6 
 
122 THE COMPREHENSIVE CHURCH. 
 
 Bishops, Presbyters or Priests, and Deacons.* The 
 same orders, and no others, exist in the Protestant Epis- 
 copal Church in Great Britain. But there, owing to 
 the secular arrangements of the Church, and its relation 
 to certain property held in various ways, there are va- 
 rious offices and titles held by members of these three 
 orders. Thus, two of their Bishops are called Archbish- 
 ops, and the rest of their Bishops are called Suffragans ; 
 and among their Presbyters there are Archdeacons, 
 Deans, Prebendaries, etc. These distinctions in the same 
 orders do not exist in the United States. In respect to 
 their ecclesiastical rights and titles, all Bishops here are 
 equal, all Presbyters are equal, and all Deacons are equal. 
 
 I. No person may be ordained a Presbyter until 
 after he has been a Deacon, nor a Bishop until after he 
 has passed through both of the inferior degrees. No 
 person may be ordained a Deacon under twenty-one 
 years of age, nor a Priest under twenty-four, nor a 
 Bishop under thirty.f 
 
 Before any one can be ordained at all, he must be re- 
 ceived as a " Candidate for Orders," that is, lie must 
 state his wish and intention to become a minister to the 
 Bishop of the Diocese in which he resides, and be regis- 
 tered by the Bishop upon the list of approved candi- 
 dates. To be thus registered, he must present to the 
 Bishop certain testimonials of character and fitness, and 
 also a recommendation from the Standing Committee 
 of the Diocese.:]: 
 
 * Preface to the Ordinal, Common Prayer Book. Digest, Title I., 
 Canon 1. 
 
 f Title I., Canon 6, Section 7 ; Canon 8, Section "7 ; Canon 15, Section 4. 
 \ For a fuller detail of these requisites sec Title I., Canon 2, Section 3. 
 
THE COMPREHENSIVE CHURCH. 123 
 
 After tliis, when a candidate has finished his pri- 
 mary studies and applies for ordination, first as a Dea- 
 con, and then as a Presbyter, he must pass through 
 certain literary and theological examinations.* He must 
 also present from the Standing Committee certain other 
 testimonials to his moral and religious character and 
 fitness for the ministry, before he can be ordained. f 
 
 Candidates for Orders and Deacons are both sub- 
 ject to the particular care and direction of the 
 Bishop. :j: 
 
 Before a person can be ordained a Bishop, he must 
 produce to the House of Bishoj)s testimonials of his 
 proper character and of his election. These testimonials 
 must be signed by the members of the Convention 
 which elects him, and also by a majority of the clerical 
 and lay Deputies in the General Convention. Or, if the 
 election occur more than six months previous to the 
 meeting of the General Convention, they must be signed 
 by the members of the Convention which elects him, 
 and approved by the Standing Committees of the major 
 number of the Dioceses in connection with the General 
 Convention. In both cases the majority of the Bishojjs 
 must approve the testimonials, and consent to his con- 
 secration, before he can be ordained a Bishop.§ 
 
 No person may be ordained a Deacon or a Pres- 
 byter until he has, in a book kept by the Bishop who 
 ordains him, subscribed the following declaration : " I 
 do believe the Holy Scriptures of the Old and New 
 Testament to be the word of God, and to contain all 
 things necessary to salvation ; and I do solemnly engage 
 
 * Title I., Canon 4. f Ibid., Canon 6, Sections 1 and 8. 
 
 X Ibid., Canons 3 and 7. § Ibid., Canon 15. 
 
124 THE COMPREHENSIVE CHURCH. 
 
 to conform to the doctrines and worshij) of the Protes- 
 tant Episcopal Church in the United States." * 
 
 Every person ordained a Bishop, publicly before the 
 Church at the time of his ordination, repeats and as- 
 sumes the following promise to the same effect : " In 
 the name of God, Amen. I, iV", chosen Bishop of the 
 Protestant Episcopal Church in N, do promise con- 
 formity and obedience to the doctrine, disci j)line, and 
 worship of the Protestant Episcopal Church in the 
 United States of America. So help me God, through 
 Jesus Christ." f 
 
 IL The duties of the three orders are defined in 
 the questions and answers and exhortations in the three 
 ordination services respectively. They may be seen at 
 length in the Common Prayer Book. 
 
 They are, substantially,- to fulfil the various duties 
 of tlie Gospel ministry, as these are commonly under- 
 stood ; and to conform to the laws of the Church, as they 
 exist from time to time. 
 
 The peculiar duties of the Bishop, as may be seen in 
 the Ordinal referred to, are : To ordain ministers in 
 obedience to the laws of the Church ; to confinn or lay 
 hands upon those who have been baptized and come to 
 years of discretion ; to see that the lawful discipline of 
 the Church is duly administered ; and to exercise all 
 possible moral influence for the glory of God and the 
 unity and edification of the Church. 
 
 If the reader will examine carefully the several ordi- 
 nation services in the Common Prayer Book, and also 
 the several Canons which relate, in divers particulars, 
 
 * Constitution of the Protestant Episcopal Church, Art. 7. 
 f Sec Ordinal, Common Prayer Book. 
 
THE COMPREHENSIVE CHURCH. 125 
 
 to the ministry, lie will perceive that there is in the 
 Protestant Ej^iscopal Church a very remarkable scope 
 and variety of clerical influence and effort provided 
 for. 
 
 It is true that these have never yet been but partially 
 developed or improved, because the hitherto straitened 
 circumstances of the Church have not warranted nor in- 
 deed called for any new applications of clerical influ- 
 ence. But it is still true that almost all the peculiar 
 varieties and modes of clerical influence and effort now 
 in operation among the several denominations in our 
 country are actually provided for, and in many cases 
 employed, in the Protestant Episcopal Church. 
 
 Thus the itinerant or unsettled missionary clergy of 
 the Protestant Episcopal Church are identical nearly 
 wnth the itinerant clergy of the Methodist Church. 
 Thus the Missionary and Diocesan Bishops of the Prot- 
 estant Episcopal Church, with less powers and in a 
 definite district, fulfil the same Episcopal or super- 
 visory care of the Churches which the Bishops of the 
 Methodist Church fulfil, and which the general agents 
 of the Presbyterian and Congregational missionary dis- 
 tricts in the West fulfil. The State or County mis- 
 sionaries of the Protestant Episcopal Church, indeed 
 the Bishops themselves, are correspondent to the Evan- 
 gelists of the Presbyterian and Congregational Churches. 
 The parochial or settled clergy of the Protestant Epis- 
 copal Church correspond to the same class in all other 
 Churches. Then, in the office of Deacon in the Prot- 
 estant Episcopal Church there is a provision (which has 
 never yet been fully improved) for an order correspond- 
 ing to the local clergy of the Methodist Church ; and 
 
126 THE COMPREHENSIVE CHURCH. 
 
 also for an order intermediate between the local clergy 
 of the Methodist Church and the Deacons of the Pres- 
 byterian and Congregational Churches — a less educated 
 and local, yet an ordained ministry, assistant to the reg- 
 ularly settled parochial clergy. 
 
 There are sundry other modifications of clerical in- 
 fluence provided for by the system of the Protestant 
 Episcoj^al Church. I^ot to be tedious, we assert (what 
 may be proved and what the reader may prove for him- 
 self) that there is hardly a single mode or form of the 
 ministry existing in the many bodies of j^rofessing 
 Christians among us, which either is not actually, or 
 may not be easily, evolved out of the existing system of 
 the Protestant Episcopal Church. 
 
 In tlie arrangements of this Church on the subject 
 of the clergy, or rather of ministerial agencies, there is 
 a scheme of unity provided, and respectfully and affec- 
 tionately offered to the several denominations of Chris- 
 tians in our country, ui:)on which all may be united 
 without the sacrifice of any important principles. 
 
 SECTION VII. 
 
 EIGHTS OF THE BISHOPS AND CLERGY. 
 
 Each order has a separate riglit in legislation — a right to fulfil its duty 
 without restraint — ordinary rights — those of the clergy well under- 
 stood — those of the Bishops misunderstood — proper to explain — their 
 rights all defined by the laws of the Church — no arbitrary ofiicial 
 power of Bishops — they cannot be oppressive — for several reasons — 
 from the organization of the Church — they arc subjects of discipline 
 — under public opinion — depend on the clergy and laity — are elected 
 by the Diocesan Conventions — subject to their control — the Bishops 
 
THE COMPREHENSIVE CHURCH. 127 
 
 are good and trustworthy men — elected for this reason — we appeal to 
 their character — are thankful for them — the system of the Protestant 
 Episcopal Church a medium between extremes — invites to unity. 
 
 Each of these orders has a separate and an equal 
 riglit, as has been illustrated, with the laity, in the legis- 
 lation of the Church. 
 
 Each of these orders has the right to fulfil its canon- 
 ical and lawful duties, as has been represented, without 
 restraint. 
 
 In all matters not connected with their pecuhar 
 ministerial duties and official character, they have the 
 various rights of laymen. 
 
 The rights of the clergy are generally well enough 
 understood. But it will be well to consider more mi- 
 nutely the rights of the Bishoj^s, as on this subject there 
 is a great deal of misapprehension. 
 
 If any one will take the trouble to look over the Con- 
 stitution and Canons of the General Conventions and 
 the Ordinals of the Church, and observe also the actual 
 relation of our Bishops to the Diocesan Conventions, he 
 will be ready at once to inquire, in almost the very 
 words of St. Jerome to Evagrius or Evangelus : " What 
 does the Bishop do, ordinatione excepta, ordination 
 excepted^ which the Presbyter may not do ? " 
 
 The Bishop has canonically a general right of su- 
 pervision over the spiritual and other interests of his 
 Diocese ; and he has, moreover, a position of extraor- 
 dinary moral influence.* But he has not a single 
 right beyond, or above, or aside from the laws of the 
 Church. 
 
 * The writer cannot soon forget the impression made on his mind, 
 when once in his youth he heard the venerable Bishop Browneli, of Con- 
 
128 THE COMPREUENSIVE CHURCH. 
 
 It is evident, from what has been shown, that the 
 Bishops of the Protestant Episcopal Church have not 
 noiv any too mnch power, nor indeed any power which 
 ought to be restrained, or which may not be further 
 restrained, if the whole Church think best, by law. 
 
 But as many minds are very apprehensive that the 
 Bishops of this Church do have, or at least may have, 
 an undue and arbitrary and oppressive power, we will 
 state a few reasons to show that such an apprehension 
 is altogether unwarrantable. 
 
 1. The organization of the Church, both general and 
 diocesan, as it has been developed, is such that both the 
 clergy and the laity have the most unrestricted means 
 of seK-protection. 
 
 2. The Bishops are as much the subjects of ecclesi- 
 astical discipline as the clergy or the laity ; and the least 
 assumption, on the part of any one of them, of unlawful 
 or uncanonical power, being a violation of his " promise 
 of conformity to the doctrine and discipline (i. e., laws) 
 and worship of the Protestant Ej^iscopal Church in the 
 United States," would make him liable to presentment 
 and trial. Furthermore, he would be so liable in his 
 own Diocese, tho very place where such assumption 
 would be first felt and resisted. 
 
 3. The Bishops, be their own dispositions ever so 
 severe, are, equally with all others, under the infliience 
 and control of public opinion — that highest of all tribu- 
 nals in our rcpuljHcan country. Their self-love and self- 
 respect, if nothing more, should prevent Episcopal usur- 
 
 nccticut, in referring to the fact above alluded to, apply with the deepest 
 emotion to himself that solemn and alfceting maxim of our Lord : " To 
 whom much is given, from him shall much be required." 
 
THE COMPREHENSIVE CHURCH. I39 
 
 pations, even if tliey were not, as they are, from other 
 causes impossible. 
 
 4. The Bishops depend, ordinarily, for their support 
 even, and for all their official prerogatives, upon the 
 free action of the clergy and laity. They know very 
 well that any attempt or effort to increase their prerog- 
 atives, without an occasion satisfactory to the Avhole 
 Church, would be the very last way to accomphsh such 
 an object. 
 
 5. The Bishops are always elected (according to the 
 laws of the Protestant Episcopal Church) by the Dio- 
 cesan Conventions. The clergy and laity would not 
 surely elect over themselves either monsters or tyi*ants. 
 In this fact is the fullest security. If it should so hap- 
 pen that any Bishop elected and consecrated to a Di- 
 ocese should be disposed to be arbitrary (yet by no overt 
 breach of the law subjecting him to discipline), one 
 would think that his Diocese would learn some careful- 
 ness and prudence for the election of his successor. But 
 the supposition is imjjrobable ; for such a Bishop would 
 find his hands tied continually, and his influence would 
 be destroyed, and he would be compelled to one of the 
 two alternatives — reformation or resignation. Or, in 
 any event, the Church could soon make laws which 
 should reach and control him. 
 
 6. Apart from these various considerations, in all of 
 which it has been implied that the Bishops may be dis- 
 posed to usurjjation, there is another security which 
 renders all these considerations actually unnecessary, 
 and it is — the character of the Bishops. "Who are the 
 Bishops ? They are men from the ranks, elected by the 
 free suffrages of their brethren, both clerical and lay — 
 
130 THE COMPKEHENSIVE CHURCH. 
 
 elected because of their wortli, their fitness for the office 
 — tried men, who would suffer the loss of all things 
 rather than take one privilege unrighteously — faithful 
 men, who have, in the laborious duties of the inferior 
 ministry, proved themselves " worthy of a good degree " 
 — men who have the confidence and affection of their 
 brethren, whom their brethren exalt to be the first be- 
 cause they are supposed to be the best in the Church — 
 men who will " be to the flock of Christ shepherds, not 
 wolves, who will feed them and devour them not ; who 
 will hold up the weak, heal the sick, bind up the broken, 
 bring again the outcast, seek the lost ; who will be so 
 merciful, that they be not too remiss — so minister disci- 
 pline, that they forget not mercy ; that when the Chief 
 Shepherd shall appear, they may receive the never-fad- 
 ing crown of glory, through Jesus Christ our Lord." * 
 
 We are willing to aj)peal to the character of the liv- 
 ing Bishops of the Protestant Episcopal Church as well 
 as of the departed, as to one — most powerful — testimony 
 to the well-working of our ecclesiastical institutions. 
 Let the reader look through the list of the House of 
 Bishops, from the meek and venerable senior, who, like 
 " Paul the aged," even now fulfils laboriously and pa- 
 tiently his "care of all the Churches," down to its junior 
 member, who, like Timothy of Ephesus, was devoted to 
 the work of the Lord Christ " from a child ; " and then 
 let him say if there are in the country an equal number 
 of other men, whom, in respect of the various qualifica- 
 tions for the Episcopal office, he would desire to see in 
 their places. We love our Bishops ; we thank God for 
 such overseers ; we thank Him that, whatever may be 
 
 * Service for the Consecration of Bishops, Commou Prayer Book. 
 
THE COMPREHENSIVE CHURCH. 131 
 
 tlie imperfections of our clergy or of our laity, we may 
 point to them and say : " Hold sucli in reputation." 
 
 In conclusion, we ask : Is there anything in the fact 
 of having Bishops or overseers, such as those in the 
 Protestant Episcopal Church, whose powers are all exer- 
 cised in " conformity and obedience to the doctrine, dis- 
 cipline, and worship" appointed by the Church, and 
 who are directly responsible to the Church for all their 
 conduct, and who, likewise, from the very circumstances 
 of their appointment to office, must be good and faith- 
 ful men — is there anything, we repeat, to deter Chris- 
 tians from a union with this Church ? Indeed, is there 
 not, in all those arrangements which refer to the Bishops 
 and clergy, much to recommend the Protestant Episco- 
 pal Church as the "happy medium" between all ex- 
 tremes, and the best system for promoting the desirable 
 result of Christian and ecclesiastical unity ? 
 
 SECTION VIII. 
 
 ADMISSION^ TO THE SACRAMEXTS. 
 
 Principles of Church membership important — two sacraments — admission 
 to Baptism — requisites — belief in the Scriptures and earnest self- 
 consecration to the service of Christ — no requisites beyond the spirit- 
 ual character of a Christian — admission to the Lord's Supper — 
 through Confirmation, which is the resumption of the Baptismal obli- 
 gation — Sacraments open to all true disciples of Christ — free as the 
 Saviour's blood — the Church has no right to restrict them from any 
 who love their Lord — the clergy bound to administer them — liable to 
 punishment if arbitrary — no substitution of human traditions in place 
 of the Divine commandments — the sacraments of the Protestant Epis- 
 copal Church open to all Cliristians in our land. 
 
132 THE COMPREHENSIVE CHURCH. 
 
 The title of this section is a plirase synonymous with 
 the more common but less correct phrases : Admission 
 to the Church, or to the privileges of the Church, or of 
 Church membership. Any person having free access 
 to the sacraments is, in that fact, shown to be in full 
 communion with his brethren. And the chief subjects 
 of w^atchfulness are the sacraments ; and discipline con- 
 sists generally in the limitation or forbiddal of sacra- 
 mental privileges. It is, therefore, an important char- 
 acteristic of any Church — the mode or rules of admis- 
 sion to the sacraments. 
 
 The sacraments of the Protestant Episcoj)al Church, 
 in the language of its catechism, are " two only, as gen- 
 erally necessary to salvation — that is to say, BajDtism and 
 the Supper of the Lord." 
 
 1. Baptism. — The rule for admission to baptism is 
 in the rubric prefatory to the Office for its ministration : 
 " When any such persons as are of riper years are to be 
 baptized, timely notice shall be given to the minister ; 
 so that due care may be taken for their examination, 
 whether they be sufficiently instructed in the principles 
 of the Christian Keligion ; and that they may be ex- 
 horted to prepare themselves, with prayers and fasting, 
 for the receiving of this Holy Sacrament." 
 
 The only public confession required is in the follow- 
 ing extract from the same service : 
 
 ♦' The Minister shall then demand of the Persons to be baptized 
 as follows, the Questions being considered as addressed to 
 them severally, and the Answers to be made accordingly : 
 Question. Dost thou renounce the devil and all his works, the 
 
 vain pomp and glory of the world, with all covetous desires of the 
 
 same, and the sinful desires of the flesh ; so that thou wilt not 
 
 follow, nor be led by them? 
 
THE COMPREHENSIVE CHURCa I33 
 
 Answer. I renounce them all ; and, by God's help, will en- 
 deavor not to follow, nor be led by them. 
 
 Question. Dost thou believe all the Articles of the Christian 
 Faith, as contained in the Apostles' Creed?* 
 
 Answer. I do. 
 
 Question. Wilt thou be baptized in this Faith ? 
 
 Answer. That is my desire. 
 
 Question. Wilt thou then obediently keep God's holy will and 
 commandments, and walk in the same all the days of thy life ? 
 
 Answer. I will, by God's help." 
 
 It will be perceived that nothing is required, for this 
 holy ordinance of entrance into Christ's visible Church, 
 more than a solemn confession of Christ and seK-dedi- 
 cation to his service, a renunciation of the sins of the 
 world, the flesh, and the devil, and a declaration of be- 
 lief in the great historical facts and uncontroverted 
 practical doctrines of Christianity. There is no pro- 
 fession of any Philosophy of Keligion, or of anything 
 not clearly revealed and declared in the Scripture ; no 
 requisition of anything not indispensably necessary to 
 the spiritual character of a true disciple of the Lord 
 Jesus Christ. 
 
 2. The Supper of the Lord. — The mle for admis- 
 
 * This Creed, a concise and beautiful summary of Christian doctrine, 
 is as follows : 
 
 " I believe in God the Father Ahnighty, Maker of heaven and earth : 
 
 And in Jesus Christ his only Son our Lord ; Who was conceived by 
 the Holy Ghost, Born of the Virgin Mary; Sufifered under Pontius Pilate, 
 Was crucified, dead, and buried ; He descended into hell (or He went 
 into the place of departed spirits). The third day he rose from the dead ; 
 He ascended into heaven. And sitteth on the right hand of God the Father 
 Almighty ; From thence he shall come to judge the quick and the dead. 
 
 I believe in the Holy Ghost ; The holy Catholic Church, The Com- 
 munion of Saints ; The forgiveness of sins ; The resurrection of the body ; 
 And the life everlasting. Amcn^'' 
 
134 THE COMPIIEHENSIVE CHURCH. 
 
 sion to the Supper of tlie Lord is in the Rul^ric at the 
 end of the Order of Confinnation : " There shall none 
 be admitted to the Holy Cofnmunion, nntil such time as 
 he be confirmed, or be ready and desirous to be con- 
 firmed." 
 
 Confirmation is administered by the Bishop to such 
 persons as, being prepared for the Holy Communion, are 
 recommended to him by the parish minister for the or- 
 dinance : " The minister of every parish shall either 
 bring, or send in writing, with his hand subscribed 
 thereunto, the names of all such persons within his par- 
 ish, as he shall think fit to be presented to the Bishop 
 to be confirmed."* 
 
 The public confession then made in Confirmation is 
 all that is required for the Supper of the Lord. It is in 
 the following : 
 
 " Then shall the Bishop say (to the persons to be 
 confirmed), ' Do ye here, in the presence of God, and 
 of this congregation, renew the solemn promise and vow 
 that ye made, or that was made in your name, at your 
 baptism ; ratifying and confirming the same ; and ac- 
 knowledging yourselves bound to believe and do all 
 those things which ye then undertook, or your sponsors 
 then imdertook for you ? ' 
 
 And every one shall audibly answer, 
 'I do.'" 
 
 It will be perceived that the only confession requirfid 
 is the ratification or renewal of the baptismal vow and 
 the baptismal faith. 
 
 The same remarks made on that baptismal confession 
 arc equally applicable here. 
 
 * Rubric at the end of tho Catechism. 
 
THE COMPREHENSIVE CHURCH. 135 
 
 The Sacraments in the Protestant Episcopal Church, 
 we have shown, are open to all who receive the truth of 
 the Scriptures, and who have devoted themselves to the 
 discipleship of the Son of God. Whatsoever may be 
 his peculiarity of opinion on a thousand topics of bibli- 
 cal interpretation or of systematic and philosophical the- 
 ology, whatsoever may be his natural infirmity of mind 
 or the prejudices of his education, whether he be Cal- 
 vinist or Arminian, of the old school or of the new 
 school, or none of these, if lie he a true disciple of the 
 Messed Redeemer^ the man is welcome to the sacraments 
 of his Master. 
 
 There is a stronger view of this fact. Such a man 
 as this referred to may come and demand admission to 
 the sacraments, and there is no power in the Church to 
 refuse him; he may demand the sacraments, and he 
 may prosecute the clergyman who shall contumaciously 
 and arbitrarily refuse them to him, even to ecclesiastical 
 censure and degradation.* 
 
 • We ask the reader to look again at the requisites for 
 admission to the sacraments, and we tell him that, if he 
 can return the answers there given to the questions there 
 propounded, he will be welcome to all the privileges of 
 Cliurch-membership ; nay, he has a right lawfully to de- 
 mand that he be received to an equality in all things 
 with his brethren in the Protestant Episcopal Church.f 
 
 * See the Section (No. 11) on Discipline. 
 
 f To be a minister, be it remembered, however, more is required, viz. : 
 " conformity to the doctrines, discipline, and worship of the Protestanb 
 Episcopal Church in the United States," as these are at any time canon- 
 ically defined by the authority of the whole Church. This has been ex- 
 plained in Section 6, on the Ordination and Duties of Ministers, and will 
 be further explained in the next Section (y), on Creeds. 
 
136 THE COMPREHENSIVE CHURCH. 
 
 The longer we have lived, and the more deeply and 
 prayerfully we have thought upon this subject, the 
 more thoroughly are we convinced that the iTde here 
 exhibited is the true one. As the redemption of Christ 
 is effectual for all who turn to Him, as the Holy Spirit 
 works in holiness upon all hearts that open themselves 
 to Him, independently of all intellectual tests or asso- 
 ciational conditions, so let the two only sacraments of 
 the Church be open to all His sincere followers who 
 accept the great facts of the Gospel, and who, confess- 
 ing the Saviour, love Him truly and are led by His 
 Spirit. 
 
 It is in our heart to enlarge much upon the subject 
 of this section, and to defend more elaborately these 
 regulations of the Protestant Ej)iscopal Church ; but we 
 must leave them to the decision of the reader upon his 
 own investigation of their merits. 
 
 The theory of the Protestant Episcopal Church is, 
 that the sacraments of our Lord are as free to all His 
 time disciples as are the benefits of His precious blood. 
 And sin is upon the man, or the Church, that dares to 
 put any bar between the sacraments and the true disci- 
 ple of our Lord. But, alas ! how often in our Protestant 
 land do they " teach for doctrines the commandments 
 of men," and substitute mere human traditions in place 
 of the commandments of God ! We hold that the 
 Church may not reject any whom Christ has admitted 
 to His love, and whom Christ will not reject at the last. 
 If the Church of Pome has erred in withholding the 
 cup from the laity, what shall we say of those Protes- 
 tant Churches which perseveringly withhold both the 
 bread and the wine from all, even true disciples of 
 
THE COMPREHENSIVE CHURCH. 137 
 
 Christ, who cannot conscientiously beheve, or profess 
 to believe, in certain peculiar and unimportant dogmas ? 
 When Christ our Lord has declared, " He that believeth 
 and is baptized shall be saved," and when He has com- 
 manded all those who love Him, " Do this, as oft as ye 
 eat this bread and drink of this cup, in remembrance of 
 Me," what right has the Church (the company of His 
 disciples, bound to obey Him, and to fulfil His will in 
 all things) to superadd to His commands the conditions 
 of its frail and unwise humanity ? At this moment 
 there are hundreds of Churches, professedly Protestant, 
 in our land, contending with each other, each systemat- 
 ically debarring forever from Christ's sacraments, in the 
 keeping of itself (supposed, in the very theory of its 
 separation from other Churches, to be the " one body," 
 the model of the one universal Church), the thousands 
 and tens of thousands of Christ's beloved disciples who 
 do not conscientiously believe, or declare a belief, in 
 certain tenets or practices which are made and put for- 
 ward by them as terms of communion — a belief in which 
 is, upon their own acknowledgment, in nowise necessary 
 to either the formation or the proof of the Christian 
 character, a spiritual discipleship of Christ. To take a 
 single illustration, there is a Christian Church in the 
 United States numbering about fifteen hundred thou- 
 sand memhers, the Methodist Episcopal Church; and 
 it is a distinctively Arminian Church. Now its mem- 
 bers are, upon the acknowledgment of all, in great num- 
 bers most devotedly pious and exemplary followers of 
 Christ. Yet not one of these fifteen hundred thousand 
 Christians could be received into regular standing, as a 
 inemher, of a large proportion of the Churches, profess- 
 
138 THE COMPREHENSIVE CHURCH. 
 
 edly Calvinistic, of our country. So far as the theory 
 or system of these last named Churches is concerned, 
 every one of these ^/"teen hundred thousand Christians 
 would be compelled to live and to die without the sac- 
 raments of their Lord; not because they do not love 
 Christ, not because they do not wish His sacraments, 
 not because they do not fulfil all His commandments, 
 but simply because they cannot believe in a certain way 
 upon certain topics, purely intellectual and not con- 
 nected with Christian spirituality — simply because they 
 cannot comply with certain instructions or devices of 
 men. And for aught we know to the contrary, there 
 may be some Arminian Churches in our country as par- 
 ticular in the exclusion of Calvinists from the sacra- 
 ments of their Lord. No terms of communion should 
 ever be insisted on but such as the Lord has clearly re- 
 quired — faith in Him, and confession of His name, and 
 a Christian heart and life. Matters of mere opinion 
 and interpretation, precepts of external order, rules of 
 expediency however expedient and not of Divine re- 
 quirement, philosophical or metaphysical dogmas, the- 
 ories of morals or of political convictions, none of these 
 should be ever made terms of communion. And yet 
 tliere are religious bodies which repel persons from the 
 Lord's Supper, unless they hold certain views and make 
 certain promises not prescribed by Christ — in one case 
 as to secret societies, in another case as to musical in- 
 struments or aiTangements, in another case as to modes 
 of missionary effort, in another case as to the pledge of 
 total abstinence, and so on. These lay burdens which 
 the Lord never laid upon His people, and do the very 
 things which the Eomanists do, and show how extremes 
 
THE COMPREHENSIVE CHURCH. 13 9 
 
 meet. We speak of Churcli systems. Acccordinglj 
 we say that, if Romanism be the name of a system 
 which sets up unlawful terms of admission to the sacra- 
 ments, which superadds to Christ's commands merely 
 human traditions, and which therefore oppresses and 
 tyi'annizes over Christ's true disciples, and which there- 
 in disobeys and dishonors Christ, then there is such a 
 thing in our country as Protestant Komanism, and that 
 on a large scale. And it is necessary that the cry of 
 the great Reformers be continued even in our day and 
 country, " Come out and be separate," until the Refor- 
 mation of Christ's Church be complete, and her prim- 
 itive purity be restored, and her members all " stand fast 
 in the liberty wherewith Christ hath made them free." 
 
 We love our Christian brethren in all denominations 
 — all who love our Lord Jesus Christ in sincerity. But 
 we cannot, and ought not to, speak otherwise than sol- 
 emnly and strongly of errors, especially when they are 
 so widely prevalent, and when the very perfectness of 
 Christ's Church and the Christian liberty of His dis- 
 ciples are so imminently endangered, so systematically 
 violated. 
 
 It is the spirit of intolerance which has so divided 
 the Church, and these thoroughly false and unchristian 
 notions of what is required for admission to the sacra- 
 ments. The Lord's Table has been regarded as belong- 
 ing to men rather than to the Master; and men have 
 dictated their own terms of communion, in a thousand 
 matters of personal opinion and prejudice, instead of suf- 
 fering every poor sinner who has confessed his Lord 
 and loves Him, to fulfil that dear Lord's dying com- 
 mandment, " Do this in remembrance of Me." 
 
140 THE COMPREHENSIVE CHURCH. 
 
 There is one Church which may hold all these Chris- 
 tians — one in which they shall all be welcome to the 
 sacraments of their common Lord, and in which, while 
 they shall be " all one in Christ Jesus," they shall be at 
 liberty to differ as widely as they may please on the 
 many topics which now divide them, the determination 
 of which is not essential to holiness or to salvation. 
 Being thus united, they will have less to separate them 
 even on these points, and may hope for an honest and 
 an earlier agreement in their intellectual theories. 
 
 SECTION JX. 
 
 CREEDS. 
 
 Enumeration of the creeds of the Protestant Episcopal Church — in what 
 respects the creeds are obligatory upon the members of the Church — 
 the laity — the clergy — the Apostles' Creed only to be believed and 
 confessed ex animo — the creeds are adopted by the majority of the 
 whole Church in the General Convention — the benefit of the creeds 
 — why the Church requires any creed — no other, more minute and 
 explicit than the Apostles' Creed, ought to be required for admis- 
 sion to the sacraments — the system of the Protestant Episcopal 
 Church in regard to her creeds favorable to the discovery and the se- 
 curity of Christian truth — the Protestant Episcopal Church fitted for 
 the union of all Christians who love their Lord supremely, and each 
 other affectionately and forbearingly. 
 
 The basis of all religious doctrine and practice in 
 the Protestant Episcopal Church is Holy Scripture. So 
 do all Churches claim, none more decidedly than the 
 Protestant Episcopal Church, as in the sixth article: 
 " Holy Scripture containeth all things necessary to sal- 
 
THE COMPREHENSIVE CHURCH. 141 
 
 vation ; so that whatever 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." So, too, 
 in the question put to every Presbyter and Bishop at 
 his ordination : " Are you persuaded that the Holy 
 Scriptures contain all doctrine required as necessary for 
 eternal salvation through faith in Jesus Christ ? And are 
 you determined out of the said Scriptures to instnict 
 the people committed to your charge, and to teach or 
 maintain nothing as necessary to eternal salvation but 
 that which you shall be persuaded may be concluded 
 and proved by the Scripture ? " 
 
 I. What are the standards of doctrine of the Prot- 
 estant Episcopal Church ? 
 
 These are contained in the two books of Homilies, 
 the thirty-nine Articles of Religion, and in the lan- 
 guage of the various formularies and offices of the 
 Church. 
 
 II. What are its creeds ? The Apostles' Creed, and 
 also the Nicene, which more fully interprets the former. 
 
 In what respect are the creeds obligatory upon the 
 members of the Protestant Episcopal Church ? The 
 Apostles' Creed is required to be believed and con- 
 fessed ex animo by every person, clerical and lay, in 
 communion with this Church through the sacraments. 
 This is the only creed which is required to be so be- 
 lieved and confessed by any member of this Church. 
 The reasons of the requisition were alluded to in the 
 last section. 
 
 In the case of the clergy there is a further obliga- 
 tion. Every Deacon, and Priest, and Bishop is obhged, 
 
142 THE COMPREHENSIVE CHURCH. 
 
 prior to liis ordination, to " engage and promise con- 
 formity to the doctrines (and discipKne, in the case cf 
 the Bisliop) and worship of tlie Protestant Episcopal 
 Church in the United States." * 
 
 The object accomplished by this engagement of con- 
 formity is the harmony, and, in general terras, the inter- 
 nal unity of the Church. 
 
 III. May the creeds or the standards of doctrine be 
 changed % 
 
 Theoretically, everything in the Prayer Book is un- 
 der the control of the General Convention, with the 
 consent of the majority of the Diocesan Conventions. 
 But, practically and actually, the creeds can never be 
 changed, because they lie at the foundation of the 
 Church as a teacher of doctrine. They are the testi- 
 mony of the universal Church, from the days of the 
 apostles to the present time, as to what the true doc- 
 trine of the Church is ; and the appeal as to all points 
 contested is to them as the most authoritative witnesses 
 of Christian truth. And all our formularies as stand- 
 ards of doctrine rest upon them. These formularies 
 may from time to time be changed in their phraseology, 
 not affecting fundamental doctrine. They may be short- 
 ened or amplified, and their form may be modified as 
 the exigencies, or necessities, or activities of the Church 
 may from time to time require. But the great essential 
 doctrine of the Church, as set forth in the Scriptures 
 and the universal or catholic creeds, will remain " as it 
 was in the beginning, is now, and ever shall be, world 
 without end." 
 
 IV. We will now briefly reply to two or three in- 
 
 * See Section C, on the "Ordination and Duties of Ministers." 
 
THE COMPREHENSIVE CHURCH. 143 
 
 quiries which may be proposed by different classes of 
 readers. 
 
 1. Since the members of the Protestant Episcoj)al 
 Church are expected, or rather required, to believe 
 heartily, and confess pubhcly, only one of the creeds, 
 the Apostles', and that the most concise and the most 
 general and Scriptural in its terms, what is the benefit 
 of these creeds ? 
 
 We reply : These creeds, as they exist from time to 
 time, are the religious faith of the whole Church. On 
 all matters contained in them, therefore, the members 
 of the Church learn to be kind and tolerant toward each 
 other. 
 
 Furthermore and chiefly, these creeds, next to the 
 Scriptures, and helping to interpret them as author- 
 itative and most impressive witnesses, serve as standards 
 of religious faith and duty, and are powerful agents to 
 instruct the ignorant, to confirm the wavering, to re- 
 strain the rash, and to guide the inquiring. 
 
 2. Since only the Apostles' Creed is made the test 
 of religious (intellectual) opinion for admission to the 
 sacraments, why does the Church require any creed for 
 this purpose ? 
 
 We reply : Because the confession of religious faith 
 on these occasions is Scriptural, and has been practised 
 by the universal Church in all ages ; and the form on 
 these occasions in the apostohcal and primitive Church 
 was substantially the same with that contained in the 
 Apostles' Creed. We contend, moreover, that there is 
 nothing oppressive in requiring the confession of this 
 creed, inasmuch as all Christians accept it as containing 
 the essential articles of the Christian faith. 
 
144 THE COMPREHENSIVE CHURCH. 
 
 As to tlie abstract propriety of standards of faith or 
 doctrine in a Cliurcli (not as articles of faith or terms 
 of communion or requisites for the sacraments), we 
 contend that tliere always must and will be sucli from 
 the very nature of things. Even in those cases where 
 it is supposed that no creeds exist, the prayers and ser- 
 mons of the minister or preacher, the Psalms and the 
 Hymns in use, etc., are the exponents and represent- 
 atives of the religious opinions, that is, they are the 
 creeds, of the congregation which adopts and approves 
 them as its own. 
 
 3. Since none other than the Apostles' Creed is oblig- 
 atory (that is, under the penalty of a refusal of the sac- 
 raments except it be confessed) upon the members of 
 the Church, and since all persons who believe the 
 Scriptures and are not infidels will acknowledge this 
 creed, whatever may be their differences in interpreting 
 and explaining the Scriptures, is there not, therefore, 
 danger to the doctrines of the Church from such liber- 
 ality ? and ought not another and more minute and ex- 
 plicit creed to be substituted ? 
 
 We reply : The Church has no right to require any 
 further intellectual qualifications for the sacraments 
 than a belief in the plain and indisputable facts and 
 teachings of the Scripture, such as is expressed, substan- 
 tially, in the Apostles' Creed. When it goes beyond 
 this, it sets up human reasonings, the doctrines of men, 
 as the terms upon which men are to receive the privi- 
 leges of Christ's Church — a usurpation which cannot 
 be justified. It is not for the Church, in the execution 
 of its trust, to say what is danger on the one hand, or 
 what is expediency on the other. It is simply to admin- 
 
THE COMPREHENSIVE CHURCH. 145 
 
 ister the ordinances of Clirist upon His own terms, and 
 as He himself would to all His true disciples, and leave 
 the protection of its doctrines to the gracious and mighty 
 providence of its great Head. 
 
 We grant that the standards of doctrine in the 
 Church, as they exist from time to time, are, possibly 
 or theoretically, liable to be changed or modified ; but 
 we contend there is no danger to Christian truth under 
 the regulations objected to. The object of the Church 
 is not to pei-petuate the thousand peculiar interpreta- 
 tions of Scriptm-e and the many other opinions which 
 happen at any one time to be generally maintained. Its 
 object is to perpetuate the Scriptures, and to develop 
 and extend Christian truth. It is secured completely 
 against any hasty or immature change of its standards ; 
 while, at the same time, it keeps itself ready and willing 
 to allow any change in them, whensoever the cautious 
 judgment and mature deliberation of the whole Church 
 has prepared it for such a change, and the lawful decis- 
 ion of the true majority demands it. 
 
 Under the existing regulations of the Protestant 
 Episcopal Church, there is room for the most free en- 
 joyment of honest private oj)inion, and liberty for the 
 most unreserved discussion ; there are no penalties nor 
 restraints upon opinion or discussion. And whensoever 
 any opinion, at variance with any other at present em- 
 bodied in its standards, shall become the opinion of a 
 majority of the whole Church, if a case so improbable 
 may be sujDposed, it may then, in a quiet and regular 
 way, be acknowledged, and the public standards and 
 teachings of the Church be made to conform to it. In 
 the mean time it must be thoroughly tested, and truth 
 7 
 
146 THE COMPREHENSIVE CHURCH. 
 
 will be promoted by the discussion. If the opinion be 
 not so manifestly truth as to commend itself in the dis- 
 cussion to the majority of the whole Church, it certainly 
 is not worthy of being publicly or formally acknowl- 
 edged. If, on the other hand, it be so manifestly truth, 
 there surely ought not to be any hindrance to its public 
 and formal acknowledgment. 
 
 Let the minority then, if there be such on any ques- 
 tion, while they have unrestrained access to all the priv- 
 ileges of the Church of Christ, and while there is no 
 bar to the utmost freedom of discussion, and none 
 therefore to the eventual triumph of truth (and the 
 opinions of any hypothetical minority are supposed by 
 them to be truth), be wisely satisfied with their assured 
 hberty of opinion and discussion, so long as their access 
 to the sacraments is not hampered by any wrong tests 
 or unscriptural conditions. Let them labor on for truth. 
 If they have it with them, they will ultimately and cer- 
 tainly carry the whole Church by the truth. Let them 
 labor in faith ; for their efforts as brethren, and within 
 tlie Church, will be vastly more effective than their 
 efforts as opponents or adversaries without it. 
 
 It appears to us that a Church having such regula- 
 tions as those of the Protestant Episcopal Church is 
 constituted, better than all others, for the elucidation, 
 the extension, and the perpetuity of Christian truth ; 
 and therefore for the union of all those who love our 
 Lord with supreme devotion, and who love each other 
 witli brotherly kindness and affectionate forbearance. 
 
THE COMTREHENSIVE CHURCH. 147 
 
 SECTION X. 
 
 DOCTRINE. 
 
 The doctrine of the Protestant Episcopal Church Scriptural ar.d practi- 
 cal — enumeration of some prominent doctrines — reference to stand- 
 ards — the position of the Protestant Episcopal Church in relation to 
 doctrines connected with the philosophy of religion— the thirty-nine 
 Articles — especially the seventeenth article — controversies concerning 
 them— formerly— now ceased- benefit of the controversy— history of 
 the Articles— their sense in the English Church — to be literally and 
 liberally interpreted— quotations from Bishop Burnet and Bishop 
 White — both Galvinists and Arminians always in the English Church 
 — subscriptions of the clergy — history of the Articles of the Protestant 
 Episcopal Church in the United States— established in 1801— are ar- 
 ticles of peace — both Calvinists and Arminians in the Protestant 
 Episcopal Church — members of this Church free to be either, and to 
 discuss their opinions — both clergy and laity — but the pulpit is pro- 
 tected from both — the clergy to preach only Scripture — these, if they 
 please, as Scripture, but not as a system — neither Calvinism nor Ar- 
 minianism, as such, may be advocated or be condemned in the pulpit 
 — only the Word of God to be preached — proved — the Protestant 
 Episcopal Church well arranged to unite all Christians of all opposing 
 views on these subjects. 
 
 The doctrine of the Protestant Episcopal Church, as » 
 taught in its various foiTnuLaries and standards, is strictly 
 Scriptural and practical, rather than philosophical and ' 
 abstract ; and this is generally, we believe, as it ouglit • 
 to be universally, the doctrine taught by its living min- * 
 istry from the pulpit. 
 
 That man is by nature very far gone from original 
 righteousness, and utterly unable to do anything good 
 of himself ; that the Lord Jesus Christ made, by his 
 one oblation of Himself once offered, a full, perfect. 
 
14:8 THE COMPREHENSIVE CHURCH. 
 
 and sufficient sacrifice, oblation, and satisfaction for tlie 
 sins of tlie whole world ; tliat no man can be saved ex- 
 cept he be a disciple of Christ, and be converted by the 
 Spirit of God ; that the Holy Ghost is always reproving 
 the unconverted, and sanctifying the watchful and pray- 
 erful believer ; that whosoever will, may (the Holy Sjjirit 
 being ever ready to help) come to Christ and be saved ; 
 and that all who do not repent of sin, and believe (prac- 
 tically and spiritually as well as intellectually) in the 
 Son of God, are exposed to everlasting damnation, and 
 can never see God if they die without repentance and 
 without faith, are cardinal and prominent doctrines, and 
 are continually repeated in all its Confessions of Faith 
 and standards of instruction, exhortation, and prayer. 
 
 The doctrines of the Protestant Episcopal Church, 
 adjunct to those here mentioned, and on many other 
 points which we have no space to notice or to defend, 
 may be seen by the reader who will examine its pub- 
 lished standards. 
 
 Our chief design in this section is to define the posi- 
 tion of the Protestant Episcopal Church as respects 
 those doctrines which are especially connected with the 
 philosophy of religion, and arc known by the names of 
 Calvinism and Arminianism. These two general names 
 cover, in popular language, several varieties of opinion. 
 
 It has been debated very much formerly, and chiefly 
 in the Church of England, by the Calvinists, that cer- 
 tain of the thirty-nine Articles of Peligion are favorable 
 to their views ; and by the Arminians, that these and 
 other of the Articles, and portions of the public formu- 
 laries, are favorable to tlieir opinions. That controversy 
 was the occasion of a very thorough historical research 
 
THE COMPREHENSIVE CHURCH. I49 
 
 into the opinions of the first English Reformers, and 
 their connection with the Continental divines. It was 
 also the occasion of a very careful comparison of the 
 respective dates or j^eriods when the English Articles 
 and Formularies were first arranged, and when the 
 Calvinistic and Arminian systems were first generally 
 agitated. The controversy has of late years almost en- 
 tirely ceased ; and it is now very generally conceded 
 that the Articles of the English Church (with which, in 
 fact, the controversy is mainly concerned) were framed, 
 not with a reference to the systems known afterward 
 distinctively as Calvinism and Arminianism, but with 
 a reference to previous systems maintained in the 
 Churches of the East and of the West prior to, and at 
 the date of, the Keformation. Their object was pri- 
 marily to elucidate the ancient doctrines of the Chris- 
 tian Church, and to expose many errors of the Church 
 of Rome ; and not to decide upon questions which had 
 hardly begun to be controverted by the Continental 
 Protestants. 
 
 Not to enter upon a discussion of the sense of the 
 Articles, we wish to state that there always have been, 
 in the Church of England, both Calvinists and Armin- 
 ians of every grade in full communion with that Church 
 and in the discharge of its highest ofiices, clergymen 
 and laymen ; and that their respective systems have 
 been very freely and extensively treated and disputed, 
 without subjecting any of the controversialists to disci- 
 pline. Now, in the Church of England, every clergy- 
 man is obliged to subscribe the Articles " w^illingly, and 
 ex animo, and acknowledge all and every Article to be 
 agreeable to the "Word of God." At the same time each 
 
150 THE COMPREHENSIVE CHURCa 
 
 subscriber must take the Articles " in the literal and 
 grammatical sense." In this way, while the Articles 
 concerned in this discussion are worded in general terms 
 capable of several constructions, men may conscientious- 
 ly subscribe them with different opinions. The facts 
 referred to show that even in England these Articles 
 are not supposed to be decisive upon either side of the 
 question between the disputants. In confirmation of 
 our statement, we may add that Bishop Burnet, at the 
 close of his elaborate exposition of the seventeenth arti- 
 cle, declares : " The Church has not been peremptory, 
 but a latitude has been left to different opinions ; " and 
 Bishop White, of our own time, in his " Comparative 
 Yiews," asserts : " The Reformers of the Church of Eng- 
 land did indeed accommodate to an opposition of opin- 
 ion existing as early as the fifth century of the Christian 
 Church." 
 
 At all events, whatever may be the sense of the Ar- 
 ticles in the English Church, those of the Protestant 
 Episcopal Church in the United States are not to be 
 judged strictly by that sense, but by themselves. 
 
 The Articles of the Protestant Episcopal Church in 
 the United States were not established by the General 
 Convention until September 12th, in the year 1801, 
 after the whole subject of Articles of Religion, and of 
 these in particular, had been before the Church and the 
 General Convention for many years. They were finally 
 adopted in their present form as articles of peace and 
 a declaration of opinion, and not as authoritative upon 
 the conscience, like the Apostles' Creed, as articles of 
 faith or terms of communion. They are binding upon 
 the laity just so far as they expound and testify to 
 
THE COMPREHENSIVE CHURCH. 151 
 
 Christian truth, and illustrate the general judgment of 
 the Church ; and in this influence, as testimony, they 
 have great force. They are obligatory upon the clergy 
 just so far as they are embraced under the " promise of 
 covforinity to the doctrines, etc., of the Protestant Epis- 
 copal Church." This obligation is, nevertheless, suf- 
 ficient for the maintenance of concord, and of uniform- 
 ity in the public instructions of the pulpit. 
 
 An interesting and succinct history of the discussion 
 of the Articles in the General Convention, and of their 
 final establishment in 1801, is copied into the Appendix 
 Ko. C, from the " Memoir of the Life of Bishop "White," 
 by the Rev. Bird Wilson, D. D., Professor of Systematic 
 Divinity in the General Theological Seminary of the 
 Protestant Episcopal Church in the United States. 
 
 From this history of their establishment it appears 
 that all efforts to make them speak more distinctly on 
 either side of the controverted systems of philosophical 
 theology were rejected, and that the Articles were 
 finally left without any reference to the more modern 
 controversies. 
 
 As a matter of fact, too, there are Calvinists and 
 Arminians among both the clergy and the laity of the 
 Protestant Episcopal Church in the United States, and 
 all are considered as perfectly justified in holding their 
 particular views. 
 
 The opinion of the writer, which he states with dif- 
 fidence, as he has formed it from a consideration of the 
 history of the Articles in our American Church, as com- 
 pared with the obligations assumed in the services for 
 baptism and confirmation, and in the ordination offices, 
 is this — that all the members of the Church, both clergy 
 
152 THE COMPKEnENSIVE CHURCH. 
 
 and laity, are at liberty to hold any opinions they may 
 see best on these systems, and are also at liberty to dis- 
 cuss their opinions as they may please, and at all times, 
 vjith one exception. This exception regards the public 
 preaching of the clergy. The writer supposes that no 
 minister of this Church has any right to advocate either 
 of the controverted systems, as such^ in the pulpit. Else 
 these Articles are not Articles of peace, and will not ac- 
 complish uniformity in the public ministry. If one 
 minister may argue for, or declaim against, the one sys- 
 tem, another minister has an equal right to argue for, or 
 declaim against, the other system ; and thus the pulpit 
 may be contradictory, and the Articles be made, con- 
 trary to their design. Articles of contention. The writer 
 supposes that, in the purpose of this Church, no minis- 
 ter is .to be known in his pulpit as a Calvinist or an Ar- 
 minian ; that he has no right there to preach the one or 
 the other system, or to condemn the one or the other as 
 such. He has a right to explain the Articles, as the de- 
 cisions of the Church, or to preach on any of their topics 
 as Scriptural, in the pulpit. He may advocate a philo- 
 sophical system out of the pulpit as he may see fit. But 
 in the Protestant Episcopal Church, the entire preach- 
 ing of the minister, and all the instruction he may com- 
 municate to any in his ministerial or official character, 
 must he purely Scriptural. The office of the ministry 
 in this Church is solemnly, and singly, and jealously de- 
 voted to the heralding of the Word of God. 
 
 A few extracts from the Ordination Services will 
 sustain our assertion. In the exhortation in the Ordi- 
 nation of Priests is the following decisive passage : 
 
 " Forasmuch then as your Office is both of so great 
 
THE COMPREHENSIVE CHURCH. 153 
 
 excellency, and of so great difficulty, ye see with liow 
 great care and study ye ouglit to apply yourselves, as 
 well to show yourselves dutiful and thankful unto that 
 Lord who hath placed you in so high a dignity ; as also 
 to beware that neither you yourselves offend, nor be oc- 
 casion that others offend. Howbeit ye cannot have a 
 mind and will thereto of yourselves ; for that will and 
 ability is given of God alone : therefore ye ought, and 
 have need, to pray earnestly for His Holy Spirit. And 
 seeing that ye cannot by any other means compass the 
 doing of so weighty a work, pertaining to the salvation 
 of man, hut with doctrine and exhortation talcen out of 
 the Holy Scinptures, and with a hfe agreeable to the 
 same ; consider how studious ye ought to be in reading 
 am,d learnimj the Scrij)tures, and in framing the man- 
 ners both of yourselves and of them that specially per- 
 tain unto you, according to the rule of the same Scrip- 
 tures ; and for this self-same cause, how ye ought to 
 forsake and set aside, as much as ye may, all worldly 
 cares and studies. 
 
 " We have good hope that ye have well weighed 
 these things with yourselves long before this time ; and 
 that ye have clearly determined, by God's grace, to 
 give yourselves wholly to this Office, whereunto it hath 
 pleased God to call you : so that, as much as lieth in 
 you, ye will aj^ply yourselves wholly to this one thing, 
 and draw all your cares and studies this way ; and that 
 ye wiU continually pray to God the Father, by the me- 
 diation of our only Saviour Jesus Christ, for the heav- 
 enly assistance of the Holy Ghost : tliat hy daily read- 
 ing and weighing the Scrijjtures, ye may wax riper and 
 stronger in your Ministry ; and that ye may so endeavor 
 
154 THE COMPREHENSIVE CHURCH. 
 
 yourselves, from time to time, to sanctify tlie lives of 
 you and yours, and to fashion them after tlie rule and 
 doctrine of Clu'ist, that ye may be wholesome and godly 
 examples and patterns for the people to follow." 
 
 Then the three questions and answers, in the ordi- 
 nation of both Priests and Bishops, the only ones which 
 relate particularly to preaching, are these : 
 
 " The Bishop. Are you persuaded that the Holy 
 Scriptures contain all Doctrine required as necessary for 
 eternal salvation through faith in Jesus Christ ? and are 
 you determined out of the said /Scriptures to instruct 
 the people committed to your cliarge, and to teach 
 nothing, as necessary to eternal salvation, but that 
 which you shall be persuaded may he concluded and 
 proved hy the Scripture ? 
 
 Answer. I am so persuaded, and have so deter- 
 mined, by God's grace. 
 
 The Bishop. Will you be ready, with all faithful 
 diligence, to banish and drive away from the Church 
 all erroneous and strange doctrines contrary to God's 
 Wo?-d / and to use both public and private monitions 
 and exhortations, as well to the sick as to the whole 
 within your cures, ag need shall require, and occasion 
 shall be given ? 
 
 Answer. I will, the Lord being my helper. 
 
 The Bishop. Will you be diligent in prayers, and 
 in reading the Holy Scriptures, and in such studies as 
 help to the knowledge of the same, laying aside the 
 study of the world and the flesh ? 
 
 Ansioer. I will endeavor so to do, the Lord being 
 my helper." 
 
 Thus it appears that the Scriptures only arc recog- 
 
THE COMPREHENSIVE CHURCH. 155 
 
 nized in the public ministry of tlie Protestant Episcopal 
 Churcli ; and that there is no obligation, and indeed no 
 permission, to its clergy to preach except upon the 
 Sacred Scriptures immediately and distinctly. 
 
 Hence, while all the members of the Church, both 
 clergy and laity, are left at perfect liberty to form and 
 to hold and to discuss any conscientious opinions on 
 these controverted systems, and this, too, without affect- 
 ing any of their rights or privileges of Church-member- 
 ship, at the very same time the pulpit is protected from 
 discords, and the people are secured in their right to be 
 always instructed from the Sacred Scriptures ; and tlie 
 public ministry is compelled ever to fulfil its one holy 
 office of publishing the divine truth, of proclaiming to 
 a needy world the message of that mercy and salvation 
 which God has provided thi'ough His Son and Spirit. 
 
 Does not the Protestant Episcopal Church deserve 
 the approbation of all Christians, however they may 
 differ on these controverted doctrines ? And does it 
 not come before them, and offer itself to them all, as 
 a friendly arbiter, by whom their differences may be 
 reconciled, or, at least, by whose agency they may 
 "agree to differ," when they shall have learned that 
 their Christian interests, and aims, and hopes, and affec- 
 tions are common, and that they may worship God in a 
 common temple ? 
 
156 THE COilPREUENSIVE CHURCH. 
 
 SECTION XI. 
 
 DISCIPLINE. 
 
 The Discipline of the Protestant Episcopal Church not arbitrary — regu- 
 lated by law — the occasions defined by the General Convention — the 
 modes by the Diocesan Conventions — the subjects. Tue Ministry — 
 degrees of discipline — enumeration of offences liable to discipline — 
 prosecutors — candidates for orders liable as laymen — mode of trial 
 of ministers — each order tried by peers — sentence pronounced by the 
 Bishop. The Laity — occasions and mode of Discipline — right of ap- 
 peal — first to the Bishop — then to a special Ecclesiastical Diocesan 
 court. Discipline of the Protestant Episcopal Church rather merciful 
 than austere — defended — open to improvement — present principles 
 just — proper to an all-embracing Church. 
 
 The Discipline of the Protestant Episcopal Clinrcli 
 is not arbitrary ; it is defined and regulated by law. 
 
 The occasions on which discipline shall be adminis- 
 tered are all defined by the General Convention. 
 
 The j^artlcular modes of its administration are for 
 the most part defined by the Diocesan Conventions. 
 
 The subjects of discipline are — all unworthy mem- 
 bers of the Church, both of the ministry and the laity. 
 
 1. The Ministry. — There are three degrees of dis- 
 cipline, namely, admonition, suspension, and degradation. 
 Deposition and displacement are synonjrmous with deg- 
 radation.* 
 
 The offences which make any minister liable to dis- 
 cipline are various : such as discontinuance of his min- 
 istry, neglect of public worship or of the holy com- 
 munion, frecjuenting improj)cr j^laces of amusement, 
 
 * Title II., Canon 2. 
 
THE COMPREHENSIVE CHURCH. I57 
 
 presenting an unworthy candidate for ordination, ob- 
 stinate refusal to resign a rectorship in iXiase of certain 
 specified differences with his congregation,* violation 
 of his ordination vows and of the laws and canons of 
 the Church, as well as immoralities of all sorts, f 
 
 Any minister wishing to renounce the ministry of 
 this Church may, at his own request, be displaced ; and 
 if his moral character be not implicated, this fact shall 
 be declared.:}: 
 
 "Whenever there is a public rumor, or a formal com- 
 plaint, against any minister, it is the duty of the Bishop 
 or of the Standing Committee, as the case may be, to 
 take measures for bringing the individual accused to 
 trial.§ 
 
 Candidates for the ministry are liable in their char- 
 acter as laymen. If any candidate, however, shall de- 
 lay longer than three years to apply for his first and 
 second examinations, or longer than five years to apply 
 for his third and fourth examinations, unless the Bisliop 
 for sufficient reasons grant him a special permission for 
 such delay, his name must be struck from the list of 
 candidates || 
 
 In all ecclesiastical trials one rule applies, that the 
 accused party is to be tried by his peers — a Deacon 
 or Presbyter by a court of Clergymen, a Bishop by 
 Bishops, 
 
 In every trial of a minister, the decision of the eccle- 
 siastical court apj)ointed or provided for by the Conven- 
 tion of the Diocese to which he belongs, is definitive. 
 The accused may be allowed a new trial if there be new 
 
 * Title II., Canon 4. f Ibid., Canon 2. X i^^^-, Canoa 5, 
 
 § Ibid., Cauon 2. || Title I., Canon 4, Section 10. 
 
158 THE COMPREHENSIVE CHURCH. 
 
 or fuller testimony to be presented. But there is no 
 court of appeal of higher autliority than the ecclesiasti- 
 cal court referred to, since each Diocese is independent 
 in the management of its own affairs. 
 
 Every sentence, after the decision of such ecclesi- 
 astical court, is pronounced by a Bishop, whether it be 
 against a Deacon, or a Presbyter, or a Bishop,* 
 
 2. The Laity. — The occasions and the mode of dis- 
 cipline, in the case of the laity, are both expressed in 
 the first two Rubrics, prefatory to the Order for the 
 Administration of the Lord's Supper, as follows : 
 
 " If among those who come to be partakers of the 
 Holy Communion, the Minister shall know any to be an 
 open and notorious evil liver, or to have done any wrong 
 to his neighbors by word or deed, so that the Congre- 
 gation be thereby offended ; he shall advertise him, that 
 he presume not to come to the Lord's Table until he 
 have openly declared himself to have truly repented 
 and amended his former evil hfe, that the Congregation 
 may thereby be satisfied ; and that he hath recompensed 
 the parties to whom he hath done wrong; or at least de- 
 clare himself to be in full purpose so to do as soon as 
 he conveniently may." 
 
 In these Rubrics it will be seen that a very solemn 
 responsibility is laid upon the soul of the minister him- 
 self who is w^atching for the souls of his people, and 
 one which he cannot shirk from himself or upon any 
 other, and which he cannot divide with any other. If 
 discipline in a needful case is ever exercised, he must 
 initiate it. 
 
 " The same order shall the Minister use with those 
 
 * ConstitutioD of the Protestant Episcopal Church, Art. 6. 
 
THE COMPREHENSIVE CHURCH. I59 
 
 betwixt whom lie perceiveth malice and hatred to reign, 
 not suffering them to be partakers of the Lord's Table 
 until he know them to be reconciled. And if one of 
 the parties, so at variance, be content to forgive from 
 the bottom of his heart all that the other hath trespassed 
 against him, and to make amends for that wherein he 
 himself hath offended ; and the other party will not be 
 persuaded to a godly unity, but remain still in his f row- 
 ardness and malice ; the Minister in that case ought to 
 admit the penitent person to the Holy Communion, and 
 not him that is obstinate. Provided, that every Minis- 
 ter so repelling any, as is herein specified, shall be 
 obliged to give an account of the same to the Ordinary, 
 as soon as conveniently may be." 
 
 These Rubrics are condensed in Title II., Canon 12, 
 Section 2, as follows : " If any persons within this 
 Church offend their brethren by any wickedness of 
 life, such persons shall be repelled from the Holy Com- 
 munion agreeably to the Rubric." 
 
 Every layman, subjected to discipline as above, has 
 a right of appeal to the Bishop. And if the Bishop 
 think not best to reverse, that is, if he should approve, 
 the action of the clergyman, the person has a right to 
 demand a trial by such ecclesiastical court as is provi- 
 ded for by the canons of the Diocese to which he be- 
 longs. And the decision of such court is definitive. 
 
 Any clergyman who should exercise discipline arbi- 
 trarily and without sufficient and canonical cause, would 
 himself be liable to a prosecution (both civil and eccle- 
 siastical) by the layman or others, for a violation of the 
 canons of the Church. 
 
 If any Bishop, in his action on the report of a cler- 
 
160 THE COMPREHENSIVE CHURCH. 
 
 gyrnan in reference to his suspension of a communicant, 
 or ujjon the appeal of any person repelled, should deal 
 unjustly or arbitrarily, such Bishop may be proceeded 
 against on a charge of violating his ordination vow to 
 " execute discipline," etc., provided the wrong should 
 be so flagrant and clear that " five male communicants 
 of this Church in good standing, belonging to the Dio- 
 cese of the accused, of whom two at least must be Pres- 
 byters," or " seven male communicants of this Church 
 in good standing, of whom two at least shall be Pres- 
 byters, and three of which seven shall belong to the 
 Diocese of the accused " (Title II,, Canon 9), shall be 
 willing to present charges in writing, with a view to the 
 presentment of the Bishop for trial by his peers. This 
 contingency is mentioned simply because we wish to 
 illustrate the whole subject. It is one which never has 
 occurred to our knowledge, and probably never will 
 occur. 
 
 Thus the clergyman and the layman are each pro- 
 tected, the former in the fulfilment of his duty, the 
 latter against the tyranny of an arbitrary clergyman. 
 
 It is perceived from the foregoing statements, that 
 the clergyman has the sole right of exercisilig discipline 
 in the case of a layman ; while it is also perceived that 
 the layman has a right of appeal and of self-protection, 
 if he be innocent, and, indeed, a right of punishing the 
 arbitrary and tyrannical clergyman. 
 
 It may be supposed by some that, under these cir- 
 cumstances, a clergyman will be tempted to relax disci- 
 pline and to deal too leniently with even very unworthy 
 members of the Church. If it were so, it would be bet- 
 ter that the error should be on the side of mercy than 
 
THE COMPREHENSIVE CHURCH. Id 
 
 of severity, upon the acknowledged principle : " Better 
 that ten gnilty should escape than that one innocent 
 should suffer." But to disprove the supposition, let it 
 be remembered that, if the clergyman feels more the 
 temptation to remissness as an individual, he also, as an 
 individual, feels more of responsibility in fulfilling the 
 personal and special trust committed to him. Besides, 
 while he is faithful in discharging his duty, he will in 
 most cases be tender toward the offending. And again, 
 he will have the most powerful and constraining mo- 
 tives to use all possible means of private and pastoral 
 exhortation and remonstrance to reclaim the offending, 
 in order to save himself the necessity of exercising dis- 
 cipline. It is frankly admitted that no system of dis- 
 cipline is free from the defects which come from the 
 weakness and frailty of men. In those communions 
 where discipline is exercised by the members in Church 
 assemblies, or by a few specially deputed, the influences 
 of partisan feelings, or of family connections, or of 
 wealth, or of social or civil position, have been prover- 
 bially, in frequent cases, the occasion of scandals, and 
 have seriously interfered with just decisions. So there 
 may be defects in the method here exhibited ; but we 
 regard it as less open to objections, and better provided 
 with safeguards, than any other. Finally, under the 
 regulations here detailed, besides the peculiar benefits 
 just referred to, there are all the benefits supposed to 
 be incident to discipline by the congregation or Church 
 directly ; for all the individuals who, under other regu- 
 lations, would themselves administer the discipline in 
 their congregational or Church capacity, may now com- 
 pel the clergyman, if he be manifestly too remiss, to 
 
162 THE COMPREHENSIVE CHURCH. 
 
 perform liis duty, under the pain of being brought by 
 them to ecclesiastical trial for neglect of duty and vio- 
 lation of his ordination vows and of the canons of the 
 Church. 
 
 It is to be expected that the experience of the 
 Church, and the occurrence of new facts, will suggest 
 (as has been already done continually) many improve- 
 ments in the details of the whole system of ecclesiastical 
 discipline. There will be a continual approximation 
 toward a perfect system, even if such be never actually 
 attained. Still it is thought that the jmnciples in the 
 present system are both liberal, and just, and efficient ; 
 and while they secure all the members of the Church 
 against the tyranny of the ministers or of the brethren, 
 they at the same time provide ample and effective in- 
 strumentalities for promoting the peace and honor of 
 the Church, and for advancing the Christian holiness of 
 its members. 
 
 We believe that the principles of ecclesiastical dis- 
 cipline in the Protestant Episcopal Church are proper 
 for an extensive, all-embracing Church. 
 
 SECTION XII. 
 
 PUBLIC WORSHIP, 
 
 Public worship in the Protestant Episcopal Church by Precoraposcd For- 
 mularies — shall not discuss their propriety — the substance of them 
 generally approved and admired — reference to an answer to some ob- 
 jections — generally used by dissenters in England — ^^not in this coun- 
 try — but preferred by many of the pious and intelligent non-Episcopal 
 clergy, and by many of their laity, iu our country — the Festivals and 
 
THE COMPREHENSIVE CHURCH. 163 
 
 Fasts of the Protestant Episcopal Church observed in many denom- 
 inations — the reading of the Bible without note or comment in public 
 worship becoming more common in other denominations — also the 
 responsive social reading of the Scriptures and worship better un- 
 derstood — the Liturgies of the Protestant Episcopal Church under 
 the control of the Church — may be changed by a majority (in the 
 General Convention) to any extent, even to abrogation — subject of 
 changes sometimes discussed — when necessary or generally desired 
 will be accomplished — those who love uniformity and order of some 
 sort in public worship, may be united in the Protestant Episcopal 
 Church. 
 
 It is already well known to the reader, probably, 
 that on all solemn stated occasions where an Episcopal 
 Congregation is convened for the purpose of public 
 worship, a precomjposed form is employed for the pur- 
 pose of directing uniformly and regularly the various 
 devotional exercises of the assembly. 
 
 Our object here is not to discuss the propriety or 
 the advantages of employing such a form. 
 
 As to the particular forms of the Protestant Epis- 
 copal Church, we believe that if any of our readers, of 
 whatsoever Christian denomination he may be a mem- 
 ber, will take the trouble to peruse candidly the various 
 contents of the Book of Common Prayer of the Prot- 
 estant Episcopal Church, he will be ready not only to 
 tolerate it, but he will esteem it as able and as interest- 
 ing a leader of his devotions as any to Avhich he may 
 have been accustomed.* 
 
 The conviction is growing upon the public mind of 
 
 * An able answer to several of the most common prejudices against 
 the Liturgy of the Protestant Episcopal Church — prejudices originating 
 altogether in a misapprehension of the subject — may be found in a quo- 
 tation from the Rev. Calvin Colton's " Thoughts on the Religious State 
 of the Country," in the Appendix, No. D. 
 
164 THE COMPREHENSIVE CHURCH. 
 
 Protestant Christians that precomposed formularies of 
 devotion are important. The Eev, Calvin Colton, who 
 spent several years in England (himself being then a 
 minister of the Presbyterian Church), wiites as follows : 
 " Having been intimate with Dissenters while in that 
 country, I can say with pleasure that I never discovered 
 among dissenting ministers and the most enlightened of 
 their laity any degree of prejudice against the Liturgy, 
 but rather a partiality in favor of it. Indeed, the entire 
 Liturgy is actually used in a vast many dissenting chap- 
 els of London and over the kingdom. The whole of 
 Lady Huntingdon's Connection use it ; it is used in 
 Whitfield's Chapels, at Tottenham Court Poad, and 
 at the Tabernacle, Moorfields, and in many others that 
 might be named. I am clearly of opinion that there is 
 little or no obstacle in the way of the return of the 
 great majority of Dissenters to the bosom of the Eng- 
 lish Church, except the union of Church and state." 
 
 It is not true, indeed, that in this country non-Epis- 
 copalians have yet commenced the practice of using 
 the Liturgy regularly. The prejudices have heretofore 
 been too strong against it. But these are wearing away, 
 perhaps, we may say, in a great measure worn away. 
 The writer has been acquainted with many very re- 
 spectable non-Episcopal ministers of various denomina- 
 tions ; and in conversation with them on this subject, 
 they have almost uniformly conceded their approval of 
 a Liturgy, and not unfrequently they have expressed 
 warmly their own desire to use one. Similar views are 
 expressed often among the more intelligent of their 
 laity. The Book of Common Prayer is now much 
 more generally known ; portions of it are extensively 
 
THE COMPREHENSIVE CHURCH. 165 
 
 used, with its Anthems, its Glorias, its Te Deum, its 
 Gloria in Excelsis, its Collects and Prayers, in their 
 public worship ; and we believe that, in the large ma- 
 jority of the extemporaneous public prayers of the pres- 
 ent day, passages of the Liturgy will be recognized, 
 naturally and liberally incorporated therein. 
 
 Then, again, the solemn religious Festivals and Fasts 
 of the Protestant Episcopal Church are commonly ap- 
 proved ; and the more important of these special re- 
 ligious anniversaries, such as Christmas, Easter, "Whit- 
 sunday, are now very generally observed in our country. 
 
 The extensive reading of the Bible, without note or 
 comment, which is so j^rominent in all Episcopal ser- 
 vices, is becoming more common, and is made more 
 prominent in the services of other denominations. 
 
 So, too, the responsive reading of the Scriptures, 
 and the responsive worship, which make every Epis- 
 copal Church like the social family group of worship- 
 pers, are better understood, and are even recommended 
 often as worthy of imitation. 
 
 Our object is not to discuss the principle on which 
 Liturgies are composed, nor to explain or apologize for 
 the Liturgy of the Protestant Episcopal Church. We 
 have stated briefly the above facts to illustrate the as- 
 sertion, that the public are not so much opposed to a 
 Liturgy as to the Liturgy ; and not so much opposed to 
 the substance of the Liturgy as to the particular arrange- 
 ment of its parts. Some think it too long, others too 
 diversified ; some think it too general, others too partic- 
 ular ; but all think it good, all admire it. 
 
 Our object in this section is to call attention to the 
 fact that the Liturgical Formularies, the public worship 
 
166 THE COMPREHENSIVE CHURCH. 
 
 or Common Prayer of tlie Protestant Episcopal Church, 
 are all under tlie control of the Church. They may be 
 changed to any extent which, to the majority of the 
 whole Church represented in the General Convention, 
 may seem advisable. The General Convention has the 
 whole subject under its cognizance. Any General Con- 
 vention may propose an alteration or addition to any 
 extent, and it must inform the several Diocesan Con- 
 ventions of the proposal ; and if the next General Con- 
 vention thereafter approve it, tlie proposed alteration or 
 addition becomes the law of the Church. Thus changes 
 may at any time, and to any extent, be effected, accord- 
 ing to the varying circumstances and wants of the whole 
 Church.* 
 
 The subject of modifications in the Liturgy has fre- 
 quently been touched upon, and been considerably dis- 
 cussed, in the General Convention. Some modifications 
 have been introduced ; others, wlien proposed, have 
 been rejected. There has never yet been any expres- 
 sion of opinion, sufiiciently general and sufficiently defi- 
 nite, by the wliole Church, to warrant or authorize any 
 very extensive changes. But the spirit of the General 
 Convention is hberal, and necessarily so from the mode 
 of its organization ; and whensoever there shall be any 
 sufficiently general and definite demonstration by the 
 Church that extensive changes are demanded, then such 
 changes will be accomplished. 
 
 It has been supposed that, in the matter of public 
 
 worship, there is an inflexible stillness in the Protestant 
 
 Episcopal Church ; that this Church is bound down to 
 
 a fixed and invariable form, which can never be mod- 
 
 * Constitution of the Protestant Episcopal Church, Art. 8. 
 
THE COMPREHENSIVE CHURCH. 1G7 
 
 ified nor adapted to the changes in the public sentiment 
 or taste, or to the varying circumstances and wants of 
 society. It appears from our statements that this com- 
 mon supposition is altogether erroneous ; that, in the 
 matter of public worship, the phabiHty of the Church is 
 as manifest as in all its other arrangements ; that in this, 
 as in everything else, the will of the majority of the 
 whole Church is the supreme law. 
 
 It is astonishing what misapprehensions prevail in 
 regard to tliis subject. It seems to be supposed that a 
 rigid and arbitrary set oi forms is necessary to the very 
 structure of an Episcopal Church. But, indeed, a jper- 
 fect Episcopal Church may exist without any precoma 
 posed foj'ms whatsoever. It is, however, generally 
 maintained by Episcopalians that the use of some pre- 
 composed Formularies of public worship are Scrijjtural. 
 The views of the Protestant Episcopal Church on this 
 whole subject of the use and obligation of fomis and 
 ceremonies are expressed frequently and clearly, not 
 only in the eighth Article of its General Constitution, 
 but in its various standards. Thus, in the thirty-fourth 
 Article it is written : " Every particular or National 
 Church hath authority to ordain, change, and abolish 
 ceremonies or rites of the Church, ordained only by 
 man's authority, so that all things be done to edifying." 
 To the same effect the Preface to the Book of Common 
 Prayer, at its very beginning, declares : 
 
 "It is a most invaluable part of that blessed liberty 
 wherewith Christ hath made us free, that in His wor- 
 ship different forms and usages may without offence be 
 allowed, provided the substance of the Faith be kept en- 
 tire ; and that in every Church what cannot be clearly 
 
168 THE COMPREHENSIVE CHURCH. 
 
 determined to belong to Doctrine must be referred to 
 Discipline, and therefore, by common consent and au- 
 thority, may be altered, abridged, enlarged, amended, or 
 otherwise disposed of, as may seem most convenient for 
 the edification of the people, ' according to the various 
 exigencies of times and occasions.' 
 
 " The Church of England, to which the Protestant 
 Episcopal Church in these States is indebted, under 
 God, for her first foundation and a long continuance of 
 nursing care and protection, hath, in the Preface of her 
 Book of Common Prayer, laid it down as a rule, that 
 ' The particular Forms of Divine Worship, and the Kites 
 and Ceremonies appointed to be used therein, being 
 things in their own nature indifferent and alterable, and 
 so acknowledged, it is but reasonable that, upon weighty 
 and important considerations, according to the various 
 exigencies of times and occasions, such changes and al- 
 terations should be made therein, as to those who are 
 in places of authority should, from time to time, seem 
 either necessary or expedient.' 
 
 " The same Church hath not only in her Preface, 
 but likewise in her Articles and Homilies, declared the 
 necessity and expediency of occasional alterations and 
 amendments in her Forms of Public Worshij) ; and we 
 find accordingly, that, seeking to ' keep the happy mean 
 between too much stiffness in refusing, and too much 
 easiness in admitting variations in things once advisedly 
 established, she hath,' etc." 
 
 From these extracts it appears that the sense of the 
 Church on the subject has been clearly and unqualifiedly 
 expressed. 
 
 Now, granting for the occasion that the present ar- 
 
THE COMPREHENSIVE CHURCH. 169 
 
 rangements of the forms and modes of public worship 
 in the Protestant Episcopal Church are not, in every 
 respect, such as would be acceptable to the majority of 
 all the Christians of our country if they were united in 
 one Church, is it not at the same time perfectly mani- 
 fest that, if they were all united in the Protestant Epis- 
 copal Church, they might at once, and according to the 
 existing laws of this Church, make such arrangements 
 as to such majority would be entirely satisfactory ? Is 
 it not also manifest that the majority, which exists at 
 any time in this Church, may regulate, to suit itself and 
 to accomplish what to it may appear the benefit of the 
 whole, the entire order and method of public worship ? 
 
 SECTION XIII. 
 
 RIGHTS OF THE LAITY. 
 
 Arrangement under a single view of previous observations — the laity an 
 order in the Protestant Episcopal Church — their rights in parishes — 
 rights in Diocesan Conventions — rights in the standing committees — 
 rights in the General Convention — rights of Church membership — 
 rights in ecclesiastical trials of discipline — rights of full and perpetual 
 self-protection — their pecuUarity as a constituent order in the Church 
 insisted upon — the Protestant Episcopal Church worthy of the appro- 
 bation of all Christians. 
 
 We propose to offer nothing new in this section, but 
 to recapitulate or arrange, under a single view, the rights 
 of the laity which have been unfolded as they have 
 come up in the course of our preceding observations. 
 
 The laity are recognized as a distinct and independ- 
 ent order in the Protestant Episcopal Church. They 
 8 
 
170 THE COMPREHENSIVE CHUKCH. 
 
 have a constitutional or chartered right to act in all the 
 legislative affairs of the Church without exception ; and 
 this, not as they happen to be members of legislative 
 bodies, but as a separate and independent order always 
 represented in those bodies. 
 
 To be somewhat more particular : 
 
 I. The laity have a right to manage their own pa- 
 rochial affairs as members of separate and independent 
 parishes, and to elect their own ministers and settle 
 them. 
 
 This right of the laity to the entire control of pa- 
 roclual affairs in the calling of ministers is, as is evident, 
 a thorough recognition of the Congregational theory of 
 the absolute independence of local congregations. But, 
 practically, it is not always best for even strong parishes ; 
 and it works very badly in the case of feeble parishes 
 not able to support themselves. It leaves many parishes 
 unsupplied, and many clergy unemployed. It is in- 
 consistent with the legitimate and proper influence of 
 a Bishop, who, in his paternal relations to both clergy 
 and people, is and ought to be the best adviser, and can 
 understand best what is needed by all. Even the Con- 
 gregationalists and Presbyterians, theoretically denying 
 Episcopacy, in their missionary efforts at the "West, 
 where the stations are dependent uj)on outside help, 
 have felt the inconvenience and the practical impossi- 
 bility of carrying out their own theory, and have ap- 
 pointed for their missionary districts general agents, or 
 overseers or bishops, who exercise in all this matter of 
 parochial and ministerial relations just that Episcopal 
 oversight and control which ought to be granted by 
 law to the Bishops of the Protestant Episcopal Church. 
 
THE COMPREHENSIVE CHURCH. 171 
 
 The right of the laity in the one case here commented 
 on is the only one which the writer thinks to be excess- 
 ive and not to be praised. In all their other rights, as 
 now to be further stated, he sympathizes heartily. See 
 also Section III., under the third head. 
 
 II. The laity have the right to hold corporate funds, 
 to appoint their o^ti parish officers, etc. ; and, finally, 
 to elect or appoint and send lay delegates from the sev- 
 eral parishes to represent them in the Diocesan Conven- 
 tions. 
 
 III. They have a right, as a separate order^ in the 
 Diocesan Conventions, in the discussion and passage of 
 all legislative acts ; in the apj)ointment of all conven- 
 tional committees and officers ; in the election of stand- 
 ing committees ; in the regulation of ecclesiastical disci- 
 pline, etc. ; and finally, in the election of all the Dio- 
 cesan Bishops of the Church, and in the election of cler- 
 ical and lay deputies to the General Convention. 
 
 They have a right in the Diocesan Conventions, we 
 repeat, being a separate and independent order, to a 
 separate vote as such, and in this to an absolute veto on 
 all proceedings whatsoever of these Conventions. If it 
 should so happen that only a single layman should be 
 present as a delegate in any organized Convention, he 
 would represent the order of the Laity, and as such 
 would have a right to the separate vote, and to the veto 
 power, just as if all the lay delegates from all the par- 
 ishes of the Diocese were present. 
 
 lY. They have a right, as members of the standing 
 committee in many of the Dioceses, to act directly, as 
 well as representatively, in advising the Bishop ; in de- 
 ciding (during the interims of the General Convention) 
 
irZ THE COMPREHENSIVE CHURCH. 
 
 iij)on the election of Bisliops by other Dioceses ; in 
 short, in exercising all the manifold and important 
 functions of that body, and especially in recommending 
 all candidates for orders, first to be received as candi- 
 dates by the Bishop, and afterward to be ordained by 
 the Bishop. 
 
 "VVe believe that in this last mentioned fact (as in 
 others) the laity in the Protestant Episcopal Church 
 exercise a power beyond that exercised by them in any 
 other denomination whatsoever. They have something 
 to do, and a right to do something, in everything apper- 
 taining to the interests or the duties of the Chm-ch. No 
 person can be either received as a candidate for orders, 
 or afterward be ordained, without the consent and rec- 
 ommendation of the standing committee. The laity in 
 those Dioceses wherein they are members of this body 
 may control the very power of ordination. The minis- 
 ters in all other denominations, as we understand, do 
 actually have the sole charge and control in the licensing 
 or appointing of ministers. The ordination of ministers 
 (already licensed) in the Congregational Churches is 
 nearly equivalent to the settlement or institution of 
 ministers in the Protestant Episcopal Church. 
 
 V. They have a right, as an order, in the General 
 Convention, to act in the arrangement and regulation 
 of all the formularies of the Church and modes of pub- 
 lic worship ; in all the legislation of that body ; and, 
 finally, in the recommendation and appointment of all 
 the Bishops of the Church. 
 
 They have a right, in the General Convention, not 
 only to free discussion, but also to a sejoarate vote, and 
 to a veto power, in every act of that body. If it should 
 
THE COMPREHENSIVE CHUKCH. 173 
 
 SO happen that in any General Convention tliere should 
 be but a single lay deputy present, while all the clergy 
 and all the Bishops from all parts of the country were 
 also present, that single layman would represent his 
 order for the whole United States, and, as such, miglit 
 claim his separate vote, and his veto, in all the doings 
 of the body. 
 
 VI. They have a right to all the privileges of Church 
 membership, whensoever they give the evidence in their 
 life, and are willing to confess with their mouth, that 
 they are devoted to the service of God in the disciple- 
 ship of the Lord Jesus Christ. 
 
 YII. They have a right to a fair trial in any cases 
 of ecclesiastical discipline, and a right not only to pro- 
 tect themselves from arbitrary or oppressive treatment 
 in such cases, but also to restrain and even to punish 
 those who would thus tyrannize over them. 
 
 !Not to be more minute (for the reader can extend, 
 from the preceding sections, the catalogue of rights), we 
 will state that — 
 
 VIII. Finally, they have a constitutional and char- 
 tered right, and the power also, to protect themselves in 
 the full and perpetual enjoyment of all their rights. 
 
 The point which we wish our readers to observe 
 most attentively in these statements is this : that the 
 laity are always regarded (and constitutionally regarded), 
 in the Protestant Episcopal Church, as a separate and 
 independent order ; and their influence is felt, not only 
 as they happen to be good debaters, or happen to num- 
 ber more or less in an ecclesiastical body, but as they 
 are a constituent order ; so that whether they lead or 
 not in the debates, and whether they are few or many 
 
174 THE COMPREHENSIVE CHUROH. 
 
 in the body, they have always, as an order, their inde- 
 pendent and legitimate controlling power. 
 
 We ask our readers to reflect upon the facts here 
 •presented, and decide for themselves whether any sys- 
 •tem can be more purely democratical and representative, 
 •in the best sense of these terms, as providing for the 
 .action of all its members in all its concerns ; whether 
 ,any system can be more intrinsically and uniformly just, 
 either in its organization or in its operation ; whether 
 .any system can be more deserving of the approbation of 
 •all humble-hearted and free-hearted Christians. 
 
 SECTION XIV. 
 
 BAPTISM. 
 
 The meaning of Baptism — explained in the 2'7th Article — the Baptismal 
 Service to be interpreted by this Article — doctrine compared with the 
 standards of the Methodist, the Presbyterian, and the Congregational 
 Churches — the mode of Baptism — immersion or affusion — adults and 
 infants — requisites for Baptism — witnesses for adults — sponsors for 
 children — duties of witnesses and sponsors — Baptism followed by 
 confirmation — will be shown to meet the views of all Christians — 
 Baptism the Sacrament of the Confession of Christ— this the view of 
 the Protestant Episcopal Church — a Scriptural view — two conditions 
 of salvation, Faith and Baptism — St. Mark — a spiritual condition 
 and an apparently ceremonial one — confession of Christ in Baptism — 
 St. Luke — St. Matthew — St. Paul in Romans — history of the Acts — 
 confession of the Eunuch — St. Paul in 1 Corinthians — 1 Peter — Bap- 
 tismal Confession a part of Baptism — history of the Church — infant 
 Baptism reconcilable with the Baptismal Confession. 
 
 Wk pro(;eed to consider the sacrament of Baptism 
 as held in the Protestant Episcopal Church. 
 
THE COMPREHENSIVE CHURCH. I75 
 
 I. The meaning of Baptism. — This is explained in 
 tlie 27tli Article of Religion, by \\'liicli also the office 
 for the administration of Baptism is to be interpreted, 
 as follows : 
 
 " Baptism is not only a sign of profession, and mark 
 of difference, whereby Christian men are discerned from 
 others that be not christened ; but it is also a sign of re- 
 generation or neAV birth, whereby, as by an instrument, 
 they that receive baptism rightly are grafted into the 
 Church ; the promises of the forgiveness of sin, and of 
 our adoption to be the sons of God by the Holy Ghost, 
 are visibly signed and sealed ; faith is confirmed, and 
 grace increased by virtue of prayer unto God. The 
 baptism of young children is in any wise to be retained 
 in the Church, as most agreeable with the institution of 
 Christ." * 
 
 Please observe that, in the first clauses of this Arti- 
 cle, Baptism is declared to be the Sacrament of the 
 Confession of Christ. We shall expand the doctrine 
 more fully in the latter part of this section. 
 
 * This Article is substantially the same with those of most other or- 
 thodox denominations. The I7th Article of the Methodist Episcopal 
 Church (formed upon the above) reads thus : " linptism is not only a 
 sign of profession, and mark of difference, whereby Christians are dis- 
 tinguished from others that are not baptized ; but it is also a sign of re- 
 generation, or the new birth. The baptism of young children is to be 
 retaiaed in the Church." The Confession of Faith of the Presbyterian 
 Church in the United States, in the 28tli Cliapter, is similar: "Baptism 
 is a sacrament of the New Testament, ordained by Jesus Christ, not only 
 for the solemn admission of the party baptized into the visible Church, 
 but also to be unto him a sign and seal of the covenant of grace, of his 
 engrafting into Christ, of regeneration, of remission of sins, and of his 
 giving up unto God, through Jesus Christ, to walk in newness of life : 
 which sacrament is, by Christ's own appointment, to be continued in His 
 
17G THE COMPREHENSIVE CHURCH. 
 
 II. The mode of Baptism. — This is bj dipping or by 
 affusion, at the option of the individuah The Rubric 
 in the public baptism of infants is : " He (the minister) 
 shall dip it in the water discreetly, or shall pour water 
 upon it." The Rubric in the public baptism of adults 
 is similar : " The minister then shall dip him in the 
 water, or pour water upon him." 
 
 Baptism is administered to both adults and infants. 
 
 1. Adults. — The requisites for the ordinance, in the 
 case of adults, are conversion, a new heart, whatsoever 
 is implied in the discipleship of Christ, a willingness 
 
 Church until the end of the world. II. The outwai'd element to be used 
 ifl this sacrament is water, wherewith the party is to be baptized in the 
 name of the Father, and of the Son, and of the Holy Ghost, by a minis- 
 ter of the Gospel, lawfully called thereunto. III. Dipping of the person 
 into the water is not necessary ; but baptism is rightly administered by 
 pouring, or sprinkling water, upon the person. IV. Not only those that 
 do actually profess faith in, and obedience unto Christ, but also the in- 
 fants of one or both believing parents, are to be baptized." (Pp. 120- 
 122.) The same words are in the Saybrook platform, generally approved 
 by the Congregational Churches of New England. Both are nearly liter- 
 ally the same with the 29th Chapter of the Confession of Faith owned 
 and consented to by the messengers of the Churches assembled at Bos- 
 ton, in New England, May 12, 1G80 (see Mather's "Magnalia," Vol. II., 
 Hartford, 1820, p. 1Y7). The language of the larger or Westminster 
 Catechism (question 165) is : "Baptism is a sacrament of the New Testa- 
 ment, wherein Christ hath ordained the washing with water in the name 
 of the Father, and of the Son, and of the Holy Ghost, to be a sign and 
 seal of engrafting into Himself, of remission of sins by His blood, and 
 regeneration by His spirit ; of adoption, and resurrection unto everlasting 
 life ; and whereby the parties baptized are solemnly admitted into the 
 visible Church, and enter into an open and professed engagement to be 
 wholly and only the Lord's." These various Articles we believe to be all 
 capable of a Scriptural interpretation ; and certainly that of the Protes- 
 tant Episcopal Church is, to say the least, as definite and guarded and un- 
 exceptionable as any of them all. 
 
THE COMPREHENSIVE CHURCH. 177 
 
 to assume the obligations contained in the answers to 
 the questions propounded to the person at the time of 
 administering the rite. These questions and answers 
 have been abeady quoted in Section YIII., on Admis- 
 sion to the Sacraments, where the reader may find them. 
 The same requisites are declared in the Eubric prehm- 
 inary to the service for " the ministration of baptism to 
 such as are of riper years and able to answer for them- 
 selves," as follows : 
 
 " When any such persons as are of riper years are to 
 be baptized, timely notice shall be given to the minis- 
 ter ; that so due care may be taken for their examina- 
 tion, whether they be sufficiently instructed in the prin- 
 ciples of the Christian religion ; and that they may be 
 exhorted to prepare themselves, with prayers and fast- 
 ings, for the receiving of this holy sacrament. And if 
 they shall be found fit," etc. 
 
 Every adult is expected to have certain " chosen wit- 
 nesses," called godfathers and godmothers, who shall 
 stand by his or her side during the administration of 
 the rite ; and whose duty it shall be (it being thus j^ub- 
 licly and voluntarily assumed) to exercise a special watch 
 and care over the baptized person. At the close of the 
 service of adult baptism, the minister addresses these 
 " chosen witnesses " as follows : 
 
 " Forasmuch as these persons have promised, in your 
 presence, to renounce the devil and all his works, to be- 
 lieve in God, and to serve him ; ye must remember that 
 it is your part and duty to put them in mind what a 
 solemn vow, promise, and profession they have now 
 made before this congregation, and especially before 
 you their chosen witnesses. And ye are also to call 
 
178 TUE COMPREHENSIVE CHURCH. 
 
 upon them to use all diligence to be rightly instructed 
 in God's lioly Word ; that so iheij may grow in grace, 
 and in the knowledge of our Lord Jesus Christ, and live 
 godly, righteously, and soberly, in this present world." 
 
 2. Infants. — There is but "one baptism." This 
 principle the Protestant Episcoj^al Church consistently 
 maintains. It is the same rite and implying the same 
 essential ideas, whether administered to the adult or the 
 infant ; there is no such thing as one baptism for adults 
 and another for infants ; consequently no infant is al- 
 lowed to be baptized, unless there are with it sponsors, 
 or sureties to assume, in its hehaJf, as a legal and valid 
 act, the obligations of the ordinance. The following 
 passage from the Church Catechism will illustrate our 
 remarks : 
 
 " Question. What is required of j)ersons to be bap- 
 tized ? 
 
 A7iswer. Repentance, whereby they forsake sin ; and 
 faith, whereby they steadfastly believe the promises of 
 God made to them in that sacrament. 
 
 Question. Why then are infants baptized, when by 
 reason of their tender age they cannot perform them ? 
 
 Answer. Because they promise them both by their 
 sureties ; which promise, when they come to age, them- 
 selves are bound to perform." 
 
 The obligations assumed are precisely the same, in 
 baptism, with the infant as with the adult, the sponsor 
 answering " in the name of the child," as his legal proxy 
 or representative. 
 
 The duties of the sponsors are expressed in the fol- 
 lowing exhortation to them at the close of the service 
 of infant baptism : 
 
THE COMPREHENSIVE CHURCH. I79 
 
 " Forasmucli as this child hath promised by you his 
 sureties to renounce the devil and all his works, to be- 
 Heve in God, and to serve Him ; ye must remember 
 that it is your parts and duties to see that this infant be 
 taught, so soon as he shall be able to learn, what a solemn 
 vow, promise, and profession he hath here made by you. 
 And that he may know these things the better, ye shall 
 call upon him to hear sermons ; and chiefly ye shall pro- 
 vide that he may learn the Creed, the Lord's Prayer, 
 and the Ten Commandments, and all other things which 
 a Christian ought to hnow and helieve to his sonVs 
 health / and that this child may be virtuously brought 
 up to lead a godly and a Christian life ; remembering al- 
 ways that baptism doth represent unto us our profession, 
 which is, to follow the example of our Saviour Christ, 
 and to be made like unto Him ; that as He died, and 
 rose again for us, so should we, who are baptized, die 
 from sin, and rise again unto righteousness ; continually 
 mortifying all our evil and corrupt affections, and daily 
 proceeding in all virtue and godliness of living." 
 
 It is not required that either of the j^arents shall be 
 communicants ; the Church itself being wilhng, in the 
 provision of sponsors, to supply the place of parents ; it 
 being thought, likewise, unjust to deprive the children 
 of the privilege of Church membershij), and of being 
 dedicated to the Lord by the public act of the Church 
 and its ministers, on account of the negligence or fault 
 of the parents.* 
 
 * It is almost unnecessary to add, after exhibiting tlie peculiar office 
 and duty of sponsors, that these ought always to be communicants, and 
 tliat no minister may be justified in aduiitting children carelessly to bap- 
 tism, without regard to the Christian character of their sponsors. 
 
180 THE COMPREHENSIVE CHURCH. 
 
 III. The act of baptism is always followed by the 
 rite of Confimiation. 
 
 The rale in the case of adults is in the Rubric at the 
 end of adult baptism : 
 
 " It is expedient that every person thus baptized 
 should be confinued by the Bishop, so soon after his 
 baptism as conveniently may be ; that so he may be ad- 
 mitted to the Holy Communion." 
 
 The rule, in the case of infants, is in the concluding 
 exhortation to the sponsors : 
 
 " Ye are to take care that this child be brought to 
 the Bishop to be confirmed by him, so soon as he can 
 say the Creed, the Lord's Prayer, and the Ten Com- 
 mandments, and is sufficiently instructed in the other 
 parts of the Church Catechism set forth for that ])ur- 
 jposer 
 
 This exhortation is interpreted, as may be proved 
 by a collation of the offices referred to, as meaning a 
 spiritual and experimental knowledge of religion, as 
 opened in these means of instruction, a willingness and 
 preparedness to assume the whole baptismal vow. 
 
 We liope in our next section to show that the views 
 of Bai3tism held in the Protestant Episcopal Church are 
 such as to reconcile completely and beautifully the op- 
 posing opinions entertained on the subject by different 
 denominations. 
 
 I Y. Baptism, in the view of the Protestant Ejjiscopal 
 Church, as interpreted by the aiTangements and rubri- 
 cal directions of the baptismal offices, is the Sacrament 
 of the Confession of Christ. 
 
 This view is so held because it is the teaching of 
 Holy Scri2)ture, and has been so received and witnessed 
 
THE COMPREHENSIVE CHURCH. 181 
 
 by the universal consent and practice of the Church in 
 all ages. 
 
 The Scriptural argument is very simple and conclu- 
 sive. When our Saviour ascended into heaven, He pub- 
 lished two grand conditions of salvation for all men in 
 all ages : " He that believeth and is baptized shall be 
 saved, but he that believeth not shall be damned " (St. 
 Mark 16 : 16). Of these two, one is subjective and the 
 other objective ; one is an internal and spiritual condi- 
 tion, the other an external and seemingly ceremonial 
 condition. And these are the only two. All other ap- 
 jparent conditions must be classified under the one or 
 the other of these two. 
 
 Thus this first condition oi faith includes (if not in 
 rigid metaphysical definition, yet in the actual expe- 
 rience of believers, and also in the careful analysis of 
 God's Word) repentance, and love, and all spiritual 
 Christian affections — all those spiritual qualifications 
 which prepare the soul for the kingdom of heaven. 
 Up to this point, I suppose, there will be a general 
 agreement in our statement. 
 
 But when we come to that second and seemingly 
 ceremonial one of the two great conditions of salvation, 
 Baptism, people hesitate to accept it, and chiefly be- 
 cause they do not comprehend it in this sense of it, as 
 the Sacrament of the Confession of Christ. For our 
 Lord said : " Whosoever therefore shall confess me be- 
 fore men, him will I confess also before my Father 
 which is in heaven, and (as in St. Luke 12 : 8) before 
 the angels of God. But whosoever shall deny me be- 
 fore men, him will I also deny before my Father which 
 is in heaven, and (as in St. Luke 12 : 0) before the an- 
 
183 THE COMPREHENSIVE CHURCH. 
 
 gels of God " (St. Matthew 10 : 32, 33). Did the Lord 
 here mean to announce a thir'd condition of salvation, 
 when afterward He sent His apostles to disciple all na- 
 tions with only two f Certainly not. He doubtless had 
 prospective reference to that Sacrament of Confcssiou 
 which He was so soon to institute for all the future. It 
 was not a mere general confession of Him as made by 
 nominal Christians, which gives no avaihng testimony to 
 His cause and His sovereignty, but that one significant 
 and world-daring confession of Him in the Sacrament 
 of Baptism, that permanent admission to His Church of 
 one who thus stands as a perpetual confessor of Christ ; 
 for " by one SjDirit are we all baptized into one body." 
 So on the day of Pentecost the " three thousand were 
 baptized," confessing His name, and " the Lord added 
 to the Church daily such as should be saved." 
 
 How beautifully consistent this view is with the 
 words of St. Paul, when he, led by his Master's inspira- 
 tion, announced the same ttco great conditions of salva- 
 tion under the Christian dispensation, substituting the 
 word " confession " for the word " baptism," as convey- 
 ing its essential idea ! For he writes, as the summing 
 up or conclusion of his strong argument to the Romans : 
 " The righteousness (or justification, or plan of justifica- 
 tion) which is of faith speaketh on this wise : Say not in 
 thine heart. Who shall ascend into heaven ? (that is, to 
 bring Christ down from above ;) or. Who shall descend 
 into the deep ? (that is, to bring up Christ again from the 
 dead.) But wdiat saith it ? The word is nigh thee, 
 even in thy mouth and in thy heart : that is, the word 
 of faith which we preach ; that if thou shalt confess 
 with thy mouth the Lord Jesus, and shalt believe in 
 
THE COMPKEHEXSIVE CHUKCH. 183 
 
 thine heart that God hath raised him from the dead, 
 thou shalt be saved. For with the heart man hclieveth 
 unto righteousness (or justification) ; and with the mouth 
 confession is made unto salvation " (Romans 10 : 6-10). 
 How distinctly does St. Paul bring out the same two 
 great conditions whicli our Saviour uttered, as recorded 
 by St. Mark ! Believing in Christ, and confessing 
 Christ in the one appointed mode of confession, that 
 is, in Baptism, thus by perpetual membership in the 
 Church becoming a perpetual confessor — these two, as 
 we interpret St. Paul by his Master, are the two grand 
 conditions of salvation. How intelligible and very clear 
 to our understanding are these two essential conditions 
 of the ISTew Covenant ! 
 
 With this view agrees the history of Christianity. 
 When Philip the deacon baptized the eunuch of Ethi- 
 opia, the eunuch, who had been taught by Philip the 
 claims of Christ's kingdom, said : " See, here is water ; 
 what doth hinder me to be baptized ? " To which 
 Philip replied : " If thou helievest with all thine heart 
 (compare this with St. Paul's expression above quoted), 
 thou mayest." Whereupon the eunuch said : " I believe 
 tliat Jesus Christ is the Son of God." Then Philij) 
 " baptized him." He repeated his creed. He confessed 
 Christ in that first creed of the Christian Church, found- 
 ed upon St. Peter's still earlier confession. He con- 
 fessed this in order to receive his baptism, as a condi- 
 tion and a part of his baptism. And from that day to 
 this the baptismal confession has always been required 
 in the Christian Church as a part of Christian Baptism, 
 and is always renewed and repeated in the Christian 
 worshij). We never cease to be confessors. It was this 
 
184 THE COMPREHENSIVE CHURCH. 
 
 baptismal creed or confession, somewhat expanded as 
 the growing necessities of the Church had required, 
 which St. Paul repeated when he wrote to the Corin- 
 thians (1 Cor. 15 : 3, 4) : " For I delivered (or handed 
 over) unto you, first of all, that which I also received 
 (as handed over unto me at my entrance into Christian- 
 ity), how that Christ died for our sins according to the 
 Scriptures; and that he was buried, and that he rose 
 again the third day according to the Scriptures." 
 
 And in addition to all this, and as a final and com- 
 plete declaration and enforcement of this old view of 
 the Church catholic, agree those memorable words of 
 St. Peter (1 Peter 3 : 21) : " Baptism doth also now 
 save us (not the putting away of the filth of the flesh, 
 but the answer of a good conscience toward God) by 
 the resurrection of Jesus Christ." That is, that which 
 saves us in Baptism is not chiefly the " putting away of 
 the filth of the flesh," the mere washing of the body by 
 the water of the sacrament ; but especially the " answer 
 of a good conscience" (a case of the exegetical gen- 
 itive), the good conscientious answer or response toward 
 God made in Bajjtism ; in other words, the sincere and 
 thoroughly comprehended confession of Christ at our 
 Baptism in the baptismal creed before God — this saves 
 us. How beautifully does Scripture explain itself ! And 
 how consistent with itself it is when we " compare spir- 
 itual things with spiritual ! " 
 
 With this view agree also the unbroken history and 
 testimony of the Church down to the present day, as we 
 shall see more fully in the following section. 
 
 But how can the Baptism of Infants be reconciled 
 with this view, since they cannot consciously make the 
 
THE COMPREHENSIVE CHURCH. 135 
 
 confession required ? We shall see how the Church in 
 all ages has answered the question, and how the Holy 
 Spu-it, who inspired the apostles, ordamed a rite, and 
 estabhshed it in the Church, bj which the difficulty is 
 reconciled and solved. We refer to the following Sec- 
 tion on Confirmation. 
 
 SECTION XV. 
 
 CONFIRMATION, THE SEQUEL OR COMPLEMENT OE INFANT 
 BAPTISM. 
 
 Confirmation follows Baptism-reasons for this rule-the rite of admis 
 sion to the Lord's Supper-no new obligation assumed in it-the re 
 assumption of the Baptismal obligation-analogous, in part, to the 
 ownmg of the Christian Covenant" in other denominations-some 
 grounds on which Confirmation is defended-speoial consideration of 
 the relation of Confirmation to Infant Baptism-Baptism implies vol- 
 untary confession of Christ after faith-Infant Baptism imperfect 
 without some rite attached to it, as a sequel, for adult confession- 
 Confirmation this rite-supported by legal analogies-thia the view 
 of the Protestant Episcopal Church-proved-importance of Con- 
 firm at. on-a part of a Comprehensive System-the Protestant Epis- 
 copal Church differing from all other Protestant communions in this 
 matter, and reconciling their controversies-the foregoing principles 
 applied to the system of Pedobaptist Churches-which are faulty- 
 may be reformed by the system of the Protestant Episcopal Church 
 -applied to the views of Baptists-Confirmation shown to be de/acfo 
 adult Baptism-may be by immersion-Baptists may consistently 
 with their principles unite with the Protestant Episcopal Church- 
 objection answered-our view in perfect accordance with the Con-re- 
 gational system of Baptists-Confirmation, being de facto adult Bap- 
 tism, ,s m harmony with a de/aclo ministry and de/acio sacraments, 
 such as Baptists acknowledge and maintain-the Protestant Episco- 
 pal Church well qualified to unite both Pedobaptist and Baptist com- 
 munions, and thus to restore the unity of the Church of Christ 
 
186 THE COMrREHENSIVE CHURCH. 
 
 Confirmation, we have seen, is expected to follow 
 Baptism as soon as conveniently and properly may be, 
 in the case of those baptized, both in their riper years 
 and in their infancy.* 
 
 * As the form or service for the rite of Confirmation in tlie Protestant 
 Episcopal Church is very short, and as we refer to it frequently in this 
 section, we throw the whole of it, for convenience, into a note. 
 
 The Order of Confirmation, or laying on of hands upon (hose who are 
 baptized and come to years of discretion. 
 
 Upon the day appointed, all that are to be then confirmed, being placed and standing 
 in order before the Bishop ; he, or some other minister appointed by him, shall 
 read this preface following ; 
 
 To the end that confirmation may be ministered to the more edifying 
 of such as shall receive it, the Church hath thought good to order, that 
 none shall be confirmed but such as can say the Creed, the Lord's Prayer, 
 and the Ten Commandments ; and can also answer to such other ques- 
 tions as in the short Catechism are contained : which order is very con- 
 venient to be observed ; to the end that children, being now come to the 
 years of discretion, and having learned what their godfathers and god- 
 mothers promised for them in baptism, may themselves, with their own 
 mouth and consent, openly before the Church, ratify and confirm the 
 same ; and also promise that, by the grace of God, they will evermore 
 endeavor themselves faithfully to observe such things as they, by their 
 own confession, have assented unto. 
 
 Then shall the Bishop say : 
 
 Do ye here, in the presence of God and of this congregation, renew 
 the solemn promise and vow that ye made, or that was made in your 
 name, at your Baptism ; ratifying and confirming the same ; and acknowl- 
 edging yourselves bound to believe and to do all those things which ye 
 then undertook, or your sponsors then undertook for you ? 
 
 And every one shall audibly answer: 
 
 I do. 
 lyinhrip. Our help is in the name of the Lord ; 
 Answer. Who hath made heaven and earth. 
 Bishop. Blessed be the name of the Lord ; 
 Ayiswer. Henceforth, world without end. 
 Bishop. Lord, hear our prayer. 
 
THE COMPREHENSIVE CHURCH. 187 
 
 I. One reason why Confirmation is expected to follow 
 Baj^tism as soon as circumstances warrant, is this : that 
 by Confirmation the person is admitted to the Suj^per of 
 the Lord, and it is thought by the Church that every 
 
 Answer. And let our cry come unto thee. 
 
 Bisliop. Let us pray. 
 
 Almighty and ever-living God, who hast vouchsafed to regenerate 
 these thy servants by water and the Holy Ghost, and hast given unto 
 them forgiveness of all their sins ; strengthen them, we beseech thee, 
 Lord, with the Holy Ghost, the Comforter ; and daily increase in them 
 thy manifold gifts of grace ; the spirit of wisdom and understanding, the 
 spirit of counsel and ghostly strength, the spirit of knowledge and true 
 godliness ; and fill them, Lord, with the spirit of thy holy fear, now 
 and forever. Amen. 
 
 Then all of them in order kneeling before the Bishop, he shall lay his hands upon the 
 head of every one severally, saying : 
 
 Defend, Lord, this thy child [or, this thy servant] with thy heavenly 
 grace ; that he may continue thine forever, and daily increase in thy 
 Holy Spirit more and more, until he come unto thy everlasting kingdom. 
 Amen. 
 
 Then shall the Bishop say : 
 The Lord be with you. 
 Answer. And with thy spirit. 
 
 And all kneeling down, the Bishop sh.all add: 
 
 Let us pray. 
 
 Our Father, who art in Heaven, Hallowed be thy Name ; Thy King- 
 dom come ; Thy Will be done on Earth, as it is in Heaven ; Give us this 
 day our daily bread ; and forgive us our trespasses, as we forgive those 
 who trespass against us ; and lead us not into temptation ; but deliver 
 us from evil. Amen. 
 
 And these Collects : 
 
 Almighty and everlasting God, who makest us both to will and to do 
 those things which are good, and acceptable unto thy Divine Majesty; we 
 make our humble supplications unto thee for these thy servants, upon 
 whom, after the example of thy holy Apostles, we have now laid our 
 hands ; to certify them, by this sign, of thy favor and gracious goodness 
 
188 THE COMPREHENSIVE CHURCH. 
 
 baptized person ought to come, at the earliest oppor- 
 tunity, to the Supper of the Lord. Of course, then, he 
 must come at the earliest opportunity to the preliminary 
 rite. This is a rule of order. 
 
 That Confirmation is this preliminary rite has been 
 shown in the Eubric last quoted, from the close of the 
 office of adult baptism. It is also asserted in the Rubric 
 at the close of the order of Confirmation, which may be 
 seen in the last note (at the foot of this page). 
 
 The Protestant Episcopal Church holds that, after 
 Baptism, no new obligations may be required for ad- 
 mission to the Lord's Suj)per. In Baptism the person 
 confesses, to its full extent, the discipleship of the Lord 
 Jesus Christ ; and this is all that is needed to entitle 
 him to a seat among his fellow-disciples at the Table of 
 their Lord. It holds that it is both inconsistent in itself 
 and unscriptui'al to require of a person, once by its own 
 act already admitted to the name and privileges of a 
 member of the Christian Church, any new or different 
 
 toward them. Let thy Fatherly hand, we beseech thee, ever be over 
 them : Let thy Holy Spirit ever be with them ; and so lead them in the 
 knowledge and obedience of thy Word, that in the end they may obtain 
 everlasting life, through our Lord Jesus Christ ; who, with thee and the 
 Holy Ghost, liveth and reigneth ever one God, world without end. Amen. 
 Almighty Lord, and everlasting God, vouchsafe, we beseech thee, 
 to direct, sanctify, and gov.ern both our hearts and bodies, in the ways 
 of thy laws, and in the works of thy comtoandments ; that through thy 
 most mighty protection, both here and ever, we may be preserved in body 
 and soul, through our Lord and Saviour Jesus Christ. Ameii. 
 
 Then the Bishop shall bless them, saying- thus : 
 
 The blessing of God Almighty, the Father, the Son, and the Holy 
 Ghost, be upon you, and remain with you forever. Amen. 
 And there shall none be admitted to the Holy Communion, until such time as he bo 
 
 confirmed, or bo ready and desirous to be confirmed. 
 
THE COMPREHENSIVE CHURCH. 189 
 
 obligations before he may be allowed to obey his Lord's 
 command : " Do this in remembrance of me." Accord- 
 ingly, in Confirmation there is no new obligation as- 
 sumed. It is nothing more nor less than a solemn re- 
 assumption of the one baptismal obligation. And the 
 Church very properly holds that, if any of its members 
 should be unwilKng to conform to its rales of order, so 
 far as to be unwilling to confess Christ publicly a sec- 
 ond time, and to be made a special subject of the pray- 
 ers of the Church and of its chief earthly pastor for the 
 strengthening grace of the Holy Ghost, he would, by 
 such unwillingness, be proved unfit for the sacred Feast 
 of Christ's hmnble and prayerful discij)les. 
 
 In almost all religious denominations there is some 
 rite, called the " owning of the Christian covenant," or 
 by some other name, which interposes between Baptism 
 and the Supper of the Lord. Confirmation is such a 
 rite. But if in any case a Church should require in 
 such a rite any obligations different from those required 
 in Baptism, it would, by the requisition, be elevating 
 the institutions of" man above the laws of Christ. 
 
 There is a peculiar reference in Confirmation to In- 
 fant Baptism, to which we shall presently ask particular 
 attention. First, however, we will state briefly some of 
 the other grounds on which the rite is defended. 
 
 It is contended that Confirmation was instituted by 
 the Apostles, and administered by them always, as in 
 the Protestant Episcopal -Church, as soon as possible 
 after Baptism ; that the earliest Christian fathers tes- 
 tify to its continuance, and enjoin it in strong terms ; 
 that the Church universal has always practised it ; * that 
 
 * From the Apostolical age to the Protestant Reformation there ia 
 
190 THE COMPREHENSIVE CHURCH. 
 
 it is a most effective bond of unity, by whicli every 
 member of tlie Church becomes introduced personally 
 to his chief pastor under Christ, and voluntarily ac- 
 knowledges his canonical authority and superintend- 
 ence ; that the particular benediction of a venerable 
 man of God and a chief officer in the Church, received 
 in this rite, is desirable ; that to be made a special sub- 
 ject of prayer by the whole Church, met together in the 
 name of Christ, is profitable ; that to repeat the baptis- 
 mal vow of self-consecration to the Lord's service is in 
 itself confirmatory of the disciple's faith and pur^ioses ; 
 that if these considerations were absent, and the rite 
 were simj^ly an ordinance of the Church for the sake 
 of promoting decency and order in its services, there 
 w^ould be nothing objectionable in it, but much to rec- 
 ommend it. 
 
 The force of all these considerations applies in the 
 case even of persons who have been baptized in adult 
 or riper years. 
 
 "We will not dwell upon this view of our sul)ject. 
 
 II. AVe now ask the attention of the reader to our 
 main design in this section — a statement of the relation 
 of Confirmation to Infant Baj)tism. 
 
 Our argument is brief and distinct. There is but " one 
 Baptism." The same ideas must be always implied in it, 
 upon whomsoever administered. There are two great 
 ideas, as the Protestant Episcopal Church interprets the 
 
 no question of this assertion. Since that era all Protestant Episcopal 
 Churches have retained it, and all the Lutheran Churches (even those not 
 Episcopal) have retained it. And the learned and leading men in all 
 those Protestant Churches which have not retained it, from Calvin and 
 Beza down to the heads of the non-Episcopal bodies of the present day in 
 our own country, have strongly favored the reestablishmcnt of the rite. 
 
THE COMPREHENSIVE CHURCH. 191 
 
 Scriptures, always implied in it — the one a voluntary 
 confession of the person baptized by Christ and His 
 Church, tlie other a voluntary confession of Christ on 
 entering His Church (after repentance and faith, i. e., 
 conversion) by the person baptized. Now, in Infant 
 Baptism the former may exist, but the latter cannot 
 exist. The voluntary confession of Christ, after repent- 
 ance and faith, cannot be made by the infant directly ; 
 and therefore the Church has appointed sponsors or 
 sureties (legal agents, like the guardians of minors) to 
 make it " in the name of the child." There must, it is 
 therefore contended, in order to secure to an adult the 
 j)erfectness or completeness of his Infant Baptism, be 
 soTne 07ie puhlio act, having Divine sanction or apos- 
 tolic jprecedent, as distinctive as Baptism itself^ ap- 
 fointed hy the Church which practises Infant Bap- 
 tism, for the definite and special object of allowing 
 every person baptized in infancy to come before the 
 Church and the world, when arrived at years of discre- 
 tion and having exercised repentance and faith, there 
 solemnly to assume his baptismal obligations to him- 
 self, and, hij approving and acknowledging his Infant 
 Baptism, to thus transfer it, to all intents and pur- 
 poses, to his ma.turity, as his own voluntary adult act. 
 
 This view is not only suggested by common sense ; 
 it is sustained by manifest and abundant legal analogies. 
 The adult thus acknowledges the infant (i. e., himself 
 in his infancy) as his proxy ; he clothes the sponsors of 
 his childhood with his power of attorney ; he approves 
 them as his agents, and binds himself to their acts. And 
 what occasion can be more appropriate to this one pub- 
 lic and solemn act, than that which combines with this 
 
192 THE COMPREHENSIVE CHURCH. 
 
 act SO many other delightful and impressive associations 
 — viz., the rite of Confirmation ? 
 
 In the Protestant Episcopal Church, the former idea 
 in Baptism (the voluntary confession of the person bap- 
 tized by Christ and His Church) is accomplished upon 
 the infant ; and the latter idea (the voluntary confession 
 of Christ by the person baptized, after repentance and 
 faith), which is sejtarated from the former in resjpect of 
 Ume only so far as the nature of the case requires, is 
 provided for in the rite of Confirmation, which is thus 
 shown to be intimately connected with Infant Bai^tism, 
 and is really apart of it^ and its jprojper and necessary 
 sequel or complement. 
 
 This peculiar relation of the rite of Confirmation in 
 the Protestant Episcopal Church to Infant Baptism will 
 be readily perceived by any one who will compare to- 
 gether the Church Catechism and the ofiices of Baj)tism 
 and Confirmation.* 
 
 * It maybe objected to this view that the Protestant Episcopal Church 
 does in one case allow private Baptism of infants without sponsors. 
 But the very fact alluded to confirms our views. The Protestant Episco- 
 pal Church (we speak not of the customs of any of its ministers or mem- 
 bers who neglect or violate its regulations) allows private Baptism with- 
 out the confession of the baptismal obligation only in one case, that of 
 infants or children when the life of the child is in such imminent haz- 
 ard that public Baptism cannot be performed. The confession of Christ 
 by the sponsors for the child is in this case omitted, because there is no 
 reasonable probability nor hope that the child will ever live to assume 
 it for itself. All is done which in the nature of the case is possible; 
 the parent consecrates his child to the Lord, and the minister of Christ 
 baptizes the child in His name. Yet the Church provides that, "if the 
 cliild which is after this sort baptized do afterward live, it is expedient 
 that it be brought into the Church, to the intent that the congregation 
 may be certified of the time and form of Baptism privately before used." 
 At tite same time, when this certificate is read, the sponsors must publicly 
 
THE COMPREHENSIVE CHURCH. 193 
 
 The view here presented is that, although Confirma- 
 tion is in many important respects an independent rite, 
 there is connected with its administration, in the Prot- 
 estant Episcopal Chm'ch, an assumption of the previous 
 baptismal obligation and act, in such a way that the rite 
 is, so far at least as regards Infant Baptism, the regular 
 sequel or comjDlement of it. "We are looking at the rite 
 just as it is in fact, as it exists in the ritual of the Church. 
 We ask the reader to examine the order of Confirmation 
 as printed just now in a note ; and he will perceive that 
 the view here presented — this peculiar relation of Con- 
 firmation to Infant Baptism — is altogether the most 
 promiuent in its administration. 
 
 It appears to us that, in the view presented, we sec 
 one of the comprehensive arrangements of the Prot- 
 estant Episcopal Church — its capability to unite the o^- 
 posing denominations of Cliristians. We think, then, 
 that we shall have the attention and the approval of 
 our intelligent and candid readers, while we endeavor 
 to show very succinctly the bearing of our statements 
 upon that subject. 
 
 The non-Episcopalians in our country are all in two 
 classes — Pedobaptists and Baj)tists ; and very few of 
 them practise the rite of Confirmation. 
 
 present the child, and, in its name, make the confession (which was be- 
 fore omitted for the reasons given) required in public Baptism, since now 
 there is an expectation that the child may live to assume it. In other 
 words, so soon as the child recovers from its dangerous sickness, the 
 whole service of public Baptism must be performed with it, excepting 
 the act of immersion or allusion by water, which was before done, and 
 which is now certified. Thus, in all its offices, the Protestant Episcopal 
 Church never neglects to provide for what is considered necessary to the 
 completeness of Baptism — the public confession of Christ by the pcrsoti 
 baptised. 
 
194 THE COMPREHENSIVE CHURCH. 
 
 1. Peddbaptists. — We see not how any Clmrcli of 
 Pedobaptists can allow the administration of Infant 
 Baptism, while at the same time they neglect to pro- 
 vide some one jpiibliG rite which shall be equivalent, for 
 the pni-pose above stated (the public confession of 
 Christ), to Coniirmation. It will not do to say that in 
 the Lord's Supper is this equivalent ; because the Lord's 
 Supper is divinely appointed (and man may not add to 
 the appointment nor take away from it) to be the mode, 
 not of confessing Christ hefore the world, hut of com- 
 memorating Christ in a solemn communion with Him- 
 self and His discij)les. It will not do to suppose an 
 equivalent in any rite, except one, apostoUcally author- 
 ized, lohich shall he specially designed for the pturpose, 
 and which shall he directly connected with the Baptism 
 of the infant, as a sequel or complement ; hecause Bap- 
 tism is the one and only divinely appointed mode in 
 connection with which Christ shall he confessed. 
 
 The Pedobaptist, as appears to us, forgets that, in 
 rejecting Confirmation and supplying no equivalent 
 for this particular use of the rite, he detracts from the 
 pcrfectness of Infant Bajjtism ; he provides for the one 
 part of Baptism, the confession of the individual by 
 Christ and His Church, but he neglects to provide for 
 the other part, the confession of Christ by the individ- 
 ual. So long as this is the case, he lays himself open to 
 the criticisms of his Baptist opponents. Here is a weak 
 point in his system which he finds it difiicult to cover ; 
 which, in fact, he cannot cover. In the Protestant 
 Episcopal Church the difiiculty is exactly met by the 
 peculiar relation of Confirmation to Infant Baptism. 
 
 2. Baptists. — If it be said by our Baptist brethren 
 
THE COMPREHENSIVE CHURCH. 195 
 
 that Baptism, in the verj nature of it as exhibited in 
 the Scriptures, involves a conscious and intelligent con- 
 fession of Christ, the author of this book distinctly ad- 
 mits the statement, and admits the principle involved. 
 Bajitism is essentially and eminently the Sacrament of 
 Confession. It has been entitled the Sacrament of Re- 
 sponsibility, and the Sacrament of Regeneration ; but 
 it is far more prominently and distinctively the Sacra- 
 ment of Confession. The Church, from the apostles 
 to this day, has always so recognized it. There is not 
 a Liturgy of Baptism in the whole world that does not 
 recognize it. The Baptists are right in their principle ; 
 for it is the old Church principle from the beginning. 
 There never was a Baptism in all the ages separated 
 from the confession of Christ, until the non-Ejiiscopal 
 Pedobaptists, since the Protestant Reformation, initiated 
 such a rite. The confession of Christ is an indispen- 
 sable part of a true Christian Baptism. 
 
 On this principle all the baptismal offices of the 
 Protestant Episcopal Church are constructed, as we 
 have received them from the early ages — those for both 
 adults and infants. Even in that apparently exceptional 
 case where a child in imminent danger of death is bap- 
 tized in private, when the confession by the sponsors 
 is omitted, it is provided and insisted on that, if the 
 child recover, it shall be brought afterward into the 
 Church with sponsors, when the Baptism shall be cer- 
 tified, and the confession shall be made for it, in antici- 
 pation of the child's formal assumption of that confes- 
 sion at its future Confirmation. If the child had died, 
 it would have died as a member of the Church, although 
 unconscious of its privilege. AU would have been done 
 
196 THE COMPREHENSIVE CHURCH. 
 
 which, in the nature of the case, could be done. But if 
 the child lives, that peculiar relation of Baptism to it 
 as a moral agent, hound to confess Christ in the Sac- 
 rament of Confession, is insisted on, and never yielded 
 nor forgotten ; and the child must be presented for its 
 confession of Christ by its sponsors. 
 
 In the case of persons baptized in infancy, who live 
 to maturity and to conscious personal responsibihty, 
 the full and complete idea of their Baptism is never 
 thoroughly consummated until afterward, in their Con- 
 firmation, that confession is voluntarily assumed and 
 made their own. To make Infant Baptism thoroughly 
 consistent with the principle of Baptism as the Sacra- 
 ment of Confession, there must he a specific act attached 
 to it and connected with it, and in the order of the 
 Church inseparahle from it, like this of Confirmation, 
 and designed to complete the fall significance of the 
 essential idea of Christian Baptism. Accordingly, 
 from the apostles' days to these, such an act has been 
 always provided and used in the Church which has de- 
 scended historically from the apostles, through that 
 Holy Spirit who guided those inspired men in their 
 constitution of the Church. We of this period did not 
 devise it. "VVe inherit it from our predecessors. We 
 offer it, as by a hand held out from apostolic inspiration, 
 as a bond of union between Christians in systems other- 
 wise utterly irreconcilable, and, with this, capable of a 
 perfectly adjusted reconciliation and agreement. 
 
 Now, in reference to the assertion that none but 
 adults may be baptized, we reply that Confirmation in 
 the view here presented is, de facto, adult Baptism. 
 The adult, aft^r repentance and faith, comes forward, 
 
THE COMPREHENSIVE CHURCH. I97 
 
 and under tlie most solemn and j)iiblic circumstances 
 declares : "I do here, in tlie presence of God and of 
 this Congregation, renew the solemn promise and vow- 
 that loas made in my name at my Baptism ; ratifying 
 and confirming the same / and acknowledging myself 
 hound to believe and to do all those things which my 
 sj)onsors then undertook for me." Be it remembered 
 that the7'e has heen the washing of the water upon the 
 hody of the person with the regular Baptismal Form. 
 ISTow, to analyze the above declaration, the adult de- 
 clares to this effect : " I acknowledge that washing of 
 water which w^as once performed upon my body with 
 the regular Baptismal Form to be now my Baptism ; I 
 assume it now as my own by this solemn and public 
 act ; and I ratify, and also assume to myself, by this act, 
 that baptismal confession and all the baptismal obliga- 
 tions which those persons, whom I hereby acknowledge 
 as my sponsors, then undertook for me." The analogies 
 are numerous. As a man recognizes the contracts of 
 liis agents or of his minor children, as a man by his 
 note of hand assumes the obligation of a book-debt 
 which has been outlawed (to mention a few out of 
 many examjDles), so does the same principle apply in 
 the act of Confirmation, It matters not, indeed, at 
 what previous time the Baptism by water may have 
 been effected, so long as the individual, after repentance 
 and faith, in a formal and solemn act, specially ajjpro- 
 priated to the purpose by the authority of the Church, 
 does expressly assume to himself that Baptism and its 
 obligations. In this act of assumption, whensoever it 
 occur, he transfers the Baptism of his infancy to the 
 moment in which he assumes it ; he makes it his own 
 
198 THE COMPKEHENSIVE CHURCH. 
 
 present adult act. Tims Confirmation is, in tliis jiar- 
 ticnlar view of it, defiacto, adult Baptism. 
 
 If it be said that immersion is tlie only valid form of 
 Baptism, we reply that the parent may have his chil- 
 dren baptized by immersion (for the Protestant Episco- 
 pal Church allows either dipping or affusion, and he 
 may have his choice and insist upon it) ; and it seems 
 to us that a person who was baptized by immersion, with 
 sponsors, in his infancy, and who afterward has been 
 confirmed in the order of the Protestant Episcopal 
 Church (and thus has transferred his Infant Baptism 
 by immersion to the moment of his adult years wherein 
 he was confirmed), must be acknowledged, upon even 
 the strictest principles of our BajDtist brethren, as hav. 
 ing had, de facto, all that they esteem essential to Chris^ 
 tian Baptism.* 
 
 * The assertion, which we sometimes hear, that even adult Baptism, 
 and that by immersion, must, in order to be valid, have been administered 
 by a minister who has himself been baptized as an adult and by immer- 
 sion, we suppose, is not made by intelligent Baptists ; since at the period 
 of the Reformation there had been no such thing practised for several 
 preceding centuries in Europe, as either adult Baptism or Baptism by 
 immersion, the practice of the Roman Catholic Church (with a partial 
 exception in England, in the matter of immersion) having been the Bap- 
 tism of infants, and that ]>y sprinkling. Accordingly, the validity of the 
 first adult Baptisms by immersion, in the chain which began at that time 
 (granting for the occasion, although unnecessarily, that there has been 
 an unbroken chain in the succession of such Baptisms), must depend 
 simply upon the fact that such adults were actually immersed, or im- 
 mersed themselves, and not upon the fact that the baptizers had been 
 immersed. This assertion would annihilate the validity of all the present 
 adult Baptisms by immersion in our country and in the world ; and, there- 
 fore, we supi)Ose that no intelligent Baptist would venture to approve it. 
 The validity of such Baptisms must rest upon grounds entirely independ- 
 ent of the fact wliether the minister who performs thcui has ever been 
 
THE COMPREHENSIVE CHURCH. I99 
 
 The view of Confirmation presented must conamend 
 itself, we presume, to our Baptist brethren ; for it is in 
 perfect harmony with all the fmidamental j)rmeiples of 
 their ecclesiastical system. They acknowledge and con- 
 tend for no other than the de facto validity of their own 
 ministry and sacraments, i. e., their validity, because 
 they exist and are acloiowledged by the Chm*ch ; in 
 other words, because they do actually have, to all in- 
 tents and purposes, a ministry and sacraments — a va- 
 lidity independent of any particular mode or causes 
 through which these exist. Upon the same principles 
 they must admit the de facto validity of the Baptism 
 (although j)erformed in infancy) of all adults, who, in 
 compliance with a special and formal requisition of the 
 Church, have voluntarily, after repentance and faith, 
 assumed their Infant Baptism as their own adult act. 
 Confirmation, in its relation to a person baptized in in- 
 fancy, is actually equivalent to adult baptism ; it is, to 
 all intents and purposes, adult Baptism ; and such adult 
 Baptism, in the very fact that it exists, actually is, upon 
 the ecclesiastical principles of Baptists, valid, just as 
 
 so baptized or not. The validity of such Baptisms depends simply upon 
 the fact of their actually having been performed (wh 'ther by the individ- 
 uals themselves or by others, matters not), without any reference what- 
 soever to the qualifications of the minister. The fact, therefore, that 
 many of the ministers of the Protestant Episcopal Church were never 
 baptized by immersion, would not prevent any intelligent Baptist from 
 uniting himself with the Protestant Episcopal Church ; since that fact 
 could not affect nor weaken the validity of any immersions which such 
 ministers might be called upon to administer, even if such ministers had 
 not been themselves previously unmersed. Such non-immersed ministers 
 would hold the same relation to those whom they should baptize, which 
 the first immersers held to those whom they immersed at the commence- 
 ment of their system. 
 
200 THE COMPREHENSIVE CHURCH. 
 
 their ovm ministry and sacraments (even tlieii* own 
 Baptism) are valid. The reasoning which would dis- 
 j^rove .our assertion, that Confinnation, as practised in 
 the Protestant Episcopal Church, is de facto adult Bap- 
 tism (so far as it applies to the case of those who, having 
 been baptized in infancy, are as adults confirmed in our 
 form), would inevitably disprove also the validity of all 
 the ministry and sacraments and ecclesiastical regula- 
 tions of all the Baptist Churches. 
 
 We can conceive of only one reason which, so far as 
 the whole subject of Baj)tism is concerned, can operate 
 upon the mind of any intelligent and conscientious Bap- 
 tist to prevent him from uniting with the Protestant 
 Episcopal Church. It is this : he would be obliged to 
 communicate in the Lord's Supper, doubtless, with many 
 who have never been immersed ; and if he should con- 
 scientiously account it sin to do so, he could not consci- 
 entiously communicate at the Lord^'s Table in the Prot- 
 estant Episcoj^al Church, where many wdio have never 
 been immersed would doubtless be present. But if any 
 Baptist is satisfied to receive for himself and children, 
 and all who think with him, such ordinances as himself 
 apj^rovcs, and if he does not deem it a necessary part 
 of his duty to decide upon the conclusions of other 
 Christians, and if he is conscientiously willing to sit 
 down with all other Christians at the Lord's Table, 
 leaving it to each to determine his own duty in the fear 
 of God (he having all along, for himself and for all who 
 think with him, done whatsoever he holds essential in the 
 Church and its sacraments, and losing no personal or 
 spiritual j)rivilege by such union), then I see no reason 
 why such a Baptist may not (so far as any differences 
 
THE COMPREHENSIVE CHURCH. 201 
 
 Oil tlie subject of Baptism are concerned) unite himself 
 at once and heartily with the Protestant Episcopal 
 Church. Indeed, he might, without any sacrifice of 
 his Baptist principles, bring forward his children to In- 
 fant Baptism (by immersion), therein placing them un- 
 der the covenant care of sponsors and of the Church, 
 and receiving for himself and children that peculiar 
 blessing which any such voluntary and pubhc and faith- 
 ful consecration of his children to God would obtain.* 
 At the same time his children, after repentance and 
 faith in their riper years, might assume, and would be 
 required to assume, their Infant Baptism as their oM^n 
 adult act (thus making it de facto their adult Baptism) 
 in Confirmation, prior to their admission to the Holy 
 Communion. 
 
 In looking into the institutions of the Protestant 
 Episcopal Church on the subject of Bajitism, we find 
 that Infant Baptism is allowed, so that the Pedobaptist 
 may on this head be satisfied ; while the rite of Con- 
 firmation is so connected with it that the Baptist may 
 have nothing to object to on the score of his jjcculiarity. 
 We ask : Is there not comprehensiveness in that system 
 which unites, so easily and harmoniously, opinions and 
 practices which, when considered separately, appear ut- 
 terly irreconcilable ? Is it not strange that there has 
 been all the while between these conflicting elements a 
 body in which they might have been, and still may be, 
 
 * In some Baptist Soccities it has been customary for the ministers 
 and tlie people to bring their children before the congregation and pub- 
 licly to dedicate, them to God. The suggestion here made accords with 
 the custom referred to, and would tueet everywhere the natural wishes 
 of the parcuL's heart. 
 
202 THE COMPREHENSIVE CHURCH. 
 
 harmonized ; and which, too often, we confess, actuated 
 by too much of the sect-spirit, has held itself too far 
 aloof from them both ; and which they, under the influ- 
 ence of the same sect-spirit, have mutually alike repu- 
 diated ? Let us all come and reason together, not in the 
 sect-spirit of opposition and contradiction, but in the 
 sweet spirit of unity and love. Is not that a comj)re- 
 hensive system which may unite both Pedobaptists and 
 Baptists into one Church, allowing each to retain his 
 peculiarity both of opinion and of practice ; while their 
 diversities shall not only not conflict, but combine most 
 naturally and effectively to sustain each other, as well 
 as the one system which includes and upholds them 
 both? 
 
 SECTION XVI. 
 
 THE SUPPEU OF THE" LORD. 
 
 The meaning of the Lord's Supper in the Protestant Episcopal Church — 
 proved from standards — Qualifications for the Lord's Supper — what- 
 soever may be included in a worthy disciplcship of Christ — proved 
 from standards — the views of the Protestant Episcopal Church com 
 mend themselves to all Christian people. 
 
 Our object in this section is concisely to explain 
 what the Protestant Episcopal Church considers the 
 meaning of the Lord's Supper, and the qualifications 
 for it. 
 
 It is one of the " two only " sacraments — these tAvo 
 being Baptism and the Supper of the Lord. 
 
 1. The meaning of the ZorcTa S(q?pe/'. — Tlie Order 
 for the Administration of the Lord's Supper or Holy 
 
THE COMPREHENSIVE CHURCH. 303 
 
 Communion, in the Prayer Book, contains the most ex- 
 tended exhibition of the sense of this sacrament ; and 
 to illustrate our topic, we give a few extracts from this 
 Order or Office. 
 
 The warning or invitation, given on the Sunday or 
 Holy-Day previous to its administration, commences 
 thus : 
 
 " Dearly beloved, on day 'next I purpose, 
 
 through God's assistance, to administer to all such as 
 shall be religiously and devoutly disposed the most 
 comfortable Sacrament of the Body and Blood of 
 Christ ; to be by them received in remembrance of his 
 meritorious Cross and Passion ; whereby alone we ob- 
 tain remission of our sins, and are made partakers of 
 the kingdom of heaven." 
 
 In the Exhortation, given at the time of its celebra- 
 tion, the following passage occurs : 
 
 " And to the end that we should always remember 
 the exceeding great love of our Master and only Saviour 
 Jesus Christ, thus dying for us, and the innumerable 
 benefits which by his precious blood-shedding he hath 
 obtained for us, he hath instituted and ordained lioly 
 mysteries, as pledges of his love, and for a continual 
 remembrance of his death, to our great and endless 
 comfort." 
 
 The Prayer of Consecration is as follows : 
 
 " All glory be to thee. Almighty God, our heavenly 
 Father, for that thou, of thy tender mercy, didst give 
 thine only Son Jesus Christ to suffer deatli upon the 
 cross for our redemption ; who made there (by his one 
 oblation of himself once offered) a full, perfect, and suf- 
 ficient sacrifice, oblation, and satisfaction, for the sins 
 
204: THE COMPREHENSIVE CHURCH. 
 
 of the whole world ; and did institute, and in his holy 
 Gospel command us to continue, a perpetual memory of 
 that his precious death and sacrifice until his coming 
 again : For in the night in which he was betrayed * he 
 took Bread ; and when he had given thanks,f he brake 
 it, and gave it to his disciples, saying, Take eat, :{: tins 
 is my Body, which is given for you ; do this in remem- 
 brance of me. Likewise, after supper § he took the 
 Cup ; and when he had given thanks, he gave it to 
 them, saying. Drink ye all of this, fori this is my 
 Blood of the New Testament, which is shed for you, 
 and for many, for tlie remission of sins ; do this, as oft 
 as ye shall drink it, in remembrance of me. 
 
 AYheref ore, O Lord and heavenly Father, 
 according to the institution of thy dearly 
 beloved Son our Saviour Jesus Christ, we, thy humble 
 servants, do celebrate and make here before thy Divine 
 Majesty, with these thy holy gifts, which we now offe:^ 
 unto thee, the memorial thy Son hath commanded us to 
 make ; having in remembrance his blessed passion and 
 precious death, his mighty resurrection and glorious as- 
 cension ; rendering unto thee most hearty thanks for 
 the innumerable benefits procured unto 
 
 The Invocation. -, ,i a i ^ i i i 
 
 US by the same. And we most humbly 
 l>eseech thee, O merciful Father, to hear us ; and, of 
 thy almighty goodness, vouchsafe to bless and sanctify, 
 with thy Word and Holy Spirit, these thy gifts and 
 
 * Here the Priest is to take the Paten into his hands, 
 f And here to break the Bread. 
 X And here to lay his hand upon all the Bread. 
 § Here he is to take the Ci'.p into his hand. 
 
 II And here he is to lay liis hand upon every vessel in which there is 
 any Wine to be conseciatcd. 
 
THE COMPREHENSIVE CHURCH. 205 
 
 creatures of bread and wine ; that we, receiving them 
 according to thy Son our Saviour Jesus Christ's holy in- 
 stitution, in remembrance of his death and passion, 
 may be partakers of his most blessed Body and Blood. 
 And we earnestly desire thy fatherly goodness, merci- 
 fully to accept this our sacrifice of praise and thanks- 
 giving ; most humbly beseeching thee to grant that, by 
 the merits and death of thy Son Jesus Christ, and 
 through faith in his blood, we, and all thy whole 
 Church, may obtain remission of our sins, and all other 
 benefits of his passion. And here we offer and present 
 unto thee, O Lord, ourselves, our souls, and bodies, to 
 be a reasonable, holy, and living sacrifice unto thee ; 
 humbly beseeching thee that we, and all others who 
 shall be partakers of this Holy Communion, may wor- 
 thily receive the most precious Body and Blood of thy 
 Son Jesus Christ, be filled with thy grace and lieavenly 
 benediction, and made one body with him, that he may 
 dwell in them, and they in him. And although we are 
 unworthy, through our manifold sins, to offer unto thee 
 any sacrifice ; yet we beseech thee to accept this our 
 bounden duty and service ; not weighing our merits, but 
 pardoning our offences, through Jesus Christ our Lord ; 
 by whom, and with whom, in the unity of the Holy 
 Ghost, all honor and glory be unto thee, O Father Al- 
 mighty, world without end. ATnenP 
 
 In delivering the elements, the minister first ' pro- 
 nounces a benediction, or asks a blessing upon each 
 communicant, with a special reference to that peculiar 
 gift of atoning grace symbolized by the element de- 
 livered, and then calls upon him to remember Christ, 
 and have faith in him, and be thankful. 
 
206 THE COMPREHENSIVE CHURCH. 
 
 " When he deliverctb the Bread, he shall say, 
 
 The Body of our Lord Jesus Clirist, wliicli was given 
 for thee, preserve thy body and sonl unto everlasting- 
 life. Take and eat this in remembrance that Christ died 
 for thee, and feed on him in thy heart by faith, with 
 thanksgiving. 
 
 And the Minister who delivereth the Cup shall say, 
 
 The Blood of our Lord Jesus Christ, which was shed 
 for thee, preserve thy body a^ld soul unto everlasting 
 life. Drink this in remembrance that Christ's Blood was 
 shed for thee, and be thankful." 
 
 The same meaning is assigned in the Church Cate- 
 chism : 
 
 " Question. Why was the Sacrament of tlie Lord's 
 Supper ordained ? 
 
 Answer. For the continual remembrance of the sac- 
 rifice of tlie death of Christ, and of the benefits which 
 we receive thereby. 
 
 Question. What is the outward part or sign of the 
 Lord's Supper ? 
 
 Answer. Bread and Wine, which the Lord hath 
 commanded to be received. 
 
 Question. What is the inward part or thing signified^ 
 
 Answer. Tlie Body and Blood of Christ, which are 
 spiritually taken and received by the faithful in the 
 Lord's Supper. 
 
 Question. What are the benefits whereof we are 
 partakers thereby ? 
 
 Answer. The strengthening and refreshing of our 
 souls by the Body and Blood of Christ, as our bodies 
 arc by the bread and wine," 
 
THE COMPREHENSIVE CHURCH. 207 
 
 2, Qualifications for the LorcVs Sujrper. — rTliese are, 
 as in all otlier Christian Churclies, whatsoever is im- 
 plied in a true discipleship of Christ — self-examination, 
 repentance, faith, a deep sense of sinfulness and un- 
 worthiness, humble tliankfulness, charity, holiness, self- 
 consecration. These qualifications are insisted on 
 throughout the whole order for its administration, par- 
 ticularly in the preliminary warnings and exhortations. 
 One or two extracts from this service at the time of the 
 celebration of the Holy Ordinance will suffice for proof. 
 In the early portion of the service, and following up 
 the waridngs which notify the administration, we find 
 the following : 
 
 "At tlie time of the Cclcbratiou of the Communion, the Priest shall 
 say this Exhortation. 
 
 Dearly beloved in the Lord, ye who mind to come 
 to the Holy Communion of the Body and Blood of our 
 Saviour Christ, must consider how St. Paul exhorteth 
 all persons diligently to try and examine themselves, 
 before they presume to eat of that Bread, and drink of 
 that Cup. For as the benefit is great, if with a true 
 penitent heart and lively faith we receive that holy 
 Sacrament ; so is the danger great, if we receive the 
 same unworthily. Judge therefore yourselves, brethren, 
 that ye be not judged of the Lord ; repent ye tridy for 
 your sins past ; have a lively and steadfast faith in Christ 
 our Saviour ; amend your lives, and be in perfect charity 
 with all men : so shall ye be meet partakers of those 
 lioly mysteries. And above all things, ye must give 
 most humble and hearty thanks to God, the Father, the 
 Son, and the Holy Gliost, for the redemption of the 
 world by the death and passion of our Saviour Christ, 
 
208 THE COMPREHENSIVE CHUKCH. 
 
 both God and man ; who did Innnble liiniself, even to 
 the death nj)on the cross, for us, miserable sinners, who 
 lay in darkness and the shadow of death ; that he might 
 make ns the children of God, and exalt us to everlasting 
 life." 
 
 [The clause commencing "And to the end, &c.," 
 which belongs here, was quoted just now in explaining 
 the meaning of this Sacrament. See back, on page 
 203.] 
 
 " To him, therefore, with the Father and the Holy 
 Ghost, let us give (as we are most bounden) continual 
 thanks ; submitting ourselves wholly to his holy will 
 and pleasure, and studying to serve him in true holi- 
 ness and righteousness all the days of our life. Amen. 
 
 Then shall the Priest say to those who come to receive the Holy 
 Communion, 
 
 Ye who do truly and earnestly repent you of your 
 sins, and are in love and charity with your neighborsj 
 and intend to lead a new life, following the command- 
 ments of God, and walking from henceforth in his holy 
 ways ; draw near with faith, and take this holy Sacra- 
 ment to your comfort ; and make your humble confes- 
 sion to Almighty God, devoutly kneeling. 
 
 Then shall this general Confession be made, by the Priest and all 
 those who are minded to receive the Holy Communion, humbly kneehng. 
 
 Almighty God, Father of our Lord Jesus Christ, 
 Maker of all things. Judge of all men ; we acknowledge 
 and bewail our manifold sins and wickedness, whlcli we 
 from time to time most grievously have committed, by 
 thought, word, and deed, against thy Divine Majesty, 
 provoking must justly thy wrutli and indignation against 
 
THE COMPREHENSIVE CHURCH. 209 
 
 US. We do earnestly repent, and are heartily sorry for 
 these our misdoings ; the remembrance of them is 
 grievous unto us; the burden of them is intolerable. 
 Have mercy upon us, have mercy upon us, most merci- 
 ful Father ; for thy Son our Lord Jesus Christ's sake, 
 forgive us all that is past ; and grant that we may ever 
 hereafter serve and please thee in newness of life, to 
 the honor and glory of thy name, through Jesus Christ 
 our Lord. Amen. " 
 
 Immediately before the Prayer of Consecration the 
 following is introduced : 
 
 " Then shall the Priest, kneeling down at the Lord's Tabic, say, in 
 the name of all those who shall receive the Communion, this Prayer fol- 
 lowing. 
 
 "We do not presume to come to this thy Table, O 
 merciful Lord, trusting in our own righteousness, but in 
 thy manifold and great mercies. "We are not worthy so 
 much as to gather up the crumbs under thy Table. But 
 thou art the same Lord, whose property is always to 
 have mercy: Grant us therefore, gracious Lord, so to 
 eat the flesh of thy dear Son Jesus Christ, and to drink 
 his blood, that our sinful bodies may be made clean by 
 his body, and our souls washed through his most pre- 
 cious blood, and that we may evermore dwell in him, 
 and he in us. Avnen^ 
 
 The concluding clauses of the Prayer of Consecra- 
 tion quoted under the former head illustrate our topic 
 further. The reader is referred to them. The same 
 qualifications are stated concisely in the Church Cate- 
 chism : 
 
 " Question. What is required of those who come to 
 the Lord's Supper ? 
 
310 TOE COMPREHENSIVE CHURCH. 
 
 Answer. To examine tliemselves, whctlier they re- 
 pent tliem tmly of their former sins, steadfastly purpos- 
 ing to lead a new life ; have a lively faith in God's 
 mercy, through Christ, with a thankful remembrance of 
 his death ; and be in charity with all men." 
 
 We might have added illustrations on both of the 
 toj)ics in this section from the Homilies, particularly 
 the 2Tth (the IStli of the second Book), on the Holy 
 Sacrament, but they are not necessary. "We have pur- 
 posely omitted to illustrate from the Articles of Kelig- 
 ion, because the Articles do not profess to go into the 
 whole subject of the Lord's Suj^per, the standards 
 quoted from and referred to above being thought suf- 
 ficient. The four Articles on the Lord's Supper are 
 designed simply to meet certain errors of the Church 
 of Eome in relation to it. They are subjoined. 
 
 "Art. XXYin. Of the LorcVs Supper.— T\\Q Sup- 
 per of the Lord is not only a sign of the love that 
 Christians ought to have among themselves one to 
 another ; but rather it is a Sacrament of our Eedcmp- 
 tion by Christ's death : insomuch that to such as rightly, 
 worthily, and with faith receive the same, the Bread 
 which we break is a partaking of the Body of Christ ; 
 and likewise the Cup of Blessing is a partaking of the 
 Blood of Christ. 
 
 Transubstantiation (or the change of the substance of 
 Bread and Wine) in the Supper of the Lord cannot be 
 proved by Holy Writ ; but is repugnant to the plain 
 words of Scripture, overthroweth the nature of a Sacra- 
 ment, and hatli given occasion to many superstitions. 
 
 The Body of Christ is given, taken, and eaten in the 
 Supper, only after an heavenly and spiritual manner. 
 
THE COMPREHENSIVE CHURCH. 311 
 
 And tlie mean wliereby the Body of Christ is received 
 and eaten in the Supper, is Faith, 
 
 The Sacrament of the Lord's Supper was not by 
 Christ's Ordinance reserved, carried about, lifted up, or 
 worshipped. 
 
 Art. XXIX. Of the Wicked which eat not of the 
 Body of Christ in the use of the Lord's Supper.— The 
 wicked and such as be void of a lively faith, although 
 they do carnally and visibly press with their teeth (as 
 St.,Aiigustine saith) the Sacraments of the Body and 
 Blood of Christ ; yet in no wise are they partakers of 
 Christ; but rather to their condemnation do eat and 
 drink the Sign or Sacrament of so great a thing. 
 
 Art. XXX. Of both Ki)ids.—The Cup of the 
 Lord is not to be denied to the Lay-people : for both 
 the parts of the Lord's Sacrament, by Christ's ordinance 
 and commandment, ought to be ministered to all Chris- 
 tian men alike. 
 
 Art. XXXI. Of the one Oblation of Christ fin- 
 ished upon the Cross.— The offering of Christ, once 
 made, is that perfect redemption, propitiation, and sat- 
 isfaction for all the sins of the whole world, both origi- 
 nal and actual ; and there is none other satisfaction for 
 sin, but that alone. Wherefore the sacrifices of Masses, 
 in which it was commonly said that the Priest did offer 
 Christ for the quick and the dead, to have remission of 
 pain or guilt, were blasphemous fables, and dangerous 
 deceits." 
 
 The mode of admission to the Lord's Supper has 
 been explained in Section YIII., on Admission to the Sa- 
 craments. The rules for dealing with unworthy com- 
 municants have been shown in Section XL, on Discipline. 
 
312 THE COMPIIEHENSIVE CIIURCn. 
 
 It appears to us, that the views of the Protestant 
 Episcopal Church on the subject of the Lord's Supper 
 — its meaning, the quahiications for it, the mode of 
 admission to it, and the discipHne of those who are 
 proved unworthy of it — are such as will commend 
 themselves to the intelligent judgment and the hearty 
 approval of sincere Christians, with whatever denom- 
 ination they may be connected. There is nothing, at all 
 events, so far as its views on the Lord's Supper are con- 
 cerned, to prevent them from uniting with the Protes- 
 tant Episcopal Church. 
 
 SECTION XVII. 
 
 LITEKAKY, EDUCATIONAL, BENEVOLENT, AND MISSIONARY 
 ASSOCIATIONS. 
 
 Literary Institutions — enumeration of some — for males and females — 
 two General Education Societies — various Diocesan Education Socie- 
 ties — subject of education imder the consideration of the General 
 Convention — General Sunday-School Union — Diocesan and Local Sun- 
 day-School Societies — General Theological Seminary — Diocesan Theo- 
 logical Seminaries — No General Bible and Tract Societies — various 
 Diocesan Bible and Tract and Common Prayer Book Societies — 
 American Bible and Tract Societies — various Diocesan Benevolent 
 Societies — various Diocesan Missionary Societies — City Mission So- 
 cieties — the General Missionary Society — notice of its Constitution — 
 great evangelical principles asserted in it — its operations — money 
 collected and expended by it — its principles such as to win the assent 
 of all Christians. 
 
 In giving a view of the system of the Protestant 
 Episcopal Church, it is proper to notice, in passing, 
 such topics as those in the title of this section. 
 
THE COMPREHENSIVE CHURCH. 313 
 
 1. There are various literary and collegiate institu- 
 tions under the care of Episcopalians. 
 
 Some of these institutions are under the charge of 
 the Convention of the Diocese in which they are lo- 
 cated. 
 
 Besides these, there are very many parochial schools, 
 and academies for males and for females, and ])oarding- 
 schools, under the care of the Episcopalian clergy, or 
 conducted in accordance with the principles of the 
 Protestant Episcopal Church. 
 
 2. There are various Diocesan Educational Societies 
 connected with the Church in many of the Dioceses. 
 
 There are two General Educational Societies con- 
 nected with the Protestant Episcopal Church. 
 
 The subject of the Christian education of the youth 
 of both sexes in accordance with the principles of the 
 Church is kept permanently in the hands of a Commit- 
 tee appointed by the General Convention, which Com- 
 mittee makes, once in three years, such reports to the 
 General Convention as may aid them in adopting the 
 best measures for promoting this great object. 
 
 There is a General Protestant Episcopal Sunday- 
 School Union, under the control of the General Con- 
 vention, whose Secretary and Depository are located in 
 Kew York City. 
 
 There are, also, many Diocesan and City Sunday- 
 School Societies. 
 
 There is a General Theological Seminary of the 
 Protestant Episcopal Church, under the control of the 
 General Convention, located in the city of N^ew York. 
 Its Faculty are very able, and many of the clergy of the 
 Church are its o-raduates. 
 
214 THE COMPREHENSIVE CHURCH. 
 
 There are, besides, sundry Diocesan Theological 
 Seminaries or Schools, some of which have attained a 
 wide reputation for ability and usefulness. 
 
 3. There are no general Bible or Tract Societies of 
 the Protestant Episcopal Church. The existence of the 
 American Bible and Tract Societies, and of the Protes- 
 tant Episcopal Bible and Tract Societies of JSTew York, 
 whose depositories are in a central point, seems to have 
 rendered any general societies of this sort in the Prot- 
 estant Episcopal Church unnecessary. 
 
 There are sundry Diocesan societies for the circula- 
 tion of Bibles and tracts, and Common Prayer Books, 
 such as the New York Bible and Common Prayer Book 
 Society of 'New York ; the Bishop White Common 
 Prayer Book Society of Pennsylvania ; the Protestant 
 Episcopal Tract Society of ISTew York ; the Protestant 
 Episcopal Tract Society of Virginia, &c. 
 
 There are various Diocesan benevolent societies, such 
 as those for the relief of the widows and children of 
 deceased clergymen, etc. There are numerous societies 
 in almost every city and town for the aid and benefit 
 of the poor, besides that the alms in the collections al- 
 ways taken up at every administration of the Holy 
 Communion, in all the parishes in the land, are primarily 
 and especially for the needy of the Church — the " poor 
 saints," and for otlier jDOor. 
 
 Tiiere are various benevolent institutions of other 
 sorts. Diocesan and parochial, connected with the Prot- 
 estant Episcopal Church. 
 
 It is to be remembered that many Episcopalians are 
 connected witli all the general (not denominational) be- 
 nevolent societies in our country. 
 
THE COMPREHENSIVE CHURCH. 215 
 
 4. In almost all the Dioceses there are Diocesan 
 missionary societies, for the prosecution of domestic 
 missions within the several Dioceses. These local so- 
 cieties have done much good. Probably one-sixth of 
 all the Diocesan clergy of the Protestant Episcoj^al 
 Church in the United States are supported wholly or in 
 part by them. Probably seven-eighths of all the Protes- 
 tant Episcopal Churches in the United States have been 
 planted and sustained by them. 
 
 There are, also, Protestant Episcopal City Missions 
 sustained in several of the large cities of our country, as 
 in New York, Boston, etc. 
 
 In addition to these various Diocesan and local 
 missionary societies, there is a General Missionary So- 
 ciety, entitled " The Domestic and Foreign Missionary 
 Society of the Protestant EjDiscopal Church in the 
 United States of America." We j)ropose to review 
 some leading principles in its Constitution. 
 
 In the first place, this society is composed, not of 
 subscribers as such, but of all the members of the 
 Church, according to the 2d Article of its Constitu- 
 tion : " The society shall be considered as comprehend- 
 ing all persons who are members of this Church." 
 The principle here asserted is new in this application 
 of it. No other Church, we believe, excepting the 
 Episcopal Church of the United Brethren, has ever as- 
 serted it distinctly in such a connection. The theory of 
 the Protestant Episcopal Church, as expressed in this 
 Article with authority, is — that the Church of Christ is 
 itself the great Missionary Society appointed by Him- 
 self ; and that every person baptized into this is, ipso 
 facto, whether he acknowledges his obligation or not, a 
 
21G THE COMPREHENSIVE CHUECH. 
 
 member of the Missionary Society. The Constitution of 
 this General Missionary Society of the Protestant Epis- 
 copal Church is founded upon the principle here as- 
 serted. 
 
 Again, the principle is carried out into the organiza- 
 tion of the society ; for, according to the 3d Article of 
 the Constitution, the General Convention, " as the con- 
 stituted representative body of the whole Protestant 
 Episcopal Church in these United States," is the man- 
 aging or executive body, which has the entire control 
 of the society, and is constituted the Board of Missions 
 for the society. Accordingly, at every triennial meet- 
 ing, the General Convention " appoints, by a concurrent 
 vote, on nomination by a joint committee of the two 
 Houses, a Board of thirty members, fifteen clergymen 
 and fifteen laymen, who, together with the Bishops of 
 this Church, and such persons as became patrons or life 
 members of this society before the meeting of the Gen- 
 eral Convention in the year 1829, shall constitute the 
 Board of Managers." 
 
 To this Board of Managers, by the 4:th Article, is 
 intrusted the management of the General Missions of 
 this Church, in cooperation with the Bishops, who are 
 authorized to regulate the number of missionaries and 
 stations in their respective Dioceses, to appoint the mis- 
 sionaries, assign to them their stipends, etc., with the 
 approval of the Board or its Committees. 
 
 Tliis Board, by the 4th Article, is bound to present 
 a triennial report to each stated General Convention. 
 
 This Board of Managers, also, as soon as may be 
 after it has been constituted, is, by the 5th Article, au- 
 tliorized to form from its own members a Committee 
 
THE COMPREHENSIVE CHURCH. 217 
 
 for Domestic Missions and a Committee for Foreign 
 Missions, and any other committees or sub-committees 
 it may need. Each of these two committees consists of 
 fifteen members — ^the Domestic of eight clergymen and 
 seven laymen, the Foreign of seven clergymen and eight 
 laymen. Each committee has a Bishop as its chairman. 
 
 The present location of the Board of Managers, and 
 of the two committees, is in the city of IS^ew York. 
 Each committee has a secretary and general agent, with 
 such assistants as may be necessary, and each committee 
 has a treasurer. 
 
 The Board of Managers has its own By-Laws, which 
 direct as to all the details of our missionary operations ; 
 and it has power as to the appointment of missionary 
 meetings, and the arrangements for collecting money 
 for its objects. 
 
 The Board of Managers is further authorized to pro- 
 mote the formation of auxiliary missionary societies, and 
 it is pledged to appropriate all moneys received accord- 
 ing to the wish of the donors. 
 
 We have thus given a brief sketch of the plan of 
 this General Missionary Society. We have seen that it 
 recognizes distinctly, at the very head of its Constitu- 
 tion, the broad principle that the whole Church is the 
 great Missionary Society ; and all its organization is in 
 accordance with this principle. 
 
 Following out its noble principle to the widest ex- 
 tent of its application, it asserts, in its By-Laws, that the 
 field of this society is the world, the whole world, and 
 that all parts of this field have an equal claim upon the 
 sympathies and exertions of the Church of Christ: 
 " For the guidance of the Board, it is declared that the 
 10 
 
218 • THE COMPREHENSIVE CHURCH. 
 
 missionary field is always to be regarded as one, the 
 woKLD ; the terms Domestic and Foreign being under- 
 stood as terms of locality, adopted for convenience. 
 Domestic missions are those which are established 
 within, and Foreign missions are those which are es- 
 tablished without the territory of the United States." 
 
 The operations of this society have hitherto been 
 very much blessed both in our western Territories and 
 new States, and also in foreign lands. But it has been 
 straitened for means. It is, however, promising to do 
 more, and the plans of the society are formed in faith ; 
 and it is trusted that ere long this General Missionary 
 Society of the Protestant Episcopal Church will call 
 out the whole strength of the Church in sustaining and 
 carrying into full and triumphant effect the noble and 
 truly evangelical missionary principles which are so un- 
 equivocally asserted in its Constitution. 
 
 It cannot be denied that the theory of missions, and 
 the relation of the Church to this subject, declared so 
 authoritatively by the General Convention, are correct. 
 
 If the conviction of right princij)les and also the 
 frankest acknowledgment of duty are evidences of the 
 soundness and honorableness of a Church, then there is 
 much in the Protestant Episcopal Church to invite to 
 its unity all those, certainly, who love to own and to 
 fulfil the last charge of their ascended Lord : " Go ye 
 into all the world, and preach the Gospel to every crea- 
 ture." 
 
THE COMPREHENSIVE CHURCH. 219 
 
 SECTION XVIII. 
 
 LIBERTY. 
 
 Replies to several inquiries — liberty in the Protestant Episcopal Church 
 — to join voluntary and benevolent societies — to form associations for 
 religious improvement — to offer extemporaneous prayers — to engage 
 in social meetings for religious purposes — to make special efforts for 
 the good of souls — statement of a grand principle of liberty in the 
 Protestant Episcopal Church — this Church therefore dear to all 
 friends of religious liberty. 
 
 There are certain questions which meet Ej)isco- 
 pahans continually, and which deserve to be answered 
 in our present review. We have selected a few as 
 specimens of the class. These we will briefly answer ; 
 and then we will state the princij)le uj^on which the 
 answers are rendered. 
 
 1. Are the ministers and members of the Protestant 
 Episcopal Church at liberty to join the various volun- 
 tary societies for benevolent and othei- purposes, such 
 as Bible, tract, colonization, peace, temperance, and 
 other societies ? 
 
 We reply : They are at perfect liberty to do so ; and 
 we believe distinguished members of the Protestant 
 Episcopal Church are among the leading men in all 
 these societies. 
 
 2. Are the ministers and membSrs of the Protestant 
 Episcopal Church at liberty to unite themselves in lit- 
 tle bands, or classes or associations, for their personal 
 improvement in religious Iniowledge and affection — 
 associations like those, for instance, in the Methodist 
 societies ? 
 
220 THE COMPREHENSIVE CHURCH. 
 
 AVe reply: They are at perfect liberty to do so. 
 Such associations of Episcopal ministers are very com- 
 mon ; and in many, probably most, Episcopal parishes, 
 associations of the laity similar in many respects do 
 exist, though their names may be different, such as 
 leagues, brotherhoods, guilds, etc., and though they 
 have no formal name by which they are distinguished. 
 
 3. Are the ministers and meml)ers of the Protestant 
 Episcopal Church ever allowed to offer extemporaneous 
 prayers ? 
 
 We reply : They are at perfect liberty to do so, on 
 every occasion, and in all circumstances, for which no 
 regular services are provided or ordered. 
 
 4. Are the ministers and members of the Protestant 
 Episcopal Church ever allowed to engage in informal 
 prayer-meetings and other social meetings for religious 
 purposes ? 
 
 We reply : They are at perfect liberty to do so ; and 
 such meetings have been always more or less common. 
 
 5. Are the ministers and members of the Protestant 
 Episcopal Church ever allowed to engage in protracted 
 meetings, and other special and extraordinary efforts for 
 the good of souls ? 
 
 We reply : They are at perfect liberty to do so. 
 Nay, more: their Church is constructed on the prin- 
 ciple that such efforts are desirable ; and it provides for 
 them in a system of its own. The various festivals and 
 the fasts, the season of Lent, and the solemn Passion 
 and Holy weeks, all appointed by the Church, are of this 
 character. So also are the various clerical associations 
 and convocations. The Protestant Episcopal Church 
 holds that men cannot pray too nmch, nor know too 
 
THE COMPREHENSIVE CHURCH. 221 
 
 much of the Word of God, nor make too much effort for 
 their own salvation and that of others. Supreme devo- 
 tion is the end of all its arrangements. If the services 
 of a congregation should be protracted through a year, 
 or a century of years, there would be an " Order for 
 Daily Morning Prayer," and an "Order for Daily Even- 
 ing Prayer," and a " Table of Lessons of Holy Scripture 
 to be read at Morning and Evening Prayer," provided 
 by the Church, for every day in the year, or in the cen- 
 tury of years, and offered to the use of that congregation. 
 
 We have thus selected, and answered distinctly, a 
 few very common and very broad questions. 
 
 The principle upon which our replies have been 
 rendered will apply to all other questions concerning 
 the lawfulness of things in the Protestant Episcopal 
 Church. The grand j)rinciple referred to, and which 
 lies at the foundation of the system of the Protestant 
 Episcopal Church, is this — jyerfect liberty in all things 
 not defined hy the positive laws which have heen made 
 and acknowledged hy the whole Church. 
 
 Everything not defined by these laws is lawful ; 
 and the only question, in reference to any such thing, 
 is this : Is it expedient ? For it is true in the Protes- 
 tant Episcopal Church in the United States, as it was in 
 the Primitive and Apostolical Church, of which St. 
 Paul wrote (1 Cor. x. 23) : " All things are lawful for 
 me, but all things are not expedient : all things are law- 
 ful for me, but all things edify not." 
 
 Within this Church may not all unite, who would 
 " stand fast in the liberty wherewith Christ hath made 
 them free " ? 
 
223 THE COMrREHENSIVE CHURCH. 
 
 SECTION XIX. 
 
 ADArXIVENESS. 
 
 The Protestant Episcopal Church adapted to all circumstances of society, 
 and all the temperaments and habitudes of men — thus proved a true 
 Church — accordant with the designs of the Church — importance of 
 adaptiveness — folly of establishing a Church on different principles — 
 necessity of adaptiveness illustrated — the opposite of adaptiveness a 
 fundamental error in sectarism — lessons from the history of the past 
 — the Church may not forbid anything, and may use everything, but 
 sin — objections answered — no evils resulting from adaptiveness in the 
 Protestant Episcopal Church — such evils cannot exist in it — illus- 
 trated — the writer's advice to his Chiistian brethren — a word to Epis- 
 copalians — the Protestant Episcopal Church founded on the most ex- 
 pansive principles. 
 
 Under tlie principle stated in tlic last section, it 
 will be seen, wliile individuals are left to the most un- 
 restricted Christian liberty, the Church is, at the same 
 time, made beautifully and exactly adaptive to all the 
 varying circumstances of society and all the peculiar 
 temperaments and habitudes of men. 
 
 The propriety of tlie principle, and the vital impor- 
 tance of such adapt! /eness in the system of the Church, 
 will be evident, if we look for a moment at the design 
 of the Church. It is intended to take in all men, in 
 all places, at all times, that it may teach and bless them, 
 and keep them near to the Great Head. The Church, 
 in its theory, is universal. It must therefore accommo- 
 date itself to all. It must be, like its ministers, "all 
 things to all men, that by any means it may Avin some." 
 The example of Christ is the rule and pattern of His 
 
THE COMPREHENSIVE CHURCH. 223 
 
 Churcli ; and as He adapted Himself to all persons and 
 all circumstances, so must His Churcli imitate Him. 
 This adaptiveness is essential to the very idea of the 
 Chm-ch ; and every Church which does not liave it is 
 radically, if not fatally, defective. The Church repre- 
 sents the universal religion of Christ, and must there- 
 fore be fitted to every class and condition and period of 
 mankind. 
 
 !Now the habits and the intelligence of some com- 
 munities are very different from those of others, and 
 the modes of approach must be correspondingly differ- 
 ent. So, too, in all communities, there is a vast diver- 
 sity in the physical and moral temperaments of individ- 
 uals, and the social habits and modes of intercourse of 
 different classes of individuals. The Churcli must meet 
 them all ; nay, more, she must embrace them all ; nay, she 
 must even do much more, she must make use of all 
 these diversities, she must emjiloy them all as her own 
 instruments (with which the God of nature has fur- 
 nished her) for elevating all classes to holiness, and con- 
 forming all individuals to the image of the Lord. 
 
 It is impossible, indeed (to use the strong language 
 of another on another topic), "it ii treason against 
 nature and treason against nature's Cad," to attempt 
 to shape all the varieties of individual mental, moral, 
 and physical character, by one exact and elaborately 
 contrived standard of human rules. The attempt has 
 been made often enough, and has always necessarily 
 failed. It is the fundamental error in sectarism. It is 
 an error into which the weakness of men is continually 
 falling. It springs from that inordinate but hidden 
 seK-love, which causes every man to look at himself as 
 
224 THE COMPREIIENSIVE CHUKCH. 
 
 the standard of perfection, to wliicli all others must be 
 made to conform. The Church which embodies this 
 error into its system must be always a limited Church, 
 the Church of a sect, of a class of men, not the Church 
 for the world. It has in it no elements of universality. 
 To illustrate: The man of intellectual and refined 
 tastes, and of a sensitive and meditative temperament, 
 will enjoy much the solemn and regular services of the 
 public worship of the Church, as well as private and 
 intimate communion with his friend on the things of 
 religion. He may examine much his own heart, and 
 " purify himself as He is pure," and be often in prayer. 
 Yet he may not be profited by more informal and social 
 and communicative assemblies. His religious sensibili- 
 ties, which are of course modified by his other personal 
 characteristics, might indeed be seriously injured by 
 them. He might become critical and perhaps cynical ; 
 at least, he would bear a burden inconsistent with his 
 Christian liberty. So long as he loves and serves his 
 Master, and is faithful in the discliarge of the manifest 
 duties of piety, it would be wrong to insist that he must 
 conform to customs which are not consonant to his 
 pecuHar character. On the other hand, he will be no 
 standard for men of a different class. K he requires 
 one nile, they require another. The men of every-day 
 life, common men, the great world of men for whom 
 Christ died and whom Christ loves, must in their turn 
 be indulged while they consult their natural predilec- 
 tions. Not sensitive, not meditative, like the other, or 
 at least in the same degree ; accustomed to be much 
 together and to converse with unreserved freedom with 
 each other upon all topics ; practical and confiding in 
 
THE COMPREHENSIVE CHURCH. 335 
 
 all tlieir habits ; familiar with the animated and exciting 
 and discursive language of conversation, rather than the 
 formal and quiet and studied language of books ; these 
 men require, they must and will have, a liberty to act 
 out their own religious sensibilities in their own way ; 
 and if they cannot have this liberty in one Church, they 
 will have it in another. 
 
 Now we would not legislate for this liberty. The 
 very law which should grant, would limit. There is 
 no law which could reach all cases in any one com- 
 munity or in any one period, much less in all places 
 and all ages. The proper course is, as in the system 
 of the Protestant Episcopal Church (would it were bet- 
 ter understood even by its own members !), to leave this 
 liberty untouched, without either the condemnation or 
 the justification of law. The true Church of Christ, who 
 is the universal Redeemer, and whose Church repre- 
 sents the universal religion, is liberal and forbearing 
 with all. It is adajjted to all. 
 
 There are some lessons in the history of the past 
 which apply forcibly to this subject. So long as the 
 Church of Rome, even after it had lost the " harmless- 
 nessness of the dove," retained the " wisdom of the 
 serpent," and, instead of restricting, encouraged liberty, 
 it was sustained with all its errors. When the zeal of 
 a St. Dominic, or a St. Francis, or a St. Bernard, or a 
 Loyola was active and had excited powerful sympathies, 
 that church, instead of opposing that zeal and those 
 sympathies, employed them as its own agencies, and 
 made for itself most powerful friends and supporters 
 of the very classes which would have been its bitter ad- 
 versaries if they had been opposed. The broad and rap- 
 
2-ZQ THE COMPREHENSIVE CHURCH. 
 
 id stream, whicli flows fortli, melted from nature's ice 
 by tlie genial summer sun, or projected from tlie moun- 
 tain by nature's volcanic tires, and wliicli it would be 
 utterly in vain to attempt to force back or to bury, may 
 be easily diverted and guided in its course, and, Kke 
 tlio rivers of tlie Orient, be made to irrigate and ferti- 
 lize and bless the land. 
 
 There is but one thing which the Church of Christ 
 may at all times forbid, but one thing in the world 
 which it may not under some circumstances be justified 
 in using — and that one thing is sin. To fight against 
 nature in all other things is to fight against God ; for 
 God is in everything except sin. Rather let the 
 Church, like her Divine and Almighty and All-wise 
 Head, seek not to destroy or to suppress the legitimate 
 workings of human nature, but to control nature ; not 
 to oppose any of the legitimate operations of God's 
 natural laws, but to bend them all as her own ajipropri- 
 ate instrumentalities, given her from heaven, to the ac- 
 complislmient of her own heavenly j^urposes — the glory 
 of God, and the salvation of souls. 
 
 The characteristic of adaptiveness, whose importance 
 we have been briefly illustrating, belongs to the Protes- 
 tant Episcopal Church ; and it is produced by the large 
 liberty and toleration which are radical principles in its 
 organization. 
 
 It is well to state here, that the evils which arc sup- 
 posed sometimes to result from such liberty, cannot re- 
 sult from it in the Church which is adapted to univ^cr- 
 sality. They result from it often in narrower sects, 
 because liberty is at variance with the narrow and intol- 
 erant sijirit of sectarisni. They cannot result from it 
 
THE COMPREHENSIVE CHURCH. 227 
 
 iu a Cliiircli universal, for it accords exactly with the 
 spirit or genius of such a Church. That which is lib- 
 erty in the universal Church is but revolution or tyran- 
 ny in the sect. The elasticity of an adaptive Church 
 will yield, and fit it to every impression. The rigidity 
 of the sect (which demands absolute unity in all things, 
 and cannot yield nor bend without relinquishing its pe- 
 culiarity or distinctiveness) is such, that either itself 
 must be broken by the new impression, or its members 
 must be all crushed by it into one mass. 
 
 "We believe that the evils referred to cannot result 
 from the most extensive toleration in the Protestant 
 Episcopal Church. There are in it restraining and regu- 
 lating influences always steadily and powerfully at work 
 — its standards of faith, and its standards of prayer, and 
 its constant lessons from the Word of God. The expe- 
 rience of the past corresponds with the conclusion of 
 our judgment, that no permanent nor considerable evils 
 (certainly none equivalent to the evils of intolerance) 
 can result from the most unrestricted exercise of that 
 large liberty which the Protestant Episcopal Church 
 allows to its members. We believe that this Church, 
 while in its liberal system it is tlie encourager and patron 
 of all varieties of action and effort for the promotion 
 of human piety, is, at the same time, in its careful and 
 scripturally defended system, the regulator and guide 
 of them all. 
 
 That evils may and do result from liberty under any 
 circumstances, we grant ; but there are evils resulting 
 from everything which is connected at all with the im- 
 perfection and frailty of man's moral and mental natm'e. 
 It cannot be otherwise. Still we contend that where 
 
238 TEE COMPREHENSIVE CHURCH. 
 
 there is liberty there cau be no permanent evils. Such 
 as may arise will be temporary ; they will cure them- 
 selves ; they will be removed soon by the common sense 
 and experience of men. New evils, occasional evils, 
 will arise and be removed continually, while the great 
 body of the Church shall be continually progressing in 
 grace and happiness. It cannot be thus where there is 
 intolerance. Evils, the evils which always ajipertain to 
 things human, will in this latter case be made perma- 
 nent ; and the devotions of many souls will be repressed ; 
 and error will pass into malignity and heresy ; and in- 
 nocent diversity of opinion or of j^ractice will go out 
 into rancorous and deadly schism. This has been the 
 woful history of the Church of Christ. It takes but 
 the enactment of a positive law — done in a moment of 
 deliberation, or, it may be, of carelessness or of passion — 
 to make a religious duty or a sin of a matter in itself in- 
 different or unimportant ; and rulers, as well ecclesiasti- 
 cal as civil, should beware how they exert their power. 
 The great fault of ecclesiastical legislators, in all ages 
 of the Church, has been in legislating too much. They 
 seem to have forgotten how wide and almost boundless 
 is the application of a law, though it appear to be cir- 
 cumscribed ; and that even a legal license will operate 
 somewhere as a legal prohibition. They seem to have 
 forgotten that there are laws in nature itself and in the 
 Gospel as well as in their codes of canons. The legis- 
 lators of a Church ought to have faith in the common 
 sense and the deliberate judgments and the sincere 
 hearts of the Christian people ; they should trust much 
 to the laws of exj)erience, the laws of the human mind 
 and allections ; they should have calm conlidence in the 
 
THE COMPREHENSIVE CHURCH. 229 
 
 gracious care of the Holy Spirit, the superintendence 
 of the Head of the Church. They ought not to seek 
 to curtail the liberty of the earnest soul in its searcli- 
 ings after holiness and God. 
 
 The Protestant Episcopal Church, as it now exists, 
 is, in the highest sense, an adaptive Church. It is able 
 to take in the countless diversities in the practice of the 
 Christian community, and to hallow them all by the 
 spirit of unity ; to convert them all from opponents, 
 often too bitter and severe, into friendly and loving co- 
 workers with each other, all in the unity of its one capa- 
 cious system. We pray that the day may be forever 
 removed when this Church shall be taken oft' from its 
 present free and adaptive principles, to be placed upon 
 an intolerant and sectarian foundation. And if the day 
 sliall come when its own members and others profess- 
 ing Christianity shall understand well the adaptiveness 
 of its system, then the glorious ideal of an united and 
 happy Church will be realized. But never can that 
 ideal be realized until these principles are acknowledged 
 sincerely and in practice. 
 
 If the writer may be indulged in offering one word 
 of advice to his Christian brethren generally, he will 
 say : Let the piinciples of a Church so free and so adap- 
 tive be carried out. So long as men are willing to con- 
 form to laws which respect essential duty, leave them 
 in other matters to their liberty. You cannot, you 
 ought not to restrict them. If men are willing to strive 
 after holiness, let them do so in every way ; it is hard 
 enough to be gained in any way. And be sure that 
 whatsoever custom or effort will promote holiness is ac- 
 cordant wath the design and the system of Christ's true 
 
230 THE COMPREUExNSlVE CliURCU. 
 
 Cliurcli. Let men alone, leave tlieni to themselves, so 
 long as tliey are willing to come together npon the great 
 essential principles on which Christ's Chnrch is fonnded. 
 To the Protestant Episcopalian we say : Look well 
 to the system of your Church, and endeavor to catch 
 its spirit of forbearance and toleration, its spirit of wis- 
 dom and comprehensiveness. And remember, if ever 
 you should be tempted to strive, or even to wish, to re- 
 strict the Christian liberty of your brother — ^liis liberty 
 in things not essential to salvation — then you will Ije 
 tempted to war treacherously, and in the spirit of sec- 
 tarism, against the grand and glorious principles upon 
 which your Church is established. 
 
 SECTION XX. 
 
 KELIGIOUS DEVOTION AND ACTION. 
 
 Two tests of a Church. RcUfjious Devotion — Formularies of the Protestant 
 Episcopal Church — high spirituality — order of services — holy men of 
 the Church — distinction between the system of the Protestant Episco- 
 pal Church and other systems for the production of devotion, liduj. 
 ious Action — variety and arrangement of evangelical subjects — in con- 
 nection with liberty^and with adaptiveness — the Protestant Episco- 
 pal Church the revival Church of the United States — working of the 
 system — such a Church should be dear to all true Christians. 
 
 In looking at the system of a Church as a practical 
 system, there are, among others, two grand results T)y 
 which it must be tested : Ji7'st, Religious Devotion, that 
 is, its capacity to improve and cultivate the piety and 
 spirituality of Christ's disciples; and next, Religious 
 
THE COMPKEUENSIVE CHURCH. -J^l 
 
 Action, that is, its fitness to act upon the workl in eon- 
 verting it to the service of the Lord Jesus Clirist. 
 
 In considering these results from the system of the 
 Protestant Episcopal Church in the United States, we 
 can only allude to them in the briefest terms. We do 
 so, that the reader may follow out the subject more fully 
 in his own thoughts, and in the more extensive treatises 
 of otliers, 
 
 I. Religious Devotion. — The Formularies ^of so- 
 cial public worshif), or, as the Church terms it, of com- 
 mon jjrayer, illustrate the spiritual standard of Church- 
 men.* 
 
 * " Our Liturgy," says Bishop Newton, " was composed principally 
 out of Scripture or out of ancient liturgies and fathers. Our prayers arc 
 addressed to the proper object through the proper Mediator : to the one 
 God, through the ' one Mediator between God and man,' the man Christ 
 Jesus. Each collect (prayer) begins with a solemn invocation of the one, 
 and concludes with the prevailing merits and intercessions of the other. 
 The variety of our service is another excellence in the composition of it, 
 and contributes much to the keeping up of our attention and devotion. 
 A sameness in anything soon satiates and wearies us ; and it is as diffi- 
 cult to keep the mind as it is the body long in one posture. But by the 
 beautiful intermixture of prayer and praise, of supplication and thanks- 
 giving, of confession and absolution, of hymns and creeds, of psalms and 
 lessons (of Holy Scripture), our weariness is relieved, our attention is re- 
 newed, and we are led on agreeably from one subject to another. The 
 frame of our Liturgy is somewhat like the frame of the world ; it is order 
 in variety, and though all the parts are different, yet the whole is con- 
 sistent and regular. What renders it more excellent is its compreliensive- 
 fiess. There is nothing that relates either to ourselves or others, nothing 
 that concerns us either as men or members of society, nothing that con- 
 duces to our happiness in this world or in the world to come, but is com- 
 prehended in some or other of the petitions. It is easy, while the minis- 
 ter is reading it, to appropriate and apply any passage to ourselves and 
 our own case. A great deal is expressed, but more is implied ; and our 
 devotions in our closets, and in our families, we cannot better perhaps 
 
2S2 THE COMPREHENSIVE CHURCH. 
 
 AVe cannot enter here into any analysis of these. 
 We beg the reader to examine for himself the Book of 
 Common Prayer of the Protestant Episcopal Chnrcli in 
 the United States ; and we venture to affirm that, how- 
 ever high may be his attainments in the divine life, in 
 
 express than in the words of our Liturgy, it is so suited to all ranks and 
 conditions, and adapted to all wants and occasions. The congregation 
 have particular reason to be pleased, as they have a larger share in our 
 service than in any other whatever ; and the minister and people mutually 
 raise and inflame each other's devotions. It is a singular privilege, there- 
 fore, that our people enjoy, of bearing so large a part in our service ; and 
 it is this that properly denominates ours, what really none else is, a book 
 (service) of common prayer^ — Quoted in Bishop Hoharfs " Companion 
 for the Book of Common Prayer,'''' pp. 8-10. 
 
 " I discovered in this (the Protestant Episcopal) Church, in addition 
 to sound doctrine, evangelical piety, and a truly catholic spirit, the ap- 
 pendages of a Liturgy which furnished the worshipper with a medium of 
 prayer that was appropriate, comprehensive, and spiritual, that afforded 
 security against oflensive additions as well as defections and variations, 
 and that established a firm bulwark against any extensive or permanent 
 degeneration into heresy — a form of public worship that gave and secured 
 to the Scriptures their deserved participation in the service of the sanctu- 
 ary, and a discipline which a succession of ages has proved to be an 
 effectual preservation of union and subordination, I was not a little con- 
 firmed in my determination to make this the Church of my choice, by the 
 approbation which intelligent and catholic-spirited clergymen of my for- 
 mer communion awarded to the Episcopal Church ; and among them one, 
 who stands second to scarcely a clergyman in the land in point of influ- 
 ence, learning, and talent, assured me that, had he known as much of this 
 Church when he was a candidate for the ministry as he now did, he 
 should without hesitation have made his election to be an Episcopalian. 
 In conclusion, I will only add that nearly fifteen years of intimate acquaint- 
 ance with this Church has strengthened my bond of attachment, nor 
 have I to record a single circumstance of a seriously adverse character, 
 save this — that Episcopalians in general do not rise up to the lofty stand- 
 ard and sublime spirituality of the Liturgy, Articles, and Discipline of their 
 Apostolic Church." — Extrad from a letter in the Rev. J. A. Clark^s " Walk 
 about Zion," pp. 277, 278. 
 
THE COMPREHENSIVE CHURCH. 233 
 
 the imitation of tlie spirit and character of the Lord 
 Jesus Christ, he will find the devotion of this volume 
 still equal to him, still in advance of him.* 
 
 * " That distinguished Methodist divine, Dr. Adam Clarke, says of the 
 Liturgy of the Protestant Episcopal Church : ' It is almost universally 
 esteemed by the devout and pious of every denomination, and is the 
 greatest effort of the Reformation, next to the translation of the Scriptures 
 into the English language ; a work which all who are acquainted with it 
 deem superior to everything of the kind, produced either by ancient or mod- 
 ern times, and several of the prayers and services in which were in use in 
 the first ages of Christianity, and many of the best of them before the 
 name of Pope or Popery was known in the earth. As a form of devo- 
 tion IT HAS NO EQUAL IN ANT PART OF THE UNIVERSAL ChURCH OF GOD. 
 
 It is founded on those doctrines which contain the sum arid essence of 
 Christianity, and speaks the language of the stcLlimest piety, and of the 
 most refined devotional feeling. Next to the Bible, it is the book of my 
 
 UNDERSTANDING AND OF MY HEART.' 
 
 ' Though a Protestant Dissenter,' says the eminent Baptist minister, 
 Robert Hall, speaking of the Liturgy, ' I am by no means insensible to its 
 merits. I believe that the evangelical purity of its sentiments, the 
 
 CHASTISED fervor OP ITS DEVOTION, AND THE MAJESTIC SIMPLICITY OF ITS 
 LANGUAGE, HAVE COMBINED TO PLACE IT IN THE VERY FIRST RANK OF UNIN- 
 SPIRED COMPOSITIONS.' " 
 
 These quotations are taken from the " Churchman's Manual," an ad- 
 mirable volume, by Rev. Benjamin Dorr, Rector of Christ's Church, Phil- 
 adelphia, formerly of Utica, N. Y., and afterwards Secretary and General 
 Agent of the Domestic Committee of the Board of Missions of the Protes- 
 tant Episcopal Church in the United States. The doctrines, ministry, and 
 worship of the Protestant Episcopal Church are clearly and concisely 
 opened and defended in this volume. Testimonies to the same effect with 
 the above might be multiplied from other sources. We subjoin a single 
 extract from a more partial, but very instructive and able writer : " In 
 the Liturgy we have the very words in which some of the most saintly of 
 men chose, to breathe out their devotions. There are the prayers of such 
 men as Chrysostom, Gregory, and Cranraer, with a ' noble army' of others, 
 whose names are high in the estimation of every true Christian. And 
 there we have the rich and heavenly spirit of the olden time — the time 
 when men ' walked with God,' and earnestly contended for the faith de- 
 
234 THE COMPREHENSIVE CHURCH. 
 
 Not to allude to numerous arguments in proof of 
 the devotional tendencies of the Formularies of the 
 Church, we will allude to one only in this place — the 
 order of suhjects presented in the annual course of the 
 Ritual. If any arrangement might inflame our love 
 for our Master, and quicken us to newness of life, this 
 may be depended on for the purpose.* 
 
 livered to them. If we shall ever catch the fervor of those primitive 
 days, will it not be when the incense of prayer is offered in the same 
 censer of antiquity? Blame us not, then, if we value our Liturgy. It 
 embodies tlie anthems of saints. It thrills the heart with the dying song 
 of the faithful. It is hallowed with the blood of martyrs. It glows with 
 sacred fire. Long may it resound in the temples of the Crucified. Loud 
 be its seraphic strains. Mighty its swelling chorus. Eternal the angelic 
 hymn, Gloria in excelsis Deo, Glory be to God on high ! " — The Bev. 
 William Staunton's " Church Dictionary^'' " Art. Liturgy, p. 320. 
 
 * "The whole year is distinguished into two parts: the one to com- 
 memorate Christ's living here on earth, and the other to direct us to live 
 after his example. For the first arc all the Sundays appointed from Ad- 
 vent to Trinity Sunday; for the second, all the Sundays from Trinity to 
 Advent again. And because the first part is conversant about the life 
 of Christ, and the mysteries of his divine dispensation, therefore, begin- 
 ning at Advent, is the memory of his incarnation celebrated ; and after 
 that, h\& nativity ; then XAs circumcision ; his manifestation to the Gen- 
 tiles ; his doctrine ; his miracles ; his passion ; his burial ; his resurrec- 
 tion ; his sending of the Holy Ghost ; all in the most perfect order : in all 
 which we seethe whole story and course of our Saviour in manifesting liim- 
 si'lf and his divine mysteries to the world. The second part, which con- 
 tains all the Sundays after Trinity till Advent, being for our guidance 
 during our pilgrimage in this world, hath such Gospels in order ap- 
 pointed, as may most easily and plainly lead us in the true paths of 
 Christianity ; that those which are regenerated by Christ, and initiated 
 into his faith, may know what virtues to follow, and what vices to eschew. 
 Thus, in the first part, we are to learn the mysUries of the Christian lie- 
 ligion ; and in the second, to practise that which is agreeable to the same. 
 For so it behooves us, not only to know that wc have no other foiindation 
 of our religion but Christ Jesus, born, and crucified, and risen for us ; 
 
THE COMPEEHENSIVE CHURCH. 235 
 
 It is proper to point to the many sincere and exem- 
 plary Chi'istians, who have been trained up under the 
 influences of the Protestant Episcopal Church, as evi- 
 
 but also to build upon this foundation such a life as he requires of us." 
 — Bishop Overall^ quoted in Bishop BrownelVs Family Praycr-Book, p. 84. 
 
 " ' While we are upon this subject, allow me to inquire,' said Mr. 
 
 R , * upon what ground the Episcopal Church observes the Saints' 
 
 days, and numerous other festivals, such as Christmas, etc. : the Romish 
 Church, you know, makes much of these.' 
 
 ' It is true,' was the reply ; ' and the Romish Church also makes much 
 of Baptism and the Lord's Supper. But this is no reason why we should 
 reject those ordinances. The observances to which you refer we adopt 
 solely on the ground of expediency. We do not think that Christ en- 
 joined them, or that all Christians are bound to adopt them. In like 
 manner we do not think that Christ enjoined the observance of the first 
 Monday evening in each month as a season of prayer for Missions, nor 
 that all Christians are necessarily bound so to observe it. But we do 
 think that it is very pleasant, and proper, and profitable to spend the 
 first Monday evening of each month in this way ; and that those Chris- 
 tians who do so will find it truly a season of refreshing from the Lord. 
 So also we think it pleasant, and proper, and profitable to observe those 
 Christian festivals to which you have referred ; and that a blessing will 
 not fail to rest upon those who engage in those appropriate religious 
 exercises with a right spirit. No possible objection can be made to our 
 observance of the Saints' days ; since we admit into the calendar the 
 names of those only whose history the Holy Ghost hath recorded in the 
 sacred volume for our instruction. The Church observes these days for 
 the same reason that memoirs are written of good, and great, and dis- 
 tinguished men. Who is there that does not regard the biography of 
 such men as Payson, and Braincrd, and Martyn, and Lcgh Richmond, as 
 a great blessing to the world ? These memoirs have done a vast deal for 
 the cause of Christ. But surely Peter, and John, and Paul, in point of 
 hohness and self-sacrifice, were not inferior to Payson, and Brainerd, and 
 Martyn. And arc not the lives of Peter, and John, and Paul, then, worth 
 contemplating? Is it not proper that the ministers of the Church 
 should, at least once a year, call the attention of the people to the con- 
 templation of the holy lives and exalted piety of those first heralds of the 
 cross, who did not count any sacrifices too great, so that they could but 
 
2dG THE COMPREHENSIVE CHURCH. 
 
 deuces of the fitness of tlie system of tliis Cliurcli to 
 promote spirituality.* To say nothing of "the noble 
 army of martyrs " of the Protestant Keformation, the 
 
 make known to a perishing world 'the unsearchable riches of Christ'? 
 The other festivals and fasts to which you refer commemorate some event 
 connected with the birth, life, or mediatorial work of Christ, thus furnish- 
 ing a ft opportunity vpon which to inculcate severally, and with increased 
 effect, the great doctri^ies of the cross. Long experience has convinced us 
 of the expediency of setting apart particular days, in which to contem- 
 plate the cardinal facts connected with the history of man's redemption. 
 These annual commemorations are attended with signal benefit. They 
 make us more thoroughly acquainted with the prominent and most inter- 
 esting Gospel facts, and impress the remembrance of them more vividly 
 upon our minds. By this arrangement we are sure to have the great truths 
 of salvation every year systematically brought up before us. This is a very 
 important consideration. As year after year we contemplate, on Christ- 
 mas, the incarnation of the Son of God, with the kindred truths that 
 stand connected with it ; and on Epiphany, his manifestation to the Oen- 
 tiles, and are thus led to pray over a dying world, that ' the heathen may 
 be given to him for an inheritance, and the utmost parts of the earth for 
 his possession ; ' then on Good Friday, as we contemplate his bitter suffi-r- 
 ings and death ; on Easter, his resurrection from the tomb ; on Ascension 
 day, his ascent from the top of Olivet to ' the right hand of God, where he 
 ever liveth to make intercession for us ; ' on Wliitsunday, the descent of 
 the Holy Spirit to revive, refresh, enlighten, and sanctify our hearts ; and 
 finally, on Trinity Sunday, the sublime and glorious mystery of the '■three 
 that bear record in heaven, the Father, the Word, and the Holy Ghost, 
 which three are one ;' — I say, as from year to year particular days bring 
 up the consideration of these great fundamental truths, we find our faith 
 invigorated, our love to the Redeemer increased, our knowledge enlarged, and 
 our souls refreshed.'' " — Walk about Sion, pp. 318-321. 
 
 * " And here we must not omit to mention the obligations which all 
 Protestant Churches are imder to the learned and pious members of our 
 communion. For the translation of the Scrii)turcs now in common use 
 we aae indebted to Episcopalians. Tliis ' most wonderful and incompara- 
 ble work' was the joint labor of the most distinguished divines of the 
 English Church. That Church, too, has ever been considered as ' the 
 bulwark of the Reformation.' The first martyr to that glorious cause 
 
THE COMPREHENSIVE CHURCH. 237 
 
 mention of such names as "Walton, and Ken, and Her- 
 bert, and Hooker, and Leigliton, and Yenn, and New- 
 ton, and Simeon, and the Weslejs, and Whitfield (for 
 
 was Rogers, an Episcopal divine ; and after him, Cranmer, and Latimer, 
 and Ridley, and Hooper — all of them bishops distinguished for piety and 
 learning — were called upon to lay down their lives in defence of the same 
 holy principles. Of divines of later days, who have come forth in defence 
 of the doctrines and institutions of our Church, we might name a Jewell, 
 a Burnet, a Barrow, a Bull, a Taylor, a Pearson, a Chillingworth, a War- 
 burton, and a Horsley ; and we might well say in respect of them : ' There 
 were giants in the earth in those days.' But the time would fail us to 
 tell of her Tillotsons, and her Leightons, her Halls, and her Wilsons ; or 
 to speak of Usher, and Stanhope, and Still ingfleet, and Jones, and Seeker, 
 and Porteus, and Butler, and Paley, and Magee, and Home ; men whose 
 praise is in all the Churches. 
 
 Of illustrious laymen, we can boast of a Locke, a Boyle, a Sir Isaac 
 Newton, an Addison, and a Johnson, a Lord Littleton, a Sir William 
 Jones, a Lord Chief Justice Hale — and, in our own country, a Washing- 
 ton, a John Jay, a Chief Justice Marshall; men distinguished not less for 
 their piety and virtue than for their preeminent talents ; men ' whose 
 lives and writings will continue to enlighten and improve mankind so 
 long as the art of printing shall perpetuate them.' And surely these 
 men of mighty minds, who applied their utmost powers to the investiga- 
 tion of religious truth, may well serve to strengthen our confidence in 
 the purity and soundness of a Church to which they were the ornament 
 and support, and in the communion of which they lived and died. 
 
 Of laborers in the missionary field, who have taken their lives in their 
 hand, and gone forth with apostohc zeal to preach the Gospel to every 
 creature, what names stand higher than Swartz, and Middleton, and 
 Heber, and Henry Martyn ? 
 
 As writers of practical devotion, who are more read than Thomas 
 Scott, and John Newton, and Legh- Richmond, and William Wilberforce, 
 and Hannah More ? 
 
 Or where will you look for works of more fervent piety — works that 
 have been oftener blessed to the conversion of sinners, and the instruc- 
 tion and comfort of Christians — than Law's ' Serious Call,' Beveridge's 
 ' Private Thoughts,' Scott's ' Cliristian Life,' Sheilock on ' Death and 
 Judgment,' Wilson's 'Private Meditations,' Nelson's 'Practice of True 
 
238 THE COMPKEHENSIVE CHURCH. 
 
 these last were taught their devotion in the Church), 
 and Heber, and Martyn, and Buchanan, and Thomason, 
 and Pattison, and, in our own land, of the venerable 
 White, and of Hobart, and Ravenscroft, and Bedell, 
 will furnish a sufficient illustration. 
 
 We have spoken of religious devotion, as distinct 
 from religious action ; and the distinction is manifest. 
 Now we contend that the system of worship in the non- 
 Episcopal churches of our country is not adapted to 
 foster devotion ; and the devotion felt in the hearts of 
 the members of these churches (and there is much of it, 
 1)0 it spoken to their praise) is attributable to other 
 causes not provided in their regular ecclesiastical sys- 
 tems. And the system of the Protestant Episcopal 
 Church is contradistinguished from these other systems 
 by the fact that it provides directly for the furtherance 
 of devotion, and that this result, so far as it has been 
 accomplished among the Episcopalians of our country^ 
 is owing manifestly to the working of the system, even 
 in the face of powerful counteracting causes connected 
 with the history and progress of the Protestant Epis- 
 copal Church in the United States. The tendency of 
 other systems^ while they allow religious action, is, in 
 connection with the spirit of the age, to discourage, or 
 at least restrain unduly, religious devotion. The system 
 
 Devotion,' and Bishop Taylor's ' Holy Living and Holy Dying ' ? Very 
 many other works of a kindred spirit and character, to be found in the 
 closet and sick-room of almost every Christian, of every name and na- 
 tion, might be mentioned ; but they will readily occur to every pious 
 reader's mind. 
 
 ThciiC arc indeed the prccionx fruits of piety, born, nourished, and pcr- 
 ffrtcd — so far as anything human can be perfect — in the Ejtiscopal 
 Church.'''' — Dorr^s Churchman's Manual, pp. 278-280. 
 
THE COMPREHENSIVE CHUKCH. 239 
 
 of the Protestant Episcopal Church provides especially 
 for tlie increase of devotion, while at the same time it 
 furnishes to its members every encouragement to the 
 most energetic action. "We are only able here to hint 
 at the distinction above stated. The point to which we 
 call attention is this — that the system of the Protestant 
 Episcopal Church nourishes religious devotion.* 
 
 We will now consider the other topic. 
 
 II. Religious Action. — The reader is requested to 
 bear in mind what was said in the last two sections on 
 the liberty and adaptiveness of the Protestant E2)isco- 
 pal Church. Let him consider those characteristics, as 
 therein exemplified, in connection with the stated and 
 elevated devotional arrangements of the Church; and 
 he will perceive that there is the largest scope and en- 
 couragement for religious action. Indeed, the Protes- 
 tant Episcopal Church is, in its system, the Revival 
 Church of our country. 
 
 Look at the variety, and at the same time the unity 
 or harmony, of e vangehcal subjects continually presented 
 in the annual course of the Ritual — Ascension, and 
 Whitsunday, and Trinity, and Christmas, and Epiphany, 
 and Lent, and the solemn Passion Week, wherein, in 
 daily services (what would be called, in the language of 
 the time, an annual protracted meeting), we contem- 
 plate the tenderness and love, the sufferings, the judi- 
 
 * A pious and intelligent minister of a non-Episcopal denomination once 
 said to the writer substantially as follows : " The reason why so many 
 in the professedly religious community are not disposed to approve, or 
 do not like to attend, your Church service, is that your service is too 
 devotional ; the present is an undevotional age." He is in the main cor- 
 rect. There ought to be over all our land more of heart-worsliip, as 
 well as intellectual and personal activity. 
 
240 THE COMPREHENSIVE CHURCH. 
 
 cial trials, the bloody sweat, and the crucifixion and 
 burial of our Lord ; and finally, the glorious Easter, the 
 festival of the Eesurrection of Christ ; and how much 
 there is continually presented to quicken the pious and 
 convert the careless ! Look, then, at the liberty of the 
 Church, which allows the employment of so many and 
 various cooperant instrumentalities to arouse and edify. 
 And look at the adaptiveness of the Church, which car- 
 ries it and its Gospel message to every class, and condi- 
 tion, and age, and to every heart. It is manifest that 
 here is a system formed, which needs only to be used to 
 eifect unrivalled results for the honor of the Master. 
 There is no ecclesiastical system extant which in itself 
 provides legitimately and directly for a constant and 
 orderly succession of revivals over the whole country 
 except this. Individuals and many societies of other 
 denominations have been active in revivals, under some 
 special or occasional arrangements ; but the Protestant 
 Episcopal Church is preeminently and singularly, in 
 its system, the Revival Church of the United States.^ 
 
 * There is a passage in one of the writings of the Rev. Albert Barnes, 
 the distinguished Presbyterian clergyman of Philadelphia, suggested by 
 the above observations, which we cannot forbear to quote. It will be 
 found in the concluding paragraphs of what Bishop Ouderdonk, of Penn- 
 sylvania, has called " a truly elegant and courteous tribute to the Epis- 
 copal Church — a truly splendid eulogium on our Church — and one which 
 does credit to the candor, the benevolence, the superiority to prejudice, 
 of the elevated mind that conceived it, and the honorable frankness 
 which gave it public utterance." The whole eulogium is as follows : 
 " We associate it (Episcopacy) with the brightest and happiest days of 
 religion, and liberty, and literature, and law. We remember that it was 
 under the Episcopacy that the Church in England took its firm stand 
 against the Papacy ; and that this was its form when Zion rose to light 
 and splendor, from the dark night of ages. We remember the name of 
 
THE COMPREHENSIVE CHURCH. 241 
 
 The actual working of the system, where it has been 
 faithfully carried out, agrees with our statements. 
 
 There are scores of Protestant Episcopal Churches 
 in our country which have for years been blessed with 
 a continual revival of religion, and in which hardly a 
 month elapses without some new accessions to the list 
 of the confirmed and of the communicants. And each 
 
 Cranmer — Cranmer, first, in many respects, among the Reformers ; tliat 
 it was by his steady and unerring hand that, under God, the pure Church 
 of the Saviour was conducted through the agitating and distressing times 
 of Henry VIII. We remember that God watched over that wonderful 
 man ; that he gave this distinguished prelate access to the heart of one 
 of the most capricious, cruel, inexorable, bloodthirsty, and licentious 
 monarchs that has disgraced the world ; that God, for the sake of Cran- 
 mer and his Church, conducted Henry, as ' by a hook in the nose,' and 
 made him faithful to the Archbishop of Canterbury, when faithful to none 
 else ; so that, perhaps, the only redeeming trait in the character of Henry 
 is his fidelity to this first British prelate under the Reformation. The 
 world will not soon forget the names of Latimer, and Ridley, and Ro- 
 gers, and Bradford ; names associated, in the feelings of Christians, with 
 the long list of ancient confessors 'of whom the world was not worthy,' 
 and who did honor to entire ages of mankind, by sealing their attach- 
 ment to the Son of God on the rack, or amid the flames. Nor can we 
 forget that we owe to Episcopacy that which fills our minds with grat- 
 itude and praise, when we look for examples of consecrated talent, and 
 elegant literature, and humble devoted piety. While men honor elevated 
 Christian feeling, while they revere sound learning, while they render 
 tribute to clear and profound reasoning, they will not forget the names 
 of Barrow and Taylor, of Tillotson, and Hooker, and Butler ; and when 
 they think of humble, pure, sweet, heavenly piety, their minds will recur 
 insdnctively to the name of Leighton. Such names, with a host of 
 others, do honor to the world. When we think of them, we have it not 
 in our hearts to utter one word against a Church which has thus done 
 honor to our race, and to our common Christianity. 
 
 Such we wish Episcopacy still to be. We have always thought that 
 there are Christian minds and hearts that would find more edification in 
 the forms of worship in that Church than in any other. We regard it aa 
 
 11 
 
242 THE COMPKEHENSIVE CHURCH. 
 
 successive year is developing more clearly and encour- 
 agingly this peculiar tendency of the system. 
 
 It is our purpose to be concise. We leave it to our 
 Christian brethren, whether or not they can agree to 
 love and to sustain such a Church as has been here de- 
 scribed. 
 
 adapted to call forth Christian energy, that might otherwise be dormant. 
 
 We have never doubted that many of the purest flames of 
 
 devotion that rise from the earth ascend from the altars of the Episcopal 
 Church, and that many of the purest spirits that the earth contains min- 
 ister at those altars, or breathe forth their prayers and praises in language 
 consecrated by the use of piety for centuries. 
 
 We have but one wish in regard to Episcopacy We wish 
 
 her to fall in with, or to go iu advance of, others, in the spirit of the age. 
 Our desire is that she may become throughout — as we rejoice she is in- 
 creasingly becoming — the warm, devoted friend of revivals and mission- 
 ary operations. She is consolidated, well marshalled, under an efficient 
 system of laws, and preeminently fitted for powerful action in the field 
 of Christian warfare. We desire to see her, what the Macedonian pha- 
 lanx was in the ancient army — with her dense, solid organization, with 
 her unity of movement, with her power of maintaining the position which 
 Bhe takes, and with her eminent ability to advance the cause of sacred 
 learning, and the love of order and of law, attending or leading all other 
 churches in the conquests of redemption in an alienated world. We 
 would even rejoice to see her who was first in the field at the Reforma- 
 tion in England first, also, in the field when the Son of God shall come 
 to take to himself his great power ; and whatever positions may be as- 
 signed to other denominations, we have no doubt that the Episcopal 
 Church is destined yet to be, throughout, the warm friend of revivals, 
 and to consecrate her wealth and power to the work of making a per- 
 petual aggression on the territories of sin and of death." — Christian 
 Spectator, Vol. VI. See also " Episcopacy Examined and Heexamined,^^ 
 New York, Protestant Episcopal Tract Society, pp. 89-91. 
 
THE COMPREHENSIVE CHURCH. 24.3 
 
 SECTION XXI. 
 
 COMPEEHEXSIVE TRAITS. 
 
 If the Protestant Episcopal Church be the Comprehensive Church, it be- 
 comes the privilege if not the duty of all Christians to unite them- 
 selves with it — extent of this duty — a recapitulation of the various 
 comprehensive traits elucidated in the preceding sections — the Prot- 
 estant Episcopal Church proved to be the Comprehensive Church — 
 the only Church founded successfully and completely upon the maxim 
 of the primitive and Apostolical Church — there are few even of its 
 own members who understand its comprehensiveness — this Church 
 not originated by human wisdom or accident — it is a system provided 
 by the gracious providence of the Lord for the Christian and eccle- 
 siastical unity of all His disciples. 
 
 We hold it to be an axiom that, if tlie Protestant 
 Episcopal Churcli be the Comprehensive Chnrch — that ' 
 is, if it have within its system all the particulars which ' 
 are held essential, not only by all Christian denomina- 
 tions jointly, but also by each distinctively — and if ' 
 there be no other system in our country equally com- * 
 prehensive, then it is, if not the hounden duty, certainly , 
 the privilege of all Christians who love their Lord, and . 
 wish to Jceep His commandment of iinity, to unitCt 
 themselves at once, eveii if it ie at some ^personal sac-' 
 rifice, with it. 
 
 And one or both of two things is required of every 
 one who would, with a good conscience, avoid uniting 
 himself with this Church : either he must disprove what 
 we have just laid down as an axiom, that is, disprove 
 the importance of obeying his Lord's command, when 
 he has it in his power to do so ; or else he must prove 
 
244 THE COMPREHENSIVE CHURQH. 
 
 that the Protestant Episcopal Church is not the Com- 
 prehensive Church. 
 
 It will not be enough for an objector even to prove 
 that he is in a Church which has a valid ministry and 
 valid sacraments, and with which he himself is perfectly 
 satisfied. He must prove that his Church is compre- 
 hensive, and capable of receiving all sincere disciples of 
 his Lord, whatever their diversities of opinion and cus- 
 toms ; or else his Church has not the characteristics of 
 Christ's one Church adapted to all His disciples ; and 
 he is therefore bound to leave it as a defective and so 
 far a corrupted Church, if indeed he may find the one 
 comprehensive system elsewhere. 
 
 In summing up the characteristics of the Protestant 
 Episcopal Church, we shall merely recapitulate some of 
 the main thoughts suggested in the preceding sections. 
 
 The Protestant Episcopal Church in the United 
 States, while it is historically at unity with the ancient 
 and Apostolical Church, is, at the same time, purely an 
 American Church, and therefore is entitled to the sym- 
 pathies of all American Christians. 
 
 Its members are classed necessarily just as they are 
 in every Protestant Church ; and this fact recommends 
 it to the members of all other churches as a medium of 
 unity, having in this j)articular a quality common to 
 them all. 
 
 Its territorial divisions, while prepared for its uni- 
 vereal extension, are yet perfectly simple, and afford 
 the most desirable facilities for the external union of all 
 Christians. 
 
 Its laws and government are such that every one of 
 its members is represented in them, and has a power of 
 
THE COMPREHENSIVE CHURCH. 245 
 
 control over them ; and they are constituted upon such 
 equitable and truly republican principles, as to endear 
 the Church to every Christian who loves the free and 
 righteous principles upon which our political institutions 
 are ordered. 
 
 Its ministry is such that every conceivable and useful 
 mode of clerical influence may be exerted ; while every 
 minister, in every degree, is directly responsible to the 
 Church for his faithfulness and obedience to its laws. 
 Its ministry meets exactly the wishes of every true. 
 Christian in our land. * 
 
 Its sacraments are free to all true disciples of the 
 Lord Jesus Christ, without regard to their differences 
 in the interpretation of difficult passages of Scripture or 
 in their abstract systems of theological and philosophical 
 doctrine. In this fact it welcomes all to one communion 
 and fellowship. 
 
 Its standards, although explicit, are never oppres- 
 sive ; and its doctrines and preaching are Scriptural 
 and practical ; so that on these subjects its system tends 
 to concord. 
 
 Its discipline is severe against manifest sin, but it* 
 is patient toward human infirmity, " loving mercy and* 
 not sacrifice," " desiring not the death of the sinner, but 
 rather that the sinner turn unto God and be saved ; " 
 so that in this it is sure of the ap23roval of all who are 
 like their Father in Heaven, and who have the meek- 
 ness and gentleness of His only Son. 
 
 Its modes of public worship, while they seek to en- 
 courage solemnity and the spirit of devotion and pray- 
 er, are yet always accommodated to the spiritual wants 
 and the Christian judgment of its members ; so that all 
 
^46 THE COMPREHENSIVE CHURCH. 
 
 Christians, who unite themselves with it, do have it in 
 their power to worship God according to the dictates 
 of their own consciences, and the necessities of their 
 own hearts. 
 
 Its laity are fully and effectually represented in all 
 the regulations and action of the Church, and have not 
 only every right which they have in other Churches, 
 but also, in some very important respects, more rights, 
 and always the power of self -protection. In this par- 
 ticular, therefore, the Church may expect the favor of 
 all Christian laymen in our country. 
 
 Its arrangements concerning Baptism, and its con- 
 nection of the Rite of Confirmation with that ordi- 
 nance, furnish, what in no other Church has been done, 
 the means of uniting on a basis of harmony all Chris- 
 tian people, who in other denominations are so widely 
 at variance on this theme of the subjects and mode of 
 Baptism. 
 
 Its views of the Lord's Supper agree, substantially, 
 with those of other orthodox and catholic communions, 
 while its terms of admission are more liberal than 
 tliose of most others ; and thus it is able to combine and 
 associate them aU around one table of mutual charity. 
 
 It furnishes opportunities for the exercise of every 
 benevolent affection ; it cultivates literature and labors 
 for Christian education ; and it is pledged wholly and 
 without reserve to the work of missions in all tlie 
 earth ; so that all Christians must admire its singleness 
 and honest devotion, who love to labor for the good 
 of men, and to fulfil the last charge of the ascended 
 Lord, 
 
 It tolerates all the modes through which the piety 
 
THE COMPREHENSIVE CHURCH. 247 
 
 of the heart would find outward expression; and it 
 invites to its protection every variety of temperament 
 and habit ; so that all may join themselves unto it, who 
 take delight in the worship of God. It has forms, but 
 it is not tied to forms. Outside of its prescribed rules 
 for special occasions, it invites to every variety of 
 Christian worship, and every method of Christian ac- 
 tivity. It is like a broad country, through which, 
 among a hundred other roads, a railroad runs. If you 
 get into the cars, you must, while you are in them, ride 
 upon the rails. But off from the railroad you may go 
 as you please, in carriages or on foot, and indulge in all 
 the privileges of a free and law-abiding citizen. 
 
 Finally, it is capable of modifying itself, in any and - 
 in every possible respect, to the circumstances of society • 
 and the wants of men, in all periods of time ; so that it • 
 is able to unite all Christians into one body, and to be 
 the Church of the world. 
 
 J^Tow we inquire: Is not the Protestant Episcopal, 
 Church in the United States entitled peculiarly to the ' 
 name of the Comprehensive Church ? Are not all the ' 
 essentials of a Church within it, and all the essentials . 
 for Christian and ecclesiastical unity ? 
 
 The writer will be pardoned if he ventures the re- 
 mark that, of all the ecclesiastical systems which the 
 history of the past and of the present has brought under 
 his notice, there is none which, in the principles of its 
 organization, has carried out the maxim upon whicli the 
 Primitive and Apostolical Church was organized, as 
 alluded to in our first chapter, so fearlessly and so suc- 
 cessfully as that which it has been the design of the 
 foregoing sections to illustrate. 
 
248 THE COMPREHENSIVE CHURCH. 
 
 Thanks to the superintending Spirit and Providence 
 of God! 
 
 And alas ! that so few, even of Episcopalians, do 
 understand the occasion for this thanksgiving ! 
 
 We further inquire : Was it the mere wisdom of 
 men, or were they mere circumstantial and happy acci- 
 dents, which have fashioned and matured this Compre- 
 hensive System? Neither, we reply. It is not a 
 scheme devised or got up recently, for the purpose of 
 gathering Christians from their divisions into fellowship 
 and cooperation. It is simply the old historic Church, 
 holding, and conveying from age to age, the apostolic 
 idea of Catholicity and Comprehension. Rather, is it 
 not the provision of the All-seeing and Gracious Head 
 of the Church, for bringing together again into " One 
 Body " His scattered and divided disciples, when they 
 shall have learned the evils and the distresses of dissen- 
 sion, and the importance of His own new command- 
 ment : " Love one another," and " Be one " ? 
 
CHAPTER X. 
 
 Conclusion — mode in which our subject has been treated — the Protestant 
 Episcopal Church comprehensive — none other like it — another aspect 
 of this Church — enumeration of certain principles preliminary to the 
 exhibition of it — the Protestant Episcopal Church a platform on 
 which Christians may meet and perfect a plan of unity — this proved 
 — the means of unity are provided if Christians will use them — the 
 Protestant Episcopal Church capable of infinite modification — invites 
 all Christians to unite in it and modify it as they please — objection 
 answered — the system of the Protestant Episcopal Church further 
 opened — a beautiful and grand scheme — sin of negligence on this 
 subject — a call to unity — deprecation of false unity — advantages of 
 true unity — call upon the laity — call upon the clergy— our plan sub- 
 mitted to the candid judgment and honest decision of the Christian 
 public. 
 
 "We have been looking at the system of the Prot- 
 estant Episcopal Church as it is. We have desired to 
 divest ourselves of all the associations of the jDast, as we 
 have desired our readers to do ; and have looked at this 
 Church as an existing system, just as we should look at 
 it if it had been broached for the first time in the 
 course of the present year, or as though we were sug- 
 gesting in these pages the outline of a new Ecclesiasti- 
 cal Scheme of Union, as though we were proposing a 
 new organization for the promotion of Christian unity. 
 
 We inquire now respectfully : Are not the elements 
 of concord in this Church? Are not those points, 
 
250 THE COMPREHENSIVE CHURCH. 
 
 whicli are held chiefly important by the several denomi- 
 nations of Christians in our country, all included already 
 in the system of this Church ? Does not this Cliurch 
 blend into one harmonious arrangement the "distinc- 
 tive peculiarities " of the several denominations among 
 us ? We ask our readers : Can you not recognize in 
 this Church, distinctly maintained, the very points to 
 which you, as members of some particular denomina- 
 tions, have respectively given chief prominence ? Can 
 you find similar characteristics in any other of the nu- 
 merous models of the Church which have been con- 
 structed by the wisdom of those who at any time have 
 separated from the one old Church to form new 
 . Churches ? 
 
 Answer us in the spirit of meek and self-denying 
 disciples of Him, who prayed for you and for us in 
 these words : " Holy Father, I pray that they all may 
 be one, that the world may believe that Thou hast sent 
 Me." 
 
 There is, however, another aspect of the Protestant 
 Episcopal Clmrch, to which your attention is solicited. 
 
 In order to present clearly the aspect referred to, 
 the reader must be reminded of one or two preliminary 
 principles. These principles are the following : That 
 Christians wish to be united ; that they must be united 
 in some one Comprehensive Church ; that, in order to 
 be thus united, they must come together on some com- 
 mon platform, where they may discuss their differences, 
 and compare opinions, and suggest reciprocal compro- 
 mises, and finally agree u])on some scheme of unity, to 
 which all shall be pledged to adhere ; that when they 
 
THE COMPREHENSIVE CHURCH. 251 
 
 sliall have finally agreed upon such scheme of unity, 
 they must make further arrangements, by which they 
 may come together at stated periods, perhaps year after 
 year, continually, and change and modify that scheme 
 (still maintaining unity) to meet the various changes 
 and modifications of human society. 
 
 These principles being acknowledged correct, we 
 say that, if they were carried out (as they ought to 
 be), they would eventuate in the construction of exactly 
 such a system as that of the Protestant Episcopal Church 
 — the scheme of unity would be the counterpart of the 
 Protestant Episcopal Church. This is the other aspect 
 of the Protestant Episcopal Church to which we just 
 now alluded. 
 
 Granting, for the occasion, that the Protestant Epis- 
 copal Church is not now in every respect just the 
 system which the several denominations when united 
 might desire, it is, nevertheless, exactly the platform 
 tipon which they all may meet and arrange such a sys- 
 tem as they would desire. It is the living agent, which 
 will, at their bidding, work out for them precisely their 
 ideal of unity. It is a beautiful and perfect organum 
 (to many doubtless a novum organum in this applica- 
 tion of it) whose machinery can accomplish any result. 
 Let them put their hand to its machinery, let them 
 enter the building which encloses it, and whose doors 
 are thrown wide open and nailed back so that they can- 
 not close again, and there let them superintend and 
 guide its operations, and they ■ may have whatsoever 
 product they may please to have. 
 
 We refer now to the general principles of Ecclesias- 
 tical Government unfolded in the last chapter. Let all 
 
252 THE COMPREHENSIVE CHURCH. 
 
 the parishes — the newly formed as well as the others — 
 elect men who shall represent their views to the Dio- 
 cesan Conventions, where are free discussions and fair 
 decisions. Let the Diocesan Conventions look to it that 
 their own views are correctly represented in the General 
 Convention. Majorities govern — majorities in the par- 
 ishes, in the Diocesan Conventions, in the General Con- 
 vention — majorities of the whole Church — majorities 
 of the Laity, of the Clergy, of the Bishops. When 
 such majorities wish for change, it is right that changes 
 occur. Until they do, it is wise, and the secret of unity, 
 that the minority forbear. 
 
 Is it not manifest that, if the Christian people of our 
 land wish to unite into some comprehensive scheme of 
 ecclesiastical unity (without which there can be no true 
 Christian union), they can accomplish their object, quiet- 
 ly, and certainly, and immediately, by uniting themselves 
 with the Protestant Episcopal Church? Are not in- 
 strumentalities here supplied to their hands, by which 
 they may triumphantly effect their wish ? 
 
 We say then to our fellow-Christians in the several 
 denominations : " Cast in your lot with us." We will 
 
 ' welcome you to our unity. We do not invite you to a 
 Church in which you must be cramped and straitened 
 
 .incessantly, but to a pliant Church — a Church capable 
 of infinite modification. We are willing to amalgamate 
 
 • with you; only let the wounds of Christ's body be 
 
 ■healed, only let us become one. You may outnumber 
 us ; you may have the control in our parishes, in our 
 
 .Diocesan Conventions, in our General Convention. 
 
 , You may revise and rearrange our laws. Be it so ! 
 We are willing to be melted down with you, in our 
 
THE COMPREHENSIVE CHURCH. 253 
 
 , own crucible, into one mass of Christian love and fel- 
 •lowship. Is this the language of a narrow, and arbi- 
 trary, and intolerant bigotry? Is the Church, whose 
 entrance is so wide, and which is willing to be moulded 
 by any influence you may exert, sectarian or contracted 
 in its spirit ? Is it not fitted for universality, which is 
 the collateral principal with unity ? Like some spacious 
 and noble ship, she can take in all who would trast her 
 decks, or be entertained in her various saloons, while 
 she ever moves hither and thither, true to the slightest 
 motions of her helm, and while her broad canvas swells 
 at the pressure of the faintest breeze, and hurries her 
 still forward. 
 
 If it should seem to any that, in representing the 
 system of the Protestant Episcopal Church as has been 
 done, we expose a weak point in its organization, we 
 develop a liberality which is suicidal, we show it to be 
 in the power of others to modify it until its essential 
 idea shall be destroyed, our reply is ready : That which 
 seems to be the point of its weakness is the veiy hinge 
 of its strength ; the apparent defect is, on closer exami- . 
 nation, the real beauty. The system is one of checks 
 and balances, not artificial but natural, and therefore 
 invariable in their operation. The door which admits 
 one man of a certain class of predilections, admits with 
 him another man of perhaps ojDposite predilections ; 
 and these men must harmonize. Each must deny him- 
 self a little, that both may have the greater liberty ; and 
 these men, who, if they had remained in opposite sects, 
 would have been bitter adversaries, become, in the 
 Protestant Episcopal Church, brothers. So would it 
 be in any event. 
 
254 . THE COMPREHENSIVE CHURCH. 
 
 Such is our confidence in the adaptation of the 
 Protestant Episcopal Church to the common wants of 
 the many, that we should not fear any essential change 
 in its system from any accession of numbers. In fact, 
 every accession of numbers would confirm the system 
 and make it more tenacious, just as an increase of 
 weight gives stability to the mechanical arch. We are 
 confident that, if all the members of all the denomina- 
 tions in our land should unite with the Protestant Epis- 
 copal Church to-morrow, although there might be a 
 thousand changes in the minute details of the system 
 (as now such are constantly occurring), yet there would 
 be no change of any of its essential features. It is a 
 grand scheme, the result not of a single intellect nor of 
 a single age, but combining the conclusions of countless 
 minds, and framed upon the experience of many ages, 
 and based upon the philosophy of the universal heart. 
 
 We can conceive of but one mode of parrying the 
 application of the argument. There may be multitudes 
 who will say : " After all, it is no matter about this out- 
 ward unity ; we may as well continue separate, and 
 strive each to do what he can for the glory of God and 
 the salvation of souls." But, brethren, why work at a 
 disadvantage so great, so entirely unnecessary, so uncon- 
 querably full of evil ? How long shall Christians de- 
 clare, in the face of all Scripture, in the face of all ex- 
 perience, in the face of all tnie philosophy of the mind 
 and heart, in tlie face of all nature : " Let us have the 
 internal unity, it is no matter about the outward" — 
 when, all the while, it is absolutely impossible that the 
 two can be separated? We will not recapitulate our 
 leasonings in the early chapters of this vcjlume ; but we 
 
THE COMPREHENSIVE CHURCH. 255 
 
 will press tlieir conclusions. If it is no matter about 
 tliis outward unity, then it is no matter about the inter- 
 nal ; then it is no matter about the honor of the Church 
 in the eyes of the profane, and the impenitent, and the 
 careless, and the unthoughtful ; then it is no matter 
 whether Christians shall ever love each other in a per- 
 fect reciprocal confidence, without concealment and 
 without reserve — whether they shall ever work to- 
 gether for Christ without molestation and with their 
 utmost energies — whether they shall ever rejoice over 
 the conversion of the nations, and join their hosannas 
 on earth with the " great voices in heaven, saying, The 
 kingdoms of this world are become the kingdoms of 
 our Lord and of his Christ, and he shall reign for ever 
 and ever." 
 
 "VVe call for Christian unity, without which there 
 can never be a millennium of peace and holiness on 
 earth — without which the Lord Jesus can never estab- 
 lish his kingdom among men. 
 
 We call not for that Christian union which flares up 
 into life, and dies in some brilliant paragraph of a re- 
 ligious-literary journal ; or which shows itself like a 
 sprite, and vanishes in the dazzling appeal of some fine 
 orator on the stage of some great benevolent society. 
 We ask not for that Christian union which flows so 
 softly from the lips of men who never think of any- 
 thing beyond the narrow limits of their own narrow 
 sect ; nor for that which is breathed forth so faintly by 
 good and holy men, who long for peace, yet know that 
 the peace which their lips speak of is a very different 
 thing from the actual strifes which are wearying their 
 hearts. 
 
256 THE COMPREHENSIVE CHURCH. 
 
 We call for actual Christian union, in whicli the dis- 
 sensions which part brethren shall be done away ; in 
 which the causes of contention shall be removed; in 
 which the plottings and counter-plottings, the preju- 
 dices and hard speeches, the suspicions and intolerance, 
 which distract the family of the Redeemer, shall be 
 
 • destroyed. We ask for Christian union which shall be 
 
 • not sentimental, but real ; not visionary, but existing ; 
 . not in words or wishes, but in fact. We ask not for 
 . a shadow, but for a substance ; not for a creature of 
 
 • dreams, however lovely, but for a being of flesh and 
 .blood, who shall be an every-day companion. We ask 
 for the "one body," that so we may have the "one 
 spirit and the one Lord, the one faith and the one 
 
 • baptism, and the one God and Father of all, who is over 
 .all, and through all, and in us all." We want one holy 
 •Church, visible and tangible, fitted for the period in 
 
 which we live ; so that the soldiers of Emmanuel shall 
 no more be compelled to act as spies upon each other, 
 and to waste their energies in internal and self-destruc- 
 tive conflicts, but rather shall present one undivided 
 front, and have unweakened courage in their grand 
 " aggressive attack " upon sin, whether at home or 
 abroad. 
 
 We call for a true Christian unity, which shall ex- 
 pand itself through our land ; which shall go into all 
 the little villages, and all the private dwellings, over 
 the whole length and breadth of our long and our 
 broad country, and unite hearts, and unite voices, and 
 unite labor, and strength, and wealth, that have always 
 before been separated — which shall bring into one Com- 
 prehensive Church all the disciples of Christ. 
 
THE COMPREHENSIVE CHURCH. 257 
 
 Then our villages will be gardens of God, which are 
 now wrangling-places. Then plain men and learned 
 men together will give up their jealousies and conten- 
 tions, and with these their unhappiness ; and men will 
 be able to think about Christ and souls and the world. 
 Then the multitudes, who have hitherto excused them- 
 selves from their duty behind the dissensions of Chris- 
 tians, will be left without excuse, or will take up the 
 exclamation of the worldly in the days of Tertullian : 
 "See how these Christians love one another." Then 
 shall we " all be one, and the world will believe on the 
 Son of God." 
 
 Our call is upon the Christian people of our land. 
 We call upon the Laity, in every class and condition 
 of Christian society, to consider this subject ; to decide 
 upon duty ; and to act promptly, as reasonable and as 
 responsible men. 
 
 We call upon the Clergy, and especially those among 
 them who fill the high places of influence and of au- 
 thority. We entreat you patiently and candidly to 
 investigate this subject. Let it be canvassed fully in 
 your public prints. Let it be the topic of agitation, or 
 at least of discussion, in your large assemblies. We pray 
 you to come yourselves, and to bring with you those 
 whom you may lawfully influence, into the unity of one 
 happy fold of the chief Shepherd. We will sit down 
 with you most gladly in our earliest Conventions, and, 
 in all our deliberations, our motto shall be : Compeomise 
 
 AND CONFOKMITY, LlBERTY AND LaW, UnIVEKSALITY AND 
 
 Unity. 
 
 The subject is momentously serious. It demands 
 action as well as consideration. "Let no one," we 
 
258 THE COMPREHENSIVE CHURCH. 
 
 quote from our title-page — " Let no one excuse or de- 
 ceive or console himself by pertinacious disputatious- 
 ncss : for our treatise is concerning life and salvation." 
 There may be some who will esteem our Call pre- 
 posterous, and smile at our Plan. But let no Christian 
 esteem our Call preposterous before he has solemnly, 
 "with prayer and in honesty, determined his duty in 
 reference to it. And let no Christian smile at our Plan 
 until he has proved it to be impracticable. 
 
APPENDIX 
 
"O ALMIGHTY GOD, WHO HAST BUILT THY CHUECH UPON THE 
 FOUNDATION OF THE APOSTLES AND PEOPHETS, JESUS CHRIST HIM- 
 SELF BEING THE CHIEF COENEK-STONE ; GEANT THAT, BY THE 
 OPERATION OF THE HOLY GHOST, ALL CHRISTIANS MAY BE SO 
 JOINED TOGETHEE IN UNITY OF SPIRIT, AND IN THE BOND OF 
 PEACE, THAT THEY MAY BE AN HOLY TEMPLE ACCEPTABLE UNTO 
 THEE, THEOUGH JESUS CHEIST OUR LORD." 
 
 Book of Common Prayer, 
 Collect for the Institution of Ministers, and also for the 
 Festival of St. Simon and St. Jude. 
 
APPENDIX. 
 
 Origin and Oeganization of the Protestant Epis- 
 copal Church in the United States. Extracted 
 from "Memoirs of the Protestant Episcopal 
 Church in the United States," etc., hy the late 
 Bishop White, of Pennsylvania. Pp. 17-30. 
 
 Although it happened, as might be expected, that a propor- 
 tion of the settlers of English America were of the profession 
 established in England, yet the number was not so considerable 
 as might be supposed from the existing relation, owing probably 
 to the circumstance that several of the colonies arose in a great 
 measure from dissatisfaction with the establishment at home, and 
 partly to an influx of subsequent settlers, not only from other 
 countries subject to the same crown, but also from countries on 
 the continent of Europe, principally some of the states of Ger- 
 many. In the Northern and Eastern States the comparatively 
 small number of the Church of England may be seen in the fact 
 that, when the revolutionary war began, there were not more 
 than about eighty parochial clergymen of that Church to the 
 northward and to the eastward of Maryland ; and that those 
 clergymen derived the greater part of their subsistence from the 
 Society, instituted in England, for the Propagation of the Gospel 
 in Foreign Parts — with the exception of those resident in the 
 
262 THE COMPREHENSIVE CHURCH. 
 
 towns of Boston and Newport, and the cities of New York and 
 Philadelphia — there being no Episcopal congregations out of those 
 towns and cities held to be of ability to support clergymen of 
 themselves. In Maryland and in Virginia the Episcopal Church 
 was much more numerous, and had legal establishments for its 
 support. It was especially numerous in those parts of the said 
 provinces which were settled when the establishments took place ; 
 for in the more recently settled counties the mass of the people 
 were of other communions, scarcely known among thorn in the 
 early period of their histories. In the more southern colonies, 
 the Episcopalians were fewer in proportion than in the two last 
 mentioned, but more than in the northern. 
 
 The peculiar circumstances under which it existed prevented, 
 and probably, under the old regime, would have continued to pre- 
 vent, its organization. Separated by the Atlantic Ocean from the 
 Episcopacy under which it had been planted, it had no resource 
 for a ministry but in emigration from the mother country, and 
 by sending its candidates for the ministry to that country for 
 orders. The first could not be the channel of a respectable per- 
 manent supply; and the second, which was the most depended 
 on in the latter years of the colonies, was very troublesome and 
 expensive. The evil of the want of an internal Episcopacy did 
 not end here. For, although the Bishop of London was consid- 
 ered as the diocesan of the Episcopal Churches in America, it is 
 evident that his authority could not be effectually exerted at such 
 a distance for the removing of unworthy clergymen ; besides 
 which, there were civil institutions supposed to be in opposition 
 to it in the provinces where establishments had been provided. 
 In Maryland, in particular, all interference of the Bishop of Lon- 
 don, except in the single matter of ordination, was held by the 
 proprietary government to be an encroachment on its author- 
 ities. 
 
 For these reasons, and on the ground of the .evident propriety 
 of being supplied with all the orders of the ministry recognized 
 by their ecclesiastical system, application had been made to 
 England at different times by the clergy, especially those in the 
 northern colonies, for the obtaining of an Episcopate. These 
 
APPENDIX A, 263 
 
 applications had produced much contention in pamphlets and in 
 newspapers. What would have heen the event, in this respect, 
 had the Episcopal clergy succeeded in their desires, is a problem 
 which it will be forever impossible to solve. 
 
 If such was the liifficulty of being supplied with a ministry 
 during the acknowledged supremacy of the British crown, much 
 greater, as may be supposed, was the same difficulty during the 
 struggle which ended in the elevating of the colonies to the rank 
 of independent states. During that term there was no resource 
 for the supply of vacancies, which were continually multiplying, 
 not only from death but by the retreat of very many of the Epis- 
 copal clergy to the mother country, and to the colonies still 
 dependent on her. To add to the evil, many able and worthy 
 ministers, cherishing their allegiance to the king of Great Brit- 
 ain, and entertaining conscientious scruples against the use of tho 
 liturgy, under the restriction of omitting the appointed prayers 
 for him, ceased to officiate. Owing to these circumstances, the 
 doors of the far greater number of the Episcopal churches were 
 closed for several years. In the State in which this work is 
 edited (Pennsylvania), there was a part of that time in which 
 there was, through the whole extent, but one resident minister 
 of the Church in question, he (Bishop "White) who records the 
 fact. 
 
 The first step toward the forming of a collective body of the 
 Episcopal Church in the United States was taken at a meeting 
 for another purpose of a few clergymen of New York, New 
 Jersey, and Pennsylvania, at Brunswick, in New Jersey, on the 
 13th and 14th of May, 1784. These clergymen, in consequence 
 of prior correspondence, had met for the purpose of consulting 
 in what way to renew a society that had existed under charters 
 of incorporation from the Governors of the said three States, for 
 the Support of Widows and Children of Deceased Clergymen. 
 Here it was determined to procure a larger meeting on the 5th 
 of the ensuing October, in New York, not only for the purpose 
 of reviving the said charitable institution, but to conferand agree 
 on some general principles of an union of the Episcopal Church 
 throughout tho States. 
 
264 THE COMPREHENSIVE CHURCH. 
 
 Such a meeting was held at the time and place agreed on ; 
 and, although the members composing it were not vested with 
 powers adequate to the present exigencies of the Church, they 
 happily, and with great unanimity, laid down a few general prin- 
 ciples, to be recommended in the respective States, as the ground 
 on which a future ecclesiastical government should be established. 
 These principles were approbatory of Episcopacy and of the 
 "Book of Common Prayer," and provided for a representative 
 body of the Church, consisting of clergy and laity, who were to 
 vote as distinct orders. There was also a recommendation to the 
 Church in the several States, to send clerical and lay deputies to 
 a meeting to be held in Philadelphia, on the 2Tth of September, 
 in the following year. 
 
 Although, at the meeting last held, there were present two 
 clergymen from the Eastern States, yet it now appeared that there 
 was no probability, for the present, of tbe aid of the Churches in 
 those States in the measures begun for the obtaining of a repre- 
 sentative body of the Church at large. From this they thought 
 themselves restrained in Connecticut, in jjarticular, by a step they 
 had antecedently taken for the obtaining of an Episcopate from 
 England ; for, until the event of their application could be known, 
 it naturally seemed to them inconsistent to do anything which 
 might change the ground on which the gentleman of their choice 
 was then standing. This gentleman was the Rev. Samuel Sea- 
 bury, D. D., formerly missionary on Staten Island, who had been 
 recommended to England for consecration before the evacuation 
 of New York by the British army. 
 
 On the 27th of September, 1785, there assembled agreeably to 
 appointment, in Philadelphia, a convention of clerical and lay 
 deputies from seven of the thirteen United States, viz., from 
 New York to Virginia, inclusive, with the addition of South Caro- 
 lina. They applied themselves to the making of such alterations 
 in the "Book of Common Prayer" as were necessary for the 
 accommodating of it to the lute changes in the state ; and the 
 proposing, but not establishing, of such other alterations in that 
 book and in the Articles, as they thought an improvement of the 
 service and of the manner of stating the principal articles of faith. 
 
APPENDIX A. 265 
 
 These were published in a book, ever since known by the name of 
 the " Proposed Book." 
 
 The convention entered on the business of the Episcopacy 
 with a knowledge that there was now a bishop in Connecticut, 
 consecrated, not in England, but by the non-juring bishops of 
 Scotland ; for Dr. Seabury, not meeting assurance of success with 
 the bishops of the former country, had applied to the latter quar- 
 ter for the succession, which had been there carefully maintained, 
 notwithstanding their severance from the state in the revolution 
 of 1688. Bishop Seabury had returned to America, and had en- 
 tered on the exercise of his new function in the beginning of the 
 preceding summer, and two or three gentlemen of the Southern 
 States had received ordination from his hands. Nevertheless the 
 members of this convention, although generally impressed with 
 sentiments of respect toward the new bishop, and although, with 
 the exception of a few, alleging nothing against the validity of 
 his Episcopacy, thought it most proper to direct their views in 
 the first instance toward England, 
 
 Accordingly, they addressed the archbishops and bishops of 
 England, stating that the Episcopal Church in the United States 
 had been severed, by a civil revolution, from the jurisdiction of 
 the parent Church in England; acknowledging the favors for- 
 merly received from the bishops of London in particular, and from 
 the archbishops and bishops in general, through the medium of 
 the Society for Propagating the Gospel ; declaring their desire to 
 perpetuate among them the principles of the Church of England, 
 in doctrine, discipline, and worship ; and praying that their lord- 
 ships would consecrate to the Episcopacy those persons who 
 should be sent, with that view, from the Churches in any of the 
 States respectively. 
 
 In order that the present convention might be succeeded by 
 bodies of the like description, they framed an ecclesiastical con- 
 stitution, the outlines of which were that there should be a trien- 
 nial convention, consisting of a deputation from the Church in 
 each State of not more than four clergymen and as many laymen ; 
 that they should vote statewise, each order to have a negative on 
 the other ; that when there should be a bishop in any State, ho 
 
 13 
 
266 THE COMPREHENSIVE CHURCH. 
 
 should bo officially a member of the convention; that the differ- 
 ent orders of clergy should be accountable to the ecclesiastical 
 authority in the State only to which they should respectively be- 
 long; and that the engagement previous to ordination shonld be 
 a declaration of belief in the Holy Scriptures, and a promise of 
 conformity to the doctrines and the worship of the Church. 
 
 Further, the convention appointed a committee with various 
 powers, among which was that of corresponding, during the 
 recess, with the archbishops and bishops of England ; and they 
 adjourned to meet again in Philadelphia, on the 20th of June, in 
 the following year. 
 
 After the rising of the convention, their address to the Eng- 
 lish prelates was forwarded by the committee to his Excellency 
 John Adams, Esq., the American minister, with the request that 
 it might be delivered by him to his Grace the Archbishop of Can- 
 terbury. There were also forwarded certificates from the execu- 
 tives of the States in which there was a probability of there being 
 bishops chosen. The executives who gave these certificates were 
 those of New York, Pennsylvania, Maryland, and Virginia. These 
 evidences, agreeably to instructions of the convention, were ap- 
 plied for by the members of that body from the said States respect- 
 ively. Mr. Adams willingly performed the service solicited of 
 him, and in a conversation which he held with the Archbishop 
 of Canterbury, on the subject of the address, gave such informa- 
 tion and expressed such sentiments as were calculated to promote 
 the object of it. 
 
 After the receipt of the first of the letters of the English pre- 
 lates, and before the receipt of the second, the General Conven- 
 tion assembled agreeably to appointment, in Philadelphia, on the 
 20th of June, 1786. The principal business transacted by them 
 was another address to the English prelates, containing an ac- 
 knowledgment of their friendly and affectionate letter, a declara- 
 tion of not intending to depart from the doctrines of the English 
 .Church, and a determination of making no further alterations 
 than such as either arose from a change of circumstances, or 
 a[)pearcd conducive to union, and a repetition of the prayer for 
 the succession of the Episcopacy. Before their adjournment they 
 
APPENDIX A. 367 
 
 appointed a committee with power to reassemble them, if thought 
 expedient, at Wilmington, in the State of Delaware. 
 
 On the committee's receipt of the second letter they summoned 
 the convention to meet, at the place appointed, on the 10th of 
 October following. 
 
 The deputies from the several States were called on, beginning 
 from the northward, for information whether any persons had 
 been chosen in them respectively to proceed to England for con- 
 secration ; when it appeared that the Rev. Samuel Provoost, D. D., 
 rector of Trinity Church, in the city of New York, had been 
 chosen for that purpose by the convention in that State ; that the 
 Eev. William White, D. D., rector of Christ Church and St. Pe- 
 ter's, in the city of Philadelpliia, had been chosen by the con- 
 vention in Pennsylvania ; and tliat the Rev. David Griffith, D. D., 
 rector of Fairfax parish, Virginia, had been chosen by the con- 
 vention there. Testimonials in their favor from the conventions 
 in the respective States, agreeable to the form prescribed by the 
 archbishops, were laid before the General Convention, who im- 
 mediately signed, in favor of each of the bishops elect, a testi- 
 monial, according to the form prescribed to them by the same 
 authority. 
 
 The two former of the above-named clergymen, having em- 
 barked together early in the next month, arrived at Falmouth 
 after a passage of eighteen days. On their reaching London they 
 were introduced to his Grace the Archbishop of Canterbury, by 
 his Excellency Mr. Adams, who, in this particular, and in every 
 instance in which his personal attentions could be either of use 
 or an evidence of his respect and kindness, continued to manifest 
 his concern for the interests of a Church of which he was not 
 a member. 
 
 Before the accomplishing of the object of the voyage, there 
 occurred the delay of a few weeks, owing to the archbishop's 
 desire of previously laying before the bishops the grounds of his 
 proceeding to the accomplishment of the business, in the early 
 stages of which they had been consulted. The greater number 
 of them were at their dioceses, but were expected to be in town 
 at the ensuing opening of Parliament, appointed for about the 
 
268 THE COMPREnEXSIVE CHURCH. 
 
 middle of January. Very soon afterward, the 4th of February, 
 was appointed for the consecration. 
 
 On that day, and in the chapel of the archiepiscopal palace of 
 Lambeth, Dr. White and Dr. Provoost were ordained and con- 
 secrated bishops, by the Most Rev. John Moore, Archbishop of 
 Canterbury. The Most Eev. William Markham, Archbishop of 
 York, presented. And the bishops who joined with the two 
 archbishops in the imposition of hands were the Right Rev. 
 Charles Moss, Bishop of Bath and Wells, and the Right Rev. John 
 Hinchliff, Bishop of Peterborough. Before the end of the same 
 month the newly-consecratad bishops sailed from Falmouth for 
 New York, where they arrived on Easter Sunday, April the 7th, 
 and soon afterward began the exercise of tbe Episcopacy in their 
 respective dioceses. 
 
 On the 28th of July, 1789, there assembled the Triennial Con- 
 vention, by whom the Episcopacy of Bishops White and Pro- 
 voost, of whom the former only was present, the latter being 
 detained by sickness, was duly recognized. At this convention 
 there naturally occurred the importance of taking measures for 
 tne perpetuating of the succession, a matter which some circum- 
 stances had subjected to considerable difficulty. The subject of 
 perpetuating the succession from England, with the relation which 
 it bore to the question of embracing that from the Scotch Epis- 
 copacy, was brought into view by a measure of the clergy in 
 Massachusetts and New Hampshire. This body had elected the 
 Rev. Edward Bass, rector of St. Paul's Church in Newbury port, 
 their bishop, and had addressed a letter to the bishops in Con- 
 necticut, New York, and Pennsylvania, praying them to unite in 
 consecrating bim. 
 
 And here it may be proper to record that the difficulty was 
 not long after removed in another way by tbe convention of Vir- 
 ginia, in their electing of the Rev. James Madison, D. D., Presi- 
 dent of William and Mary College, Williamsburg, their bishop, 
 and by his being consecrated in England. 
 
 At the present session of the General Convention, the consti- 
 tution formed in 1786 was reviewed and new modelled. Tlie prin- 
 cipal feature now given to it was a distribution into two houses. 
 
APPENDIX A. 269 
 
 one consisting of the bishops and the other of the clerical and lay 
 deputies, who must vote, when required by the clerical or by the 
 lay representation from any State, as under the former constitu- 
 tion, by orders. The stated meetings were to be on the second 
 Tuesday in September in every third year, but intermediate meet- 
 ings might be called by the bishops. 
 
 When the convention adjourned, it was to the 29th of Septem- 
 ber following ; and before the adjournment, an invitation was 
 given by them to Bishop Seabury, and to their brethren generally 
 in the Eastern States, to be present at the proposed session, with 
 a view to a permanent union. 
 
 On that day the convention reassembled, when it appeared 
 that Bishop Seabury, with sundry of the clergy from Massachu- 
 setts and Connecticut, had accepted the invitation given them. 
 There was laid before the convention, and by them ordered to be 
 recorded, evidence of that bishop's consecration, which had been 
 pierformed by Bishops Kilgour, Petrie, and Skinner, of the non- 
 juring Church in Scotland. There then ensued a conference be- 
 tween a committee of the convention and the clergy from the 
 Eastern States, the result of which was that, after one alteration 
 of the constitution at their desire, they declared their acquiescence 
 in it, and gave it their signatures accordingly. 
 
 It had been provided in the constitution that the arrangement 
 of two houses should take place as soon as three bishops should 
 belong to the body. This circumstance now occurred, although 
 there were present only two of them, who accordingly formed 
 the House of Bishops. 
 
 The two houses entered on a review of the liturgy, the bishops 
 originating alterations in some services, and the House of Cler- 
 ical and Lay Deputies proposing others. The result was the 
 "Book of Common Prayer," as then established, and as it has 
 been ever since used. 
 
 Some canons had been passed in the preceding session ; but 
 they were reconsidered and passed with sundry others, which 
 continue to this day substantially the same, but with some alter- 
 ations and additions by succeeding conventions. 
 
 The next Triennial Convention was held in the city of New 
 
270 THE COMPREHENSIVE CHURCH. 
 
 York, in the autumn of 1792, at wliich were present tlie four 
 bishops already mentioned to have been consecrated abroad. 
 Hitherto there had been no consecration in America; but at this 
 convention, although nothing further was brought before them 
 from Massachusetts relative to Dr. Bass, the deputies from Mary- 
 land applied to the assembled bishops for the consecration of the 
 Kev. Thomas John Claggett, D. D., who had been elected bishop 
 by the convention of that State. Dr. Claggett was accordingly 
 consecrated, during the session of the convention, in Trinity 
 Church, of the city in which they were assembled. 
 
 The bishops, having reviewed the Ordinal of the Church of 
 England, proposed a few alterations in it to the House of Clerical 
 and Lay Deputies, principally such as were necessary for the 
 accommodating of it to local circumstances. The Ordinal, thus 
 reviewed, is now the established form for the consecrating of 
 bishops and the ordaining of priests and deacons. 
 
 B. 
 
 Pkimitive Church Government. Extracted fromWad- 
 d'mijtoii's Church History, IIurpcr''s edition, chapter 2, 
 section 2, pp. 41-44. 
 
 Church Governmevt. We must now pi-oceed to examine the 
 discipline and governn:ent of the primitive Church, and, in this 
 in(|uiry, we shall discover no marks of a loose and passing super- 
 stition, but, on the contrary, the surest prognostics of vigor and 
 immortality. There are many reasons which make it necessary, 
 in the treatment of this subject, to distinguish clearly between 
 what is historically known, and Avhat is plausibly conjectured; 
 for it is from the confusion of facts with probabilities, that most 
 of the difficulties of this question have arisen. In the first place, 
 it is certain that, from the moment in which the early churches 
 attained a definite shape and consistency, and assumed a perma- 
 
APPENDIX B. 371 
 
 nent form of discipline ; as soon as the death of the last of the 
 Apostles had deprived them of the more immediate guidance of 
 the Holy Spirit, and left them, under God's especial care and 
 providence, to the uninspired direction of mere men ; so soon had 
 every Church, respecting which we possess any distinct informa- 
 tion, adopted the Episcopal form of government. The probable 
 nature of that government we shall describe presently; but here 
 it is sufficient to mention the undisputed fact, that the religious 
 communities of the Christian world universally admitted the su- 
 perintendence of ministers, called bishops, before the conclusion 
 of the first century. In the next place, it is equally true, that nei- 
 ther our Saviour nor his Apostles have left any express and posi- 
 tive ordinances for the administration of the Church ; desiring, 
 perhaps, that'tJiat whicli was intended for every age and condition 
 of man, to be the associate and guardian of every form of civil 
 government, should have the means of accommodating its exter- 
 nal and earthly shape to the various modifications of human polity. 
 It is also true that, in the earliest government of the first Chris- 
 tian society, that of Jerusalem, not the elders only, but the " whole 
 Church," were associated with the Apostles ; and it is even cer- 
 tain that the terms bishop and elder or presbyter were, in tlie 
 first instance, and for a short period, sometimes used synony- 
 mously, and indiscriminately applied to the same order in the 
 ministry. From the comparison of these facts, it seems natural 
 to draw the following conclusions : that during the life-time of 
 the Apostles they were themselves the directors, or at least the 
 presidents, of the Church; that as long as they remained on earth, 
 it was not necessary, in all cases, to subject the infant societies to 
 the delegated authority of a single superintendent, though the in- 
 stances of Titus and Timothy clearly prove that it was sometimes 
 done ; and that, as they were severally removed from the world, 
 some distinguished brother was in each instance appointed to suc- 
 ceed, not indeed to the name and inspiration, but to the ecclesias- 
 tical duties of the blessed Teacher who had founded the Church. 
 The concurrence of ancient records confirms this last conclusion ; 
 the earliest Church historians enumerate the first bishops of the 
 Churches of Jerusalem, Antioch, Ephesus, Smyrna, Alexandria, 
 
272 THE COMPREHENSIVE CHURCH. 
 
 and Eome, and trace tliem in each case from the Apostles. And 
 thus it came to pass that, for more than twenty years before the 
 death of St. John, most of tlie considerable Churches had gradu- 
 ally fallen under the presidency of a single person entitled Bishop ; 
 and that, after that event, there were certainly none which did 
 not speedily follow the same name and system of administration. 
 
 Prophets. Again, for the first thirty years, perhaps somewhat 
 longer, after the ascension of Christ, the labors of the Apostles 
 were aided by certain ministers entitled Prophets, who were 
 gifted with occasional inspiration, and taught under the influence 
 of the Holy Spirit. This order of teachers was withdrawn from 
 the Church when their oflace became no longer necessary for its 
 advancement, and it appears wholly to have ceased before the end 
 of the century; at which period, as we have already observed, 
 ecclesiastical government universally assumed that durable shape 
 w'hich has been perpetuated, and, with certain variations, gener- 
 ally adopted through every age of Christianity. 
 
 Deacons. We have yet made no mention of the deacons, who 
 were the third order in the Episcopal Church. The word dea- 
 con means minister, and in that sense is sometimes applied to 
 the oflSce of the Apostles ; but in a general sense only, since we 
 are assured (Acts vi.) that the diaconal order was distinct, and 
 instituted for a specific purpose. However, it seems certain that, 
 in the very beginning, the ofiice of the deacons was not confined 
 to the mere ministry of the table, since we read that Stephen dis- 
 puted publicly on the Christian truth, with irresistible wisdom 
 and spirit; and, moreover, that "he did great wonders and mira- 
 cles among the people." It is equally clear that attendance on the 
 poor was tor several centuries attached to it ; even after the office 
 of treasurer was held by the bishop, the portion destined to chari- 
 table relief continued to pass through the hands of the deacon. It 
 is not so easy to ascertain the extent of their spiritual duties in the 
 earliest Church. Ignatius speaks of them with high respect, and 
 in one place calls them " ministers of the mysteries of Christ." 
 Tertullian distinguishes them from the laity, together with bish- 
 ops and i)resbyters. Cyprian asserts that the Apostles appointed 
 them as "ministers of their episcopacy and Church." By the 
 
APPENDIX B. 273 
 
 Nicene Council they are designated as servants of tbe bisbop. It 
 is certain that tbey were ordained by tbe bishop alone, without 
 any imposition of hands by presbyters ; that in some Churches 
 they were admitted to read the gospel, and that they universally 
 assisted in the distribution of the Eucharist, without any share 
 in its consecration. Their early acknowledgment as members of 
 the ministry is proved by their occasional presence in the original 
 synods of the. clergy. 
 
 Clergy and Laity. The origin of the distinction between the 
 clergy and the laity has given rise to much controversy. Bingham 
 is of opinion that it was derived from the Jewish into the Christian 
 Church in its earliest days. And Clemens Alexandrinus has ex- 
 pressly declared that " St. John, after his return from Patmos, 
 ordained bishops, and appointed such men for clerical ministers 
 as were signified by the Holy Spirit." If the persons here men- 
 tioned were actually set apart and consecrated to the ministry, the 
 reality as well as the name of the distinction might with greater 
 assurance plead apostolic autliority ; but this does not positively 
 appear. On the other hand, the separation of the sacred order is 
 so commonly mentioned by the early Fathers, not by Cyprian 
 only, but by his predecessors Tertiillian and Origen, and so inva- 
 riably ti-eated as a necessary part of the Christian system, that if 
 its origin was not coeval with the foundation of the system, it was 
 at least unrecorded and immemorial. The fairest supposition re- 
 specting this question appears to be, that i\\Q first converts, those 
 who spread the earliest tidings of redemption before the Apostles 
 themselves had quitted Judea, were commissioned to preach the 
 name and diffuse the knowledge of Christ indiscriminately. But 
 it seems equally certain that this commission was of very short 
 duration ; and that as soon as in any place converts were found 
 sufficient to form a society or ,,church, a bishop or presbyter was 
 ordained for life to minister to them. The act of ordination es- 
 tablished the distinction of which we are treating. 
 
 According to the earliest form of Episcopal government, it 
 would appear that the bishop possessed little, if any, power in 
 matters of discipline, except with the consent of the council of 
 presbyters ; that the council possessed no sort of power except in 
 
274 THE COMPREHENSIVE CHURCH. 
 
 conjunction with lum ; and that, in affairs strictly spiritual, as the 
 ordination of the inferior clergy, and the administration of the 
 sacraments, especially that of baptism, he acted, as some tljink, 
 with original, and certainly Avith independent, authority, llis 
 office was for life, and the funds of the society were committed to 
 his care and dispensation. Of most of the apostolic churches, the 
 first bishops were appointed by the Apostles ; of those not apostol- 
 ical, the first presidents were probably the" missionaries who 
 founded thera; but, on their death, the choice of a successor de- 
 volved on the members of the society. In this election, the people 
 had an equal share with the presbyters and inferior clergy, with- 
 out exception or distinction ; and it is clear that their right in this 
 matter was not barely testimonial, but judicial and elective. This 
 appointment was final, requiring no confirmation from the civil 
 power or any superior prelate; and thus, in the management of 
 its internal affairs, every church was essentially independent of 
 every other. 
 
 The Churches, thus constituted and regulated, formed a sort of 
 federative body of independent religious communities, dispersed 
 through the greater part of the empire, in continual communica- 
 tion, and in constant harmony with each other. It is toward the 
 middle of the second century that the first change is perhaps per- 
 ceptible: as the numbers of the believers and the limits of the 
 faith were extended, some diversities in doctrine or discipline would 
 naturally grow up, which it was not found easy to reconcile ex- 
 cept by some description of general assembly. Accordingly we 
 find the first instances of such assemblies (unless that which was 
 summoned by the Apostles may be so called) at this period. 
 They were composed either of the bishops only or of these asso- 
 ciated with a party of the priesthood ; those ministers presented 
 themselves as the representatives of their respective societies; nor 
 was any superiority claimed by any of them in virtue of the sup- 
 posed preeminence of particular Churches. These councils were 
 called by the Greek name, Synods, and seem at first to have been 
 provincial, following in some manner the political division of the 
 empire. Tlioy had tiieir origin in Greece— the land of public 
 assemblies and popular institutions, of which the memory was 
 
APPENDIX C. 275 
 
 loudly cherished there, after the reality had been lost iu Konian 
 despotism. Their character was essentially poiJular; the repre- 
 sentatives of equal Churches, elected to their sacred ofBces by the 
 whole body over which they presided, assembled to deliberate as 
 equals ; and w^e may reasonably indulge the belief, since the ex- 
 ertion of freedom in any one direction makes it more ready to 
 act in every other, that the political emancipation of mankind was 
 promoted, even thus early, by the free and advancing spirit of 
 Christianity. 
 
 Such were the principles on which the affairs of the Churches 
 were conducted for some time after the period mentioned by us ; 
 and none can be conceived more favorable to tiie progress of the 
 faith. The government of a single person protected cacli society 
 from internal dissension ; the electivcness of that governor render- 
 ed probable his merit ; the meeting together of the deputies of the 
 Churches in occasional assemblies, on equal terms, taught the 
 scattered members of the faith that they were animated by one 
 soul, and informed and dignified by one spirit. 
 
 c. 
 
 History of the Articles of Religion of the Prot- 
 
 ESTAKT EpISCOPAI, ChURCH IN THE TJnITED StATES. 
 
 Extracted from the "Memoir of the Life of Bishop 
 White," hy the Eev. Bird Wilson, D. D., Professor 
 of Systematic Divinity in the General Theological 
 Seminary of the Protestant Episcopal Church. Pp. 
 143-152. 
 
 Of the Articles of Religion. In the " Proposed Book," the 
 articles were reduced in number to twenty. These were regarded 
 by the English bishops as containing the essential principles of the 
 Gospel ; and no objection was made to them, except to that rela- 
 ting to the creeds as already mentioned. But they never received 
 
276 THE COMPREHENSIVE CHURCH. 
 
 the sanction of the Church. "While they were under considera- 
 tion in the convention, Dr. White manifested his anxiety to pre- 
 vent the use of any language having a tendency, even though only 
 apparent, to oppose the great doctrine that salvation is of mere 
 grace. The article on justification, as proposed in the report of 
 the sub-committee, was objected to by him and Dr. Griffith. It 
 was at last withdrawn, and the eleventh article of the Church of 
 England inserted. Their objection to the proposed article " was 
 its being liable to a construction contrary to the great evangelical 
 truth that salvation is of grace. It would have been a forced con- 
 struction, but not to be disregarded." At that time he was de- 
 sirous that the article on predestination " should be accommodated 
 not to individual condition, and to everlasting reward and pun- 
 ishment, but to national designation, and to a state of covenant 
 with God in the present life." The language X)roposcd by him, 
 and inserted by the convention of Pennsylvania, in their instruc- 
 tions to their deputies in the General Convention in 1786, was: 
 "Predestination is the everlasting purpose of God, whereby (be- 
 fore the foundations of the world were laid) he hath constantly 
 decreed, by his counsel, to admit to the inestimable privileges of 
 the Gospel dispensation all those Gentiles, as well as Jews, who 
 should believe in his Son Jesus Christ ; they, through grace, obey 
 the calling of God ; they be justified freely ; they be made sons of 
 God by adoption ; they be made like the image of his only begot- 
 ten Son Jesus Christ ; they walk religiously in good works ; and 
 at length, by God's mercy, they attain to everlasting felicity." 
 This view of the subject he always continued to entertain; but 
 was afterward " convinced, that the introducing of it as an article 
 would have engendered needless controversy on the meanings of 
 the terms predestination and election, as used in the New Testa- 
 ment. If we cannot do away the ground of controversy hereto- 
 fore laid, it at least becomes us to avoid the furnishing of new 
 matter for the excitement of it." Had articles been afterward 
 framed anew, he would, without doubt, have advocated the entire 
 omission of the subject. 
 
 The thirty-nine articles of the Church of England, with the 
 exception of the political parts abrogated by the Kevohitiuii, were 
 
APFENDIX C. 277 
 
 still the acknowledged faith of this Cbnrch, even before they were 
 sanctioned by any resolution of the convention. But without 
 some modifications in their language, and in the mannei* in which 
 they should be set forth, they could not, with propriety, be pub- 
 lished as her confession of faith. They were long under the con- 
 sideration of the General Convention. 
 
 In the early periods of the discussion there was much diflfer- 
 ence of sentiment on the expediency of having articles of religion 
 at all. Bishop Madison gave his opinion against them altogether, 
 on the principles of the Confessional and the like books; and 
 Bishop Provoost, as Dr. White always supposed, did not materi- 
 ally differ from him, but, being in the presidential chair at the 
 time of the discussion in his presence, did not deliver his senti- 
 ments. Bishop Seabury at first expressed in conversation a doubt 
 whether it were expedient to have any ; thinking that all neces- 
 sary doctrine should be comprehended in the liturgy, by which 
 the object of articles might be accomplished. But afterward he 
 saw so clearly the inconveniences likely to result from the want 
 of an authoritative form of public confession, that he wished to 
 adopt one, and, as was understood, the code of the thirty-nine 
 articles. Bishop Claggett was in favor of them. Bishop White 
 "professed himself an advocate for articles; the abolishing of 
 which would, he thought, only leave with every pastor of a con- 
 gregation the right of judging of orthodoxy according to his dis- 
 cretion or his prejudices ; while the articles determine that matter 
 by a rule, issuing from the public authority of the Church." 
 
 In 1789 the bishops proposed a ratification of the thirty-nine 
 articles, with an exception in regard to the thirty-sixth and thirty- 
 seventh; but, with their concurrence, the subject was referred, in 
 the House of Deputies, to a future convention. In 1792 the 
 bishops were ready to undertake the review of them ; but as the 
 churches in some of the States were not represented in that con- 
 vention, and others only partially, the subject was postponed by 
 the IIousQ of Deputies. For similar reasons, it was again post- 
 poned by the convention of 1795, on the proposal of the bishops. 
 At the next convention, in 1799, it was brought before the House 
 of Deputies, which " resolved itself into a committee of the whole, 
 
278 THE COMrREHENSIVE CHURCH. 
 
 to take into consideration the pi'opriety of framing articles of re- 
 ligion." The committee of the whole reported to the house a 
 resqlutioa, " that the articles of our faith and religion, as founded 
 on the Holy Scriptures of the Old and New Testaments, are suffi- 
 ciently declared in our creeds and litui-gy, as set forth in the Book 
 of Common Prayer established for the use of this Church ; and 
 that further articles do not appear necessary." But this was 
 negatived in the house ; and a committee was subsequently ap- 
 pointed to frame articles. They reported seventeen. But the 
 House of Deputies resolved that, on account of the advanced 
 period of the session, and the tbinness of the convention, the con- 
 sideration of them should be postponed ; and that the secretary 
 should transcribe the articles into the journal, to lie over for the 
 consideration of the next General Convention. On this publica- 
 tion of the proposed articles in the journal. Dr. White remarks, 
 tliat " the bishops had no opportunity of expressing their sense 
 on the question of publishing the draft of articles which it (the 
 journal) contains. Such a publication was certainly very inju- 
 dicious ; if for no other reason, because it might have been ex- 
 pected to be easily mistaken for the sense of at least one of the 
 houses of the convention. Indeed, it was so misunderstood, 
 whereas it was the sense of a committee only; not an individual 
 besides having delivered in his place any opinion on any article. 
 But this was not the worst. It tended to excite religious acrimony, 
 without any possible good effect at the present; and with the 
 probable bad effect of the greater acrimony, on an opportunity of 
 settlement in future." He disapproves of the application of the 
 term "priesthood," in one of the articles, "to denote all the 
 orders of the Christian ministry, and not confined to the order 
 of presbyters, as in the established ordinal; of the former of 
 which there is no example in the institutions of the Church of 
 England." And he adds : " It is not here designed to charge any 
 other fault on the articles proposed. They are, in substance, 
 what is contained in the thirty-nine articles, without any superr 
 addition, except in the particular stated. I>ut the remarks may 
 serve to shovv^ that, in the work of clearing that code of what may 
 be thought unnecessary positions, there is danger of admitting 
 
APPENDIX C. 279 
 
 some novelty, moi'c fruitful of controversy than what may be done 
 away. In the present instance, the novelty introduced is sus- 
 ceptible of the construction of obtruding on the Church the no- 
 tions of ' sacrifice ' in the strict and proper sense ; of ' altar ' as 
 the place of it ; and of ' priest ' as the sacrificer." 
 
 The articles were at length reviewed and established by a res- 
 olution of the two houses, in 1801. As the subject had been so 
 frequently before them, and in various forms, the fullest oppor- 
 tunity had been given to ascertain the sentiments of the Church 
 at large, and to adopt deliberately the most judicious determina- 
 tion. ''As to repeated discussions and propositions, it had been 
 found that the doctrines of the Gospel, as they stand in the thirty- 
 nine articles of the Church of England, with the exception of such 
 matters as are local, were more likely to give general satisfaction 
 than the same doctrine in any new form that might be devised. 
 The former were therefore adopted by the two houses of conven- 
 tion, without their altering of even the obsolete diction in them ; 
 but with notices of such changes as change of situation had ren- 
 dered necessary. Exclusively of such, there is one exception — 
 that of adopting the article concerning the creeds, to the formal 
 exclusion of the Athanasian." By the form of the resolution of 
 the two houses, the previous obligation of the articles, as a pro- 
 fession of religious faith, is impliedly recognized; the language 
 being, " The articles of religion are hereby ordered to be set forth, 
 with the following directions to be observed in all future editions 
 of the same ;" and again : "The articles to stand as in the Book of 
 Common Prayer of the Church of England, with tlie following 
 alterations and omissions." 
 
 The reasons for adhering to the thirty-nine articles, in prefer- 
 ence to forming new ones, are thus stated by Dr. White : " When 
 the question has been put, whether the thirty-nine articles are 
 tlie best rule that can be devised, the author has answered that 
 lie thought them better than any other likely to be obtained under 
 present circumstances. Conventional business is too much hur- 
 ried, and the members of the conventions are not sufficiently re- 
 tired from other avocations, for the entering on determinations of 
 this magnitude. Even if the greater number of the body should 
 
380 THE COMPREHENSrVE CHURCH. 
 
 be conceded to be sufficiently learned for the work, ecclesiastical 
 legislation has not been of sufficiently long standing in this Church 
 to have established the cliaracters of those who exercise it, as to 
 this point, in the estimation of the world. Until such a character 
 sliall be established, a few obstinate or factious men will overset, 
 in their respective congregations, what shall have been enacted in 
 convention. Besides, many persons among the laity, and some 
 even among the clergy, had declared their determination to abide 
 by the articles at all events ; which made it much to be feared 
 that schism would take place, whenever any material change 
 should be determined on. In this case, they who should adhere 
 to the articles would claim their relation to the Church of Eng- 
 land; while it would be questionable whether the others would 
 have any pei-manent tie among themselves. 
 
 "Therefore, the autlior wished for an adherence to the thirty- 
 nine articles, not excepting the general principles maintained in 
 the political parts of them ; but with an exception, in the ratifica- 
 tion, of the local application of the said parts, according to the 
 letter of them. But he did not wisli to have the articles signed, 
 as in England, according to the tenor of the thirty-sixth canon of 
 that Church. He preferred the resting of the obligation of them 
 on the promises made at ordination, as required by the seventh 
 article of the constitution, considered as sufficient by the English 
 bishops ; which would render them articles of peace, as they are 
 sometimes said to be in the Church of England, but not with 
 such evident propi'iety as they would then be in the American 
 Church. As the author approves of the general tenor of the 
 thirty-nine articles, he trusted that, however he might have sup- 
 posed, in his private judgment, the possibility of omitting some 
 of them, and of altering others to advantage; yet not perceiving 
 a probability either that such a change, if made, would have been 
 for the better, or that, if so, it would have found such general 
 acceptance as to prove a sufficient bond of union, he thought he 
 acted consistently in endeavoring to obtain them on the terms 
 stated." 
 
APPENDIX D. 281 
 
 D. 
 
 Objections to the Liturgy of the Protestant 
 Episcopal Church answered. Extracted froyn 
 " Thoughts on the Religious State of the 
 Country," by the Rev. Calvin Colton. Pp. 120- 
 134. 
 
 Let us consider separately some of the most common objec- 
 tions to a prescribed form, such as is used in the Episcopal Church. 
 
 1. It is a Koman liturgy. This reason may have force in com- 
 pany with prejudice ; not, I think, anywhere else. It has been 
 already fully answered in the previous chapter on Episcopacy, 
 by the suggestion that the objection bears with equal sway 
 against the Bible — against Christianity, etc. If the liturgy, as 
 abridged and expurgated from Romish corruptions, is sound in 
 doctrine and good for practical purposes, that is enf)Ugh — that is 
 all that needs to be claimed for it. No matter where it came 
 from. 
 
 Moreover, our liturgy is not in fact a production of the Church 
 of Rome ; but in all that is of original and uninspired composi- 
 tion, in its collects, and in the general and substantial structure 
 thereof, it may fairly be accepted, partly by presumption from a 
 consideration of its intrinsic and obvious merits, where positive 
 testimony of the origin of particular parts is wanting, and partly 
 by historical evidence, as having emanated from the most eminent 
 Christians of all ages, back to the Apostles, and as actually con- 
 nected with them. All the devotional parts of the liturgy will 
 satisfactorily demonstrate this, even though Ave lay aside the con- 
 sideration of the notable fact, that no devotional compositions of 
 our own day ever obtain a general acceptance, except they are 
 from the hand of the most pious, godly, heavenly-minded men. 
 There is nothing in the history of the Church of Rome to show, 
 positively or presumptively, that her ritual, in any of the parts 
 received by Protestants, had been corrupted. Besides the general 
 
282 THE COMPREHENSIVE CHURCH. 
 
 excellence of the liturgical compositions, as approved by the con- 
 Bcience, and by the most devout and heavenly affections of the 
 universal Church, every true Christian must feel that the service 
 called the Litany is a very ecstasy of devotion, and tliat none can 
 attain to the purity and height of its holy and heavenly breath- 
 ings, without feeling that he is above the world and near to 
 heaven. All persons accustomed to the liturgy must have felt the 
 power of that part of it. To such the Litany will need no com- 
 mendation from me. The like was never written by the hand of 
 uninspired man. It seems inspired — and inspired in the highest 
 degree. I verily believe it is so ; not indeed as claiming our re- 
 spect as a part of the sacred canon, but as having been drawn by 
 the hands of men who stood and felt themselves to be standing in 
 and breathing the holiest atmosphere that is possible on earth — 
 in the presence and at the footstool of the Eternal Three in One 
 — at the foot of the Cross — sympathizing with God and with the 
 dependence and wants" of our race — breathing out the holiest, 
 most importunate prayer after God and for redemption from sin. 
 It seems as if they stood at the last stage between earth and 
 heaven, about to enter heaven, but unwilling to go there till they 
 had used their last opportunity of prayer, and poured out before 
 the throne of God and the Cross of a dying Saviour their effectual 
 intercessions for all whom they were leaving behind. Let any 
 Christian read that portion of the liturgy, and he will confess 
 that this which I have said of it is not praise, but a simple state- 
 ment of its merits. 
 
 In short, it is evident that this manual of public and private 
 devotion, in all. that is uninspired, and in its general plan and 
 structure, is the joint product of the most orthodox and the holi- 
 est of men. Say that it has been in use in the Eoman Church ; 
 say, even — though that does not appear— that it was principally 
 produced in that Church ; I sec not, I feel not, that it can be the 
 worse for that. Nay, as we are certified that some of the most 
 eminent Christians that have lived since the days of the Apostles 
 have been found in that connection, and as we have satisfactory 
 evidence that such characters, running back through all ages of 
 tlie Church, must have had the charge of this production, it comes 
 
APPENDIX D. ■ 383 
 
 to us under the highest sanction of uninspired authority. It is in 
 fiict a joint work of the wisest and best men that have been 
 found scattered along through the entire range of the Christian 
 era to the sixteenth century. But the work, after all, speaks for 
 itself, and, by whomsoever used, is sure to make impressions of its 
 own holy character. I have never yet seen the Christian, or 
 the man, who could open his mouth against it, on the ground of 
 its intrinsic merits. It is admitted to comprehend every subject 
 of prayer, and the wide scope of Scripture history, devotion, doc- 
 trine, and precept. 
 
 2. The prescribed service of the Episcopal Church is objected 
 to as an irksome repetition, and therefore unprofitable. That the 
 public services, under the head of Morning and Evening Prayers, 
 are the same throughout the year, is true; and I have shown that 
 the public prayers of other denominations, who reject these and 
 all prescribed forms, are notwithstanding for the most part set 
 forms ; and it is equally true that they are in general nearly a 
 repetition. The difference in this particular is too trifling to be 
 made of any account, especially when balanced against other con- 
 siderations, which will generally be allowed to operate in favor 
 of the Episcopal service and agamst these. For example : The 
 prayers of the Episcopal Church are short, having intervals occu- 
 pied by the choir and by reading of the Scriptures. This gives 
 variety and relieves from irksoraeness. The language also is pure 
 and comprehensive, and equally adapted to all minds. Whereas, 
 in the other case, the principal prayer is long — often uncommonly 
 so. Not unfrequently it occupies a half hour, till everybody is 
 tired. Besides, the language often offends good taste ; the sub- 
 jects are sometimes treated awkwardly, so as to give pain instead 
 of promoting edification ; topics are occasionally touched in a 
 manner very objectionable ; and the minds of a large portion of 
 the congregation are unavoidably occupied in criticism, rather 
 than joining in worship. But those who habitually attend on the 
 Episcopal service have no room for criticism, and no provocation. 
 If they are pious and devout, the prescribed form, so far as it 
 occurs as a repetition, is a help to their devotions. Repetition 
 there must be in all modes of worship ; it is unavoidable. And 
 
284 THE COMPREHENSIVE CHURCH. 
 
 when it must occur, it is desirable tliat it should be brief, com- 
 prehensive, and pure, as in the prayers of the Episcopal Church. 
 For those who are not pious, and consequently not absorbed in 
 devotion, I believe, as a general fact, that the Episcopal service is 
 less irksome and more agreeable. The frequent change and great 
 variety are an obvious reason why it should be so. Besides, it 
 should be recollected that much the greater part of the services 
 appointed for every day, and for every morning and evening, in- 
 cluding the collects and Scriptures, are not a repetition except 
 once a year — leaving out of view the part sustained by the choir, 
 and even that has more or less variety in it. With the exception 
 of a few short prayers offered up at intervals between other parts, 
 the services of the Episcopal Church actually have less repetition 
 and a greater variety than those of any other Protestant Church. 
 And it cannot be denied that they are all in the highest degree 
 Scriptural, and eminently calculated to assist devotion. 
 
 3. But there is too much getting up and sitting down, too fre- 
 quent change of posture and of topic, too much interchange of 
 different kinds of service, etc. Doubtless it does seem so to those 
 who are not accustomed to it, and who are more used to services 
 like the Presbyterian. But when this objection is proved experi- 
 mentally, it not only vanishes, but the practices before esteemed 
 faults are transformed into excellences. The whole system is 
 found to accord with nature and with the spirit of closet devo- 
 tion. It might be presumed that such a ritual, the product of so 
 many centuries of the Christian Church, and of the most illustri- 
 ous saints adorning her annals, who had to do with the formation 
 of this work, was never composed and constructed but with all 
 the lights and suggestions of experience. 
 
 Follow the Christian to his closet, where are his Bible, his 
 prayer and hymn books, his various manuals of devotion. ITo 
 kneels and invokes God, his Father, Redeemer, and Sanctifier; 
 he reads a verse, or two, or more, or a chapter of the Bible, ac- 
 cording as his feelings incline. If a sentiment of devotion springs 
 up in his heart at any moment or ])lace of his reading or medita- 
 tion, lie instantly gives expression to it; if any desire, he offers it 
 up in prayer ; if he feels any evil, he prays for deliverance ; if 
 
APPENDIX D. 285 
 
 his kindness for others flows out, he prays for them ; whatever 
 emotion springs up in his bosom, he utters it, whether of sorrow 
 for sin, of gratitude for favors, of adoration, of intercession, or of 
 praise. If one great feeling pervades his heart, he dwells upon it, 
 and brings it out in various forms in his addresses to the Deity. 
 In the course of half an hour he has perhaps looked many times 
 into his Bible, hymn book, and other devotional helps that may 
 lie before him, and at each interval poured out his various and 
 rapidly succeeding emotions and desires before the throne and 
 mercy-seat of God. He rises and walks his room, and kneels 
 again; he prays; he sings, it may be; he changes his subject, his 
 book, his posture, and passes from one act of devotion to another, 
 just as his feelings prompt hira ; and his states of feeling are 
 every moment changing, as thoughts succeed each other. This is 
 nature in such an occupation ; it is man acting out, without re- 
 straint, his own character, as a religious being, in the cultivation 
 of religious affections. And it is very likely he will offer the 
 same petition, word for word, many times in succession, and at 
 every time ending with the usual doxology and Amen. lie loves 
 to say, " Through my Lord and Saviour Jesus Christ ; " and to 
 " ascribe praise to Father, Son, and Holy Ghost." He loves to go 
 over the same thing again and again, where his affections for the 
 moment are strongly fixed; and he believes that God, who is his 
 Father, is willing to hear. And he will perhaps return to the 
 same topic many times in the same season of his retirement. 
 
 Now, let it be observed that the entire system of the Episco- 
 pal ritual is based upon this principle — viz., on the natural and 
 various promptings of religious affections in closet devotion, so 
 far as it can be applied to public worship. There is this difference 
 between the two. In his closet the Christian, being alone, /oZ- 
 lows the promptings of his feelings; whereas a public ritual should 
 itself be the prompter and the guide. In his closet the Christian is 
 not called upon to have respect to others, but only to himself, in 
 the course of his devotional exercises. But in public, where there 
 are many minds and various states of feeling, the exercises of de- 
 votion should be so contrived as to bring all these vai'ious minds, 
 as far as possible, to the same state at the same time. In public, 
 
286 THE COMPREHENSIVE CHURCH. 
 
 it is impossible that a ritual of devotion slioiild be conformed to 
 the states of feeling in each individual; its aim should rather be 
 to prompt and control feeling, but not without regard to that vari- 
 ety, as well as repetition, which is the spontaneous growth of the 
 closet. The closet is the model; and the plan of public worship 
 should be to come as near to it as possible. It is the natural flow 
 andi'apidly-succeeding changes of the religious affections, which 
 are to be regarded in the formation of a public ritual. In this 
 view, it will be seen that the Episcopal forms and modes of wor- 
 ship have been* ordered in wisdom; and that they demonstrate a 
 consummate acquaintance with the human heart under the affec- 
 tions of religion. 
 
 4. But the common use of the ritual by all the people is a 
 mere mockery, and sanctions hypocrisy. It is well known that 
 there is no devotion in the hearts of a great portion of the congre- 
 gation, and they know it themselves; and the practice, in connec- 
 tion with this consciousness, is in great danger of making them 
 mere formalists for life, and consequently it is perilous to their 
 souls. 
 
 That any person should fail to enter into the spirit of the 
 forms of public worship, on which he is accustomed to attend, 
 is certainly to be regretted ; but I am not aware that this is a 
 sin peculiar to Episcopalians. It may possibly be more visible 
 among them ; but in all honesty I do not think it is more preva- 
 lent. What is the appearance of any person in a religious congre- 
 gation, but an ostensible profession of worship? The reigning 
 j)ublic conscience of the community is in favor of religion ; and 
 the ordinances of public worship are God's appointed means, not 
 only of edification to Christians, but of bringing unconverted men 
 — sinners, who in their conscience respect religion — home to him- 
 self. For the most part, those who use the solemn, and, as it 
 must be confessed by all, the appropriate ritual of the Episcopal 
 Church, may charitably be supposed to have a respect for its doc- 
 trine and sentiments ; and in the exercise of the same charity, it 
 may also be presumed that their conscience goes with the ser- 
 vice. On the last point, there is in most cases no doubt. 
 
 There is just as much reason for the ministry of the Church 
 
APPENDIX D. 287 
 
 to call on all tbe people to engage and take part in the public ser- 
 vices of the sanctuary, as for the Christian father and head of a 
 family to call around the altar of his household his children and 
 domestics, and exhort them to join in the acts of devotion, what- 
 ever be their form, in which he leads. Both institutions are 
 suitable and good, and have the same general design ; and all the 
 objections which can be brought against one lie with equal force 
 against the other. It may be hoped that he, who can be induced 
 to join formally and habitually in acts of social and public wor- 
 ship, will also by that very means, under the blessing of God, be 
 brought to a participation in the grace and spirit of that worship. 
 Certainly, it must be granted that it is more hopeful and better 
 to do it, than not to do it. I think, indeed, it may be satisfac- 
 torily shown that a formal and actual participation in the ordi- 
 nary uses of the public ritual of the Episcopal Church, other 
 things being equal, is more likely to issue in a cordial acquiescence 
 in the requirements of tlie Gospel than the passive and taciturn 
 liabit of the Presbyterian and some other denominations. Tlie 
 mere suggestion of this idea, I am disposed to believe, will gener- 
 ally be convincing. This suggestion is the more forcible, when 
 we consider that the temper of the age and of the public mind is 
 favorable to the possession and exemplification of the graces of 
 practical piety in all their legitimate bearings — which is an un- 
 doubted fact. 
 
 5. The audible responses of the cougregation are objected to 
 as improper, unprofitable, and tending to confusion. 
 
 As to the charge of confusion, inasmuch as it is an appointed 
 order, w-ell understood, conformed to without diflSculty in the 
 manner intended, and to those concerned is in no sense confusion, 
 it requires no reply. That it is improper, if it suits the feelings 
 of the denomination, I cannot see, or feel. In aU ages religious 
 congregations have been accustomed to make responses to official 
 performances, in one form or another : so did the Hebrews ; so 
 do the Jews stiU ; and so have Christians from the beginning, 
 with the exception of some Protestant sects, who have probably 
 laid aside this practice, rather for the sake of setting up a differ- 
 ence under the name of an improvement^ than for any good rea- 
 
288 THE COMPREHENSIVE CHURCH. 
 
 sons, as is the fact in some otlier changes. I think it cannot 
 fairly be made a question of propriety, but of taste and habit ; 
 and may therefore be lawful with those who like it. 
 
 As to its profitableness, it may be remarked that it is not only 
 an ostensible, and, with true worshippers, a real expression of 
 sympathy, but it is calculated to give greater effect to the power 
 of sympathy, and to kindle livelier sentiments of devotion in the 
 hearts of those who engage in these offices. What Christian does 
 not know by experience the difference in the state and activity of 
 his religious feelings, while engaged in the duties of the closet, 
 when in one case his devotions are only mental, and in the other 
 he gives them an audible expression ? The mere sound of his own 
 voice on his own ear, in the utterance of his emotions, and the 
 effect of natural and appropriate intonations, give a new character 
 and an increased ardor and vigor to those sentiments. It is hard- 
 ly possible for him to realize the full benefit of private devotions, 
 when deprived of this privilege. It is in truth and in all experi- 
 ence the most indispensable and most active means of kindling 
 devotion to its purest and most glowing fires. 
 
 And if such be the effect in the closet, how much more in the 
 public congregation, where the mysterious and amazing power of 
 sympathy comes in to give character and intensity to the devo- 
 tions of the house of God ? Such beyond all question is the nat- 
 ural tendency, and such the design of this practice. It is intended, 
 moreover, that every one present should feel that he is a worship- 
 per, and that he should sustain his own part. It makes all partici- 
 pants in concert ; besides that, it gives to each, even in this public 
 place, the additional privilege of the closet. While he reads and 
 prays and sings, in company with those around him, enjoying and 
 communicating the power of sympathy, he also reads and prays 
 and sings as one alone in the presence of God, and in his 
 earthly sanctuary. There is, perhaps, no feature of the Episcopal 
 ritual that is founded more in nature — that is better adapted to 
 man as he is — and, of course, none more demonstrative of wisdom, 
 and of experience in the character and operations of piety, as 
 well as in the means of assisting and promoting it. It is true, 
 tliis privilege may be abused ; so may anything else. It may fail 
 
APPENDIX D. 289 
 
 of its fntended effect over undevout minds ; and so may any 
 other and whatever means. 
 
 6. But, with all these advantages, Episcopalians have no re- 
 ligion; they are mere formalists. 
 
 Alas! I am ashamed. It is pleasant, however, to observe, 
 that an answer to the prayer incorporated in the Litany of the 
 Episcopal ritual — " from all uncharitableness, good Lord, deliver 
 us" — is beginning to a great extent to be realized, as an apparent 
 result of this or of some other influence. It is certainly true, 
 that the different denominations of Christians are more charita- 
 ble and more kind toward each other now, than they were an 
 age ago. It does not become me to volunteer as the defender of 
 the piety of the Episcopal Church. I may say, however, in all 
 good conscience, that I have always blushed at the charge now un- 
 der consideration, whenever it has saluted my ears, as unbecoming 
 and injurious. Of my Presbyterian and Congregational brethren, 
 both ministers and laymen, as a body, I may say with all sincerity, 
 and am bound in honesty to say, that I respect and love them 
 for the decided, hopeful, and interesting exemplications of Chris- 
 tian piety and zeal, which I have long witnessed in their ranks. 
 I believe — I am bound to testify — that their Christian character, in 
 matters most important and hopeful of good to our country and 
 to the world, has greatly improved within the limits of my inti- 
 macy and fellowship among them. 
 
 Without pretending to assume any definite point, or presuming 
 to make invidious comparisons, I think I may also say, supported 
 by the common opinion of the religious public, that no Cljristian 
 denomination in our land has improved more in the same time, as 
 to their piety and efficiency, than the Episcopalians. And over 
 most of the others they have one great advantage : they are har- 
 monious. The American Episcopal Church seems of late years to 
 have risen to a sense of her responsibilities ; she has established 
 theological seminaries ; is calling out and training young men to 
 increase the ranks of her ministry ; she has entered into the spirit 
 of missions, domestic and foreign ; and God hath blessed her 
 abundantly within her own pale, in fulfilment of Ilis own en- 
 gagement that " he who watereth shall himself be watered." 
 
 13 
 
290 THE COMPREHENSIVE CHURCH. 
 
 7. The numerous lioly days and saints' days, appointed or re- 
 commended to be observed, in the Episcopal liturgy, are objected 
 to as relics of tbe Romish superstitions. 
 
 As a theory, independent of these fragments of history, it 
 would seem very suitable that the most remarkable events of our 
 Saviour's earthly abode, from his nativity to his ascension, should 
 be, in some form and by special ordinances, commemorated. 
 Whether the very week of the year, or day of the month, can be 
 precisely determined, is not of material importance, if Christians 
 can be agreed on any assumed dates for the respective events. It 
 must be evident that such observances are calculated to fix and 
 preserve in the public mind the remembrances suggested by them ; 
 and to do it more effectually than could be realized in the want 
 of them, in the same manner as our Fourth of July keeps alive 
 the recollection and sentiments proper to be cherished in relation 
 to that eventful period of our history; in the same manner as tlie 
 22d of February reminds us of the Father of our Country ; and in 
 the same manner as tlie annual celebration of any remarkable 
 event or epoch, distinguished in history for good or evil to man- 
 kind generally, or to any community, may serve to inspire with 
 gratitude, hope, and courage, if the event was a blessing, or with 
 admonition and caution, if it was an evil. 
 
 And what harm in setting up like perpetual memorials, if 
 there is room for them, to such names as the most distinguished 
 of the Apostles, Evangelists, Christian martyrs of the earlier and 
 later ages, and of the most eminent saints that belong to past 
 history? Is not their history inspiring and profitable to contem- 
 plate ? Is it proper, is it well to let their names, their example, 
 and their virtues go into oblivion ? Can it be honestly averred, 
 independent of the supposed origin and mediate descent of some 
 of these appointments, that the use made of them in the Episcopal 
 Church is likely to have, or does have, any bad effect? Viewed 
 as a theory, the objection falls; and I am not aware that the 
 practice is found to be vicious in its tendency. Every question 
 of this kind, to be determined fairly, must be decided on the 
 simple ground of its own merits, apart from the influence of 
 prejudice. 
 
APPENDIX D. 291 
 
 But who are they that make this objection ? I will suppose, 
 for example, that they are Presbyterians and Congregationalists. 
 Well, let us try them by their own rule: It is a singulai* fact that 
 within the limits of about twenty years, and for the most part in 
 much less time than that, a calendar of stated religious occasions, 
 or holy days, has been made up, adopted, and gone into general 
 use throughout these two denominations, much more crowded, as 
 I am inclined to believe — though I have not taken the trouble of 
 counting the lists in the two cases for comparison — than the cor- 
 responding calendar of holy days adopted and recommended by the 
 Episcopal Church, which have grown principally out of events scat- 
 tered along the entire line of eighteen centuries. And, in addition 
 to these, there are constantly occurring numerous special and ex- 
 temporaneous appointments, which, in their number, added to the 
 amount of time allotted to their observance, probably exceed the 
 calendar of stated occasions of the same class. There is a month- 
 ly concert (of prayer), so called, at least for every week in the 
 year, and I believe somewhat in excess of this, assigned each to 
 its specific object, as for example, to Christian missions generally 
 — which I believe is the primitive institution of the kind ; to tlie 
 Sabbath-school enterprise ; to the tract cause and efforts ; to the 
 cause of sailors ; to the temperance reformation ; to abolition of 
 slavery; to Christian mothers' associations — which in many cases 
 is weekly; to revivals of religion ; and to numerous other speci- 
 fic occasions, already gone into extensive, and many of them into 
 general, observance. I suppose it would be moderate to state the 
 monthly concerts, which are very generally observed, at sevejity- 
 five a year. There is a lai-ge class of other stated and extempo- 
 raneous religious occasions, obtaining and receiving a great share 
 of the attention of the religious public of these two denominations, 
 amounting in all, I should think, if we include the entire list of 
 every sort above specified, to not less than two hundred a year, in- 
 dependent of the Sabbath. Of course I do not mean that each of 
 these has got into general use; but probably not less than one 
 hundred and fifty of them are very widely observed, and that, 
 too, by the same individuals. 
 
 This surprising list of religious occasions, or holy days, stated 
 
293 THE COMPREHENSIVE CHURCH. 
 
 and special, has all grown np within about twenty years. The 
 original monthly concert, on the sulyect of general missions, has 
 long since attained to a very sacred estimation ; and so in its train 
 have several others of the same class, though falling somewhat be- 
 hind, as regards the interest felt in them. There are several an- 
 nual concerts, to which very great importance is attached, as the 
 first Monday in the year, for the world ; a day in February for 
 colleges ; another for the cause of temperance ; and some others, 
 the specific design of which I am not possessed of. 
 
 Of course I do not refer to these appointments to object to 
 tbem. Many of them I have long sympathized with, and ob- 
 served religiously for the design of their institution. My only 
 object is to bring them up in array before those who are supposed 
 to object to the comparative paucity (or frequency) of stated 
 religious observances, or holy days, which ax'e to be found in the 
 religious calendar of the Episcopal Church, that it may be seen 
 which party in fact has the most, the complainants or the accused. 
 
 THE END. 
 
TEIT-WORK II PALESTIIE : 
 
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