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 Cavanagh, William Henry, b 
 
 1858. 
 The word protestant in 
 
 literature, history, and 
 
' JUL 21 1955 
 THE WORD^*^|MtCAL 8^ 
 
 PROTESTANT 
 
 IN 
 
 Literature, History and Legislation 
 
 AND ITS 
 
 INTRODUCTION INTO THE AMERICAN CHURCH 
 
 BY THE 
 
 REV. WILLIAM HENRY CAVANAGH 
 
 PHILADELPHIA 
 GEORGE W. JACOBS k CO. 
 
 105 South 15TH Street 
 1899 
 
Copyright, 1899, 
 By GEORGE W. JACOBS & C(X 
 
PREFACE. 
 
 The object of the following pages is to trace the 
 evolution and development of an idea, or set of ideas, 
 which have been generally denominated by the title 
 Protestant, and which, in the light of present knowl- 
 edge, must be regarded as one of the curiosities 
 of history. We have felt obliged, in Chapter II. 
 especially, to touch upon a multitude of facts, which 
 are to be viewed as perspective only to the great 
 drama of Reformation, in order to show that ecclesi- 
 astics of the Middle Ages were not wholly void of 
 conscience, and not nearly so ignorant or degraded 
 as we have been ordinarily taught to regard them. 
 The Church and Protestantism have nothing in com- 
 mon, which we have tried to maintain by authorities 
 throughout, and where inaccuracies or inconsistencies 
 exist, according to our judgment, we have not hesi- 
 tated to point them out. Protestantism rejects the 
 idea that our Divine Lord founded a visible church, 
 in order to support the basic theory of immediate 
 contact, which sees no necessity for Ministry or Sacra- 
 ments, other than that which the circumstances 
 demand. We have endeavored to show that the 
 
PREFACE. 
 
 animating principle of the Anglican reformation was 
 " ancient custom," and where Protestantism has put 
 forth claims to originality and uniqueness, it will be 
 found, by diligent inquiry, that exact parallels exist 
 in long since forgotten theories put forth in the early 
 centuries. My authorities are given either in the 
 context or in foot-notes throughout the book. I 
 desire to acknowledge my obligations to the author 
 of an article in the Church Quarterly Review of 
 January, 1879; ^^ J^^^^g^ Homersham Cox's essay, 
 *' Is the Church of England Protestant?", to Rev. F. 
 C. Ewer's '' Catholicity and Protestantism," and the 
 Church Historical Society's publications. 
 
 Germantown, Philadelphia, 
 March, 1899. 
 
INTRODUCTION 
 
 The word Protestant, since the year 1529, has been 
 a thing to conjure with. It was first used as a term 
 of contempt, but as time went on it lost its original 
 pungency, and Dissenters gradually adopted it to 
 express resentment to the Church of Rome. It 
 never found its way, however, into any doctrine of 
 the Church of England, and its introduction into the 
 American Church, can only be accounted for (which 
 will hereafter appear) on the probable theory of 
 promoting unity in a divided Christendom. The 
 proposal then to strike out the title " Protestant 
 Episcopal," which is the official designation of the 
 Church, has created no little controversy between 
 promoters and obstructionists to the well-being of 
 the Church. That the Church has tenaciously clung 
 to Episcopacy through all the periods of her troubled 
 history no one can doubt, but that Protestant is 
 part of her ancient heritage, we are persuaded, after 
 examination, all will emphatically resent. The pres- 
 ent inquiry will be an attempt to show what Protes- 
 tant means, and to trace it briefly through the various 
 phases of Continental and Anglican history, to prove 
 
 that the Church and Protestantism have never had 
 
 iii 
 
iv INTRODUCTION. 
 
 anything in common, and therefore the introduction 
 of the term into the Church, in 1780, must have been 
 suggested by personal or political motives. We 
 have heard it advocated that Protestant means re- 
 formed, and that the Church of England, from which 
 we derived our ministry, is Protestant, according to 
 the order and discipline of the primitive Church. If 
 Protestantism had the support of antiquity, it would 
 have been a veritable triumph long ago, but the 
 theory which takes its stand upon the infallibility of 
 private judgment is doomed to failure, because it has 
 no warrant in Scripture canon, which says: "Thus 
 saith the Lord." Protestantism, in its essence, is 
 democratic, which maintains that the ultimate source 
 of authority is vested in the people, every man being 
 a law unto himself, to preach the Word, and adminis- 
 ter the Sacraments, which insinuatingly undermines 
 the priesthood of Christ, and which eventually means 
 the total destruction of Christianity. The word 
 Protestant has been associated with anarchy, and 
 various forms of error, from the beginning, and, in 
 later years, it has been claimed as the peculiar 
 heritage of the propagandists of free thought. The 
 word, in a purely literary sense, is negative, and as a 
 title to a corporate body, professing veneration for 
 Catholic principles and Apostolic practice, stands 
 for an idea that it cannot possibly represent. 
 
 Back of the whole question lies the historic argu- 
 
INTRODUCTION. 
 
 ment, and it is worse than useless to attempt to 
 obliterate, or even try to silence, the history of the 
 past, by discrediting and discouraging all argument in 
 favor of historical continuity ; as the love of study 
 and research are gradually awakening the thinking 
 masses to a fuller realization of the fact, that a church 
 without antecedents is a church without authority, 
 and hence it follows that the society which can trace 
 its lineage back to the origin of all ministry, can pre- 
 eminently claim to speak with Divine authority as 
 the sme qua non of orthodox Christianity. The name 
 Protestant was introduced into the American Church, 
 which was formerly the ** Church of England in the 
 Colonies," in 1780, without any discussion or legisla- 
 tion whatever, and now for the sake of truth, it 
 would seem most reasonable to fall back upon the 
 title " The Church ** of the <:ountry, for which we 
 have both Scripture, and historic precedent. The 
 present title is not only cumbersome, but misleading, 
 and we have no just cause, as honest defenders of 
 Divine truth, to label our doctrines with the brand of 
 error. If some of our quotations which are immedi- 
 ately to follow seem to be superfluous, it is because 
 we wish to be fair in presenting the whole case, in 
 order to show that Protestant, in name and thing, has 
 never had more than a tacit acceptance, and that the 
 protesters at Spires never thought of basing their 
 insubordinate action on any precedent whatever. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 THE WORD PROTESTANT — IN LITERATURE. 
 
 PAGK 
 
 The introduction and analysis of the term, from which Protes- 
 tant takes its name, showing the scriptural, classic, mediaeval 
 and modem uses of the word Protest i 
 
 CHAPTER II. 
 
 THE WORD PROTESTANT — LIGHT IN DARKNESS. 
 
 A brief statement of the intellectual and religious state of 
 Europe previous to the Reformation 1 1 
 
 CHAPTER III. 
 
 THE WORD PROTESTANT — THE GERMAN REVOLT. 
 
 The Continental revolt from Romanism, with some account of 
 the incidents leading to the introduction of the term Protes- 
 tant, and its appropriation by dissenters in general to ex- 
 press their aversion to the Mediaeval Church 26 
 
 CHAPTER IV. 
 
 THE WORD PROTESTANT — REJECTED IN ENGLAND. 
 
 The independent character of the AngHcan Reformation, and 
 the efforts of her legislators to restore the Church to her 
 primitive catholicity. — The persistent effort of foreign Pro- 
 testants to influence the advisers of Edward VI. and its 
 immediate and lasting effects in causing division and dis- 
 cord. — The jealous care of the Church to guard the spiritual 
 succession, and the sacraments. — The introduction of the 
 Protestant idea after 1689 59 
 
CONTENTS. 
 
 CHAPTER V. 
 
 THE WORD PROTESTANT — ADOPTED IN AMERICA. 
 
 The introduction of the title " Protestant " into the American 
 Church by the Rev. James Jones Wilmer, and its inappro- 
 priateness and inexactness to define that branch of the 
 ancient, historic Church, which had openly declared her op- 
 position to the principles of Continental Protestantism 129 
 
THE WORD PROTESTANT. 
 
 CHAPTER I. 
 
 IN LITERATURE. 
 
 The Hebrew word n^y, protest, is an active verb, 
 the hiphil of which is causative in relationship, and 
 to the Semitic mind bore the declarative signification. 
 
 I. It means, to take as a witness, to call any one 
 to witness, to invoke, Deut. iv. 26 and xxx. 19. 
 
 n. To testify, to bear witness, Absol. Amos iii. 
 13 ; against any one, i Kings xxi. 10; for any one, 
 i. e. in his favor. Job xxix. 1 1 ; hence (a) to obtest, 
 i. e. to afifirm solemnly, to afifirm, calling God to wit- 
 ness. Gen. xliii. 3. The man did solemnly affirm 
 unto us, Deut. viii. 9 ; {5) to admonish solemnly, fol- 
 lowed by an Ace. Lam. ii. 13 ; Ps. 1. 7 ; Jer. vi. 10; 
 especially to chastise, to chide, Neh. xiii. 15 ; (c) sol- 
 emnly to enjoin ; hence used of any law given by 
 God, 2 Kings, xvii. 15; his precepts which he had 
 given them, Neh. ix. 34.^ 
 
 I Samuel viii. 9. Howbeit yet protest solemnly 
 
 unto them, and shew them, etc. 
 
 1 Gesenius's Hebrew Grammar and Lexicon. 
 
 I 
 
THE WORD PROTESTANT. 
 
 I Kings ii. 42. Protested unto thee, saying, etc. 
 
 Jer. xi. 7. For I earnestly protested unto your 
 fathers . . . rising early and protesting. 
 
 Zech. iii. 3. And the Angel of the Lord protested 
 unto Joshua. 
 
 The use of the word viy, to protest, in the New 
 Testament occurs in i Cor. xv. 31 and is translated 
 into the corresponding Latin propter. The particle 
 v^ was common to the Attic Greek and is as old as 
 Pindar, 521-441 B.C., Herodotus, 448-408 B.C., or 
 the Tragedians. It was commonly employed in 
 affirmations and oaths, and joined to an accusative 
 of the persons (for the most part a Divinity) or the 
 thing affirmed or sworn by. St. Paul was familiar 
 with Greek literature, and his use of the word in this 
 instance was diplomatic, to say the least. The 
 Corinthians seemed to have interpreted his refer- 
 ences to the Resurrection by the prevailing Platon- 
 ism, which limited all happiness to a merely tem- 
 porary existence, and St. Paul wrote that he protested 
 or swore by their rejoicing over their conversion, 
 which he equally experienced, but his glorying went 
 deeper, and contemplated an eternity, to which he 
 could attest by his daily dying, suffering, and sacri- 
 fice. 
 
 The Latin translators of the New Testament ren- 
 dered vri into propter, a contraction of propiter, which 
 itself comes from prope, meaning near, hard by, at 
 
IN LITERATURE. 
 
 hand. The translators gave the figurative meaning 
 to the word, in which sense it was classical and com- 
 mon as the following examples will show. 
 
 In stating a cause. I., on account of, by reason of, 
 from, for, because of. Cicero's (43 B. C.) Paradoxa 
 5, I, parere legibus propter metum, or Caesar's 
 (44 B. C.) Bellum Gallicum ; propter frigora frumenta 
 in agris matura non erant. Laberius (60 B. C.) ap. 
 Non. 53, 26, propter viam fit sacrificium quod est 
 proficiscendi gratia, to sacrifice on account of a 
 journey. Palladius (210 A. D.), propter injuriam, to 
 avoid injury. II. By means of, through, (a) referring 
 to persons in whom lies the cause of a thing; Cic- 
 ero's oratio pro Milone, propter quos vivit ; through 
 whom he lives, to whom he owes life, {b) referring to 
 things by means of which anything takes place, 
 Varro (26 B. C.) De Re Rustica 3, 2, 11, quid enim 
 refert, utrum propter ores, an propter aves frustus 
 capias? Virgilius(i7 B. C.)^. 12, 177, quam propter 
 tantos potui perferre labores. 
 
 Nri is also used in the Septuagint, Gen. xlii. 15, 16 
 (by the life of Pharaoh), which is rendered by per in 
 the Latin Vulgate. Granting for the sake of argu- 
 ment that the word '' protest " on the lips of Hebrew 
 Prophets, or the Apostle St. Paul, is to be inter- 
 preted in an affirmative sense, it would have no 
 bearing upon the modern philology of the word, as 
 Hebrew and Greek v/ere comparatively unknown to 
 
4 THE WORD PROTESTANT. 
 
 theologians, much less the laity of Germany, when 
 the negative substantive came into existence. 
 
 The word Protestor is post Augustan (430 A. D.), 
 and as used by the ecclesiastical historian Cassiodorus 
 (562 A. D.) 5, 42, and others, is derived from Pro, 
 no, and testor ; to declare publicly, to bear witness, 
 testify, protest. 
 
 {a) With simple accusative, Macrobius (395 A. D.), 
 Saturnalia 1-17 fin. Floris species florem rerum 
 protestantur. 
 
 {b) With relative clause, Fronto (160 A. D.), de 
 Nep. quae mihi conscius sum protestabor. 
 
 {c) With Abl. Appuleius (163 A. D.) Metamor- 
 phoses, 10, Mulier magno fidem praesidis protestata 
 
 clamore. 
 
 {d) With objective clause, Ulpianus(230 A.D.), Dig. 
 11,7, I4quippe protestantur, pietatis gratia idse faceer. 
 
 The following definitions are quoted literally from 
 Du Cange's Glossarium ad Scriptores Mediae et 
 Infimae Latinitatis.^ 
 
 Protesta, Itaiis est contestata denunciatio, Gall. 
 Protestation. StatutaVercell. lib. 4. fol. 7. " Item quod 
 si aliquis servitor fecerit aliquam falsam Protestam, 
 vel aliquod aliud falsum commiserit in suo officio ser- 
 vitorie exercendo, suspendatur per linguam cum uno 
 hamo ferreo in publica concione." Vide Protestatio. 
 
 Protestantes dicti primum Lutherani, cum ann. 
 1 Paris, 1734. 
 
IN LITERATURE. 5 
 
 1529. in comitiis Spirensibus adversus novum decre- 
 tum, in Religionis negotio, ab iis exhibita ^st Pro- 
 testatio ; quod nomen et Calvini discipulis subinde 
 inditum est. Vide Sleidani Comment, lib. 6. et 
 Hofmanni Lexicon. 
 
 Protestari, contestato denunciare, testificari, 
 Protester. Litterae Bonifacii VIII. pp. in Chr. 
 Angl. Th. Otterbourne, p. 92. *' Palam Protestatus 
 est, quod pro regno ipso tibi fidelitatem praestareseu 
 facere aliquatenus non debeat, etc." Charta ann. 1304. 
 in Maceriis Insulae Barbarae, tom. i. p. 194. '' Protes- 
 tantestamen et dicentes se dictum hommagium facere 
 et recognitionem juxta formam et conventionem con- 
 tentam in Charta facta manu Raimundi Meliani 
 Notarii, in qua Protestati fuerunt fore salvum jus 
 curiae et ipsorum." 
 
 PrOTESTARI, nude pro Attestari. Bulla Caeles- 
 tini iii. pp. ann. 1191. inter Instrum. tom. 6. Gall. 
 Christ, novae Edit. Col. 49. '' Quod episcoporum muta- 
 tiones, utilitatis, vel necessitatis, causa, possint aucto- 
 ritate apostolica licite fieri, tam canonum statuta, 
 quam antiqua sanctorum patrum exempla mani- 
 festius Protestantur." 
 
 Protestatio, ut supra Protesta. Statutum 
 Comitis Provinciae de officio tabellionum ann. 1254. 
 Ex. Cod. MS. D. Brunet, fol. 60. '' De Protestatione 
 qualibet et qualibet exceptione ponenda in Cartula- 
 rio," I. den. detur. Laur. Byzyn. de Bello Hussit. 
 
THE WORD PROTESTANT. 
 
 apud Ludewig. torn. 6. Reliq. MSS. p. 127. " Primum 
 in Praga intimationibus et Protestationibus publicis 
 factis, " etc. Chron. Angl. Th. Otterbourne, p. 185. 
 facta prius Protestatione, quod ad hoc concedendum 
 Regi non tenebantur ex stricto jure, sed affectione 
 solummodo sui Regis. 
 
 Protestum, vox negotiatorum, Gall. Protet, Con- 
 testata denunciatio. Statuta Genuens. lib. 4. cap. 
 14, p. 115. " Qui voluerit cambia, seu tractas sibi 
 factas solvere supra Protestun^, ad hoc ut retineat 
 obligatum eum, qui traxit, seu qui mandavit pecu- 
 nias, seu cambium solvi, teneatur in illis locis, in 
 quibus solutiones cambiorurr habent sua tempora 
 praefixa, facere declarationem in actis notarii coram 
 testibus infra horas viginti quatuor, post praesenta- 
 tionem litterarum cambii, sicuti acceptat talem trac- 
 tam supra Protestum." 
 
 In the year 1749, Jo. Matt. Gesner, published 
 his Novus Linguae Latinae Thesaurus at Leipzig, from 
 which I quote the following : — 
 
 Protestor, ari. Palam testari. Imp. Justin, 
 Instit. pr. " Bellicos sudores nostros tam Africa, quam 
 aliae innumerae provinciae iterum ditioni Romanae 
 nostroque additae imperio protestantur." Conf. 7. 
 fin. de Institor. Act. Quinctil. Decl. 4 extr. : Praedico, 
 protestor, non ego parricidium faciam. 
 
 Du Cange as a lexicographer, is regarded by all 
 scholars as the best authority for Mediaeval Latin, 
 
IN LITERATURE, 
 
 and it will be noted that in every case he cites, Protes- 
 tari has the negative signification, implying a formal 
 declaration against some act or course of action. 
 
 This disquisition upon the classical and ecclesiastical 
 uses of the word Protest, would not be complete 
 without some reference to the modern use of the 
 word. I have placed the word, used as a verb, and 
 as a noun, in opposing columns to show the meaning 
 it conveyed to the various authors. 
 
 The Verb Protest.* 
 French Protester Spanish and 
 
 Pg. protestar. 
 Italian Protestare. Latin pro- 
 testari, protestare, declare in 
 public, bear witnesss. 
 I. Transitive.— I. To make a 
 solemn declaration or affirma- 
 tion of ; bear witness or tes- 
 timony to ; assert ; asseverate ; 
 declare ; as, to protest one's 
 innocence — 
 Verily, he [Dr. Barnes] pro- 
 tested openly at St. Mary's 
 Spital. Coverdale Remains," p. 
 
 341. 
 
 To think upon her woes I do 
 protest that I have wept. 
 Shak., T. G. of V. iv., 4, 
 149. 
 Their own guilty carriage pro- 
 tests they doe f eare. 
 
 Milton, Ch.-Govt. i. 5. 
 
 The Noun Protest. 
 Middle English, protest. Old 
 French, protest. 
 
 French, protet, m. 
 Dutch, 
 
 German, I Fr. proteste, fern. 
 Swedish, > protest. 
 Danish, J 
 Spanish, protesta. 
 Portuguese and Italian, pro- 
 
 testo. 
 Middle Latin, protestum ; a pro- 
 test (mostly in the commer- 
 cial sense) ; from the verb. 
 I. The act of protesting, or 
 that which is protested ; an af- 
 firmation ; asseveration ; pro- 
 testation ; now restricted for 
 the most part to a solemn or 
 formal declaration against some 
 act or course of action, by which 
 a person declares (and some- 
 times has his declaration re- 
 
 > The Century Dictionary. 
 
8 
 
 THE WORD PROTESTANT. 
 
 The Verb Protest.— C^«/. 
 "I protest, Charles," cried my 
 wife, etc. 
 
 Goldsmith, Vicar, v. 
 
 2. To call as a witness in alarm- 
 ing or denying, or to prove 
 an affirmation ; appeal to 
 (Rare). 
 
 Fiercely opposed 
 My journey strange, with clam- 
 orous uproar. 
 Protesting fate supreme. 
 
 Milton, P. L. X. 480. 
 
 3. To declare publicly ; pub- 
 lish ; make known. 
 
 Do me right, or I will protest 
 your cowardice, etc. 
 
 Shak., Much Ado, v. i, 49. 
 Thou wouldst not willingly 
 live a protested coward. 
 
 Beau & Fl., Little Fr. 
 Lawyer, i. i. 
 
 4. To promise solemnly ; vow. 
 On Diana's altar to protest for 
 
 aye austerity, etc. 
 
 Shak., M. N. D. i. i, 89. 
 
 5. To declare formally to be 
 insufficiently provided for 
 by deposit or payment ; said 
 of a note or bill of ex- 
 change, and also, figuratively, 
 of personal credit, statements, 
 etc. 
 
 Turn country bankrupt 
 In mine own town upon the 
 market day 
 
 Thb Noun Protest.— C<>«^. 
 corded) that he refuses, or only 
 conditionally yields, his concent 
 to some act to which he might 
 otherwise be assumed to have 
 yielded an unconditional as- 
 sent ; as, to submit under pro- 
 test ; a protest against the action 
 of a committee. 
 
 Swear me, Kate, like a lady as 
 thou art, a good mouth-filling 
 oath, and leave " in sooth," and 
 such protest of pepper-ginger- 
 bread, to velvet guards. 
 
 Shak., I Hen. IV., iii. i, 260. 
 
 He [Spenser] is a standing 
 protest against the tyranny of 
 Commonplace. 
 
 Lowell, Among my Books, 
 2d Ser., p. 199. 
 
 He took away the reproach of 
 silent consent that would other- 
 wise have lain against the indig- 
 nant minority,by uttering, in the 
 hour and place wherein these 
 outrages were done, the stern 
 protest. 
 
 Emerson, Theo. Parker. 
 
 Two protests of peers against 
 the proceedings of the ministers 
 were expunged from the records 
 of the House of Lords. 
 
 Lecky,Eng. in XVIII. 
 Cent. i. 
 
 2. In Law : {a) In a popular 
 sense, all the steps taken to fiy 
 
IN LITERATURE. 
 
 The Verb Protest.— Ct7«^. 
 And be protested for my butter 
 and eggs, etc. 
 
 B. Jonson, New Inn. i. i. 
 The bill lies for payment . . . 
 and if not taken up this after- 
 noon will be protested. 
 
 Colman, The Spleen. 
 (Davies). 
 "I said— I did nothing,' cried 
 Lady Cecilia ... An ap- 
 pealing look to heaven was 
 however protested, etc. 
 Miss Edgeworth, Helen vi. 
 (Davies). 
 The moral market had the usual 
 
 chills 
 Of Virtue suffering from pro- 
 tested bills.— O. W. Holmes, 
 The Banker's Dinner. 
 
 Synonyms. 
 
 Assert : Supports one's cause ag- 
 gressively, as assert yourself ; 
 but it seems to expect doubt or 
 contradiction of what one says. 
 
 Affirm : Strengthens a state- 
 ment, but the affirmation is 
 wholly dependent upon the 
 utterer's veracity. 
 
 Declare : Makes emphatic 
 against contradiction. 
 
 Aver : Is positive and peremp- 
 tory. 
 
 Asseverate : Is positive and 
 solemn. 
 Protest differs from the words 
 
 Thh Noun Protest. — Cont. 
 the liability of a drawer or in- 
 dorser of commercial paper 
 when the paper is dishonored. 
 (6j Technically, the solemn dec- 
 laration on the part of the holder 
 of a bill or note against any loss 
 to be sustained by him by rea- 
 son of the non-acceptance or 
 non-payment, as the case may 
 be, of the bill or note in question 
 and the calling of a notary to 
 witness that due steps have been 
 taken to prevent such loss 
 fc) The document authenticating 
 this act. (rf) A written declara- 
 tion, usually by the master of a 
 ship, attested by a justice of the 
 peace or a consul, stating the 
 circumstances under which any 
 injury has happened to the ship 
 Q\ cargo, or other circumstances 
 calculated to affect the liability of 
 the owners, officers, crew, etc. 
 
 Acceptance supra protest, isac- 
 ceptance by some third person, 
 after protest for non-acceptance 
 by the drawee, with the view of 
 saving the honor of the drawer 
 or of some particular indorser. 
 
 Acceptor supra protest, a per- 
 son, not a party to a bill of ex- 
 change, vi^hich has been pro- 
 tested, who accepts it for the 
 honor of the drawer or of an in- 
 dorser, thereby agreeing to pay 
 it, if the drawee does not. 
 
lo 
 
 THE WORD PROTESTANT, 
 
 The Verb Protest.— C<>«/. 
 compared under assert (aver, 
 asseverate), in being more sol- 
 emn and earnest, and in imply- 
 ing more of previous contradic- 
 tion or expectation of contra- 
 diction, like them, it is used to 
 make the statement seem cer- 
 tainly true. 
 
 II. Intransitive. — i. To bear tes- 
 timony; affirm with solem- 
 nity ; make a solemn decla- 
 ration of a fact or an opin- 
 ion ; asseverate. 
 
 Gen. xliii. 3. 
 The lady doth protest too much 
 methinks. 
 
 Shak., Hamlet, iii. 2, 240. 
 
 The Verb Protest.— 0«A 
 2. To make a solemn or formal 
 declaration in condemnation 
 of an act or measure proposed 
 or accomplished ; often with 
 against. 
 
 I Saml. viii. 9. 
 When they say the bishops did 
 protest, it was only dissenting 
 and that in case of the Pope. 
 Selden, Table Talk, p. 68. 
 Warham, as an old lawyer, pro- 
 tested in a formal document 
 against all legislation which 
 might be enacted against 
 Eccl. or Papal power. 
 
 Stubbs, Med. & Mod. Hist. 
 P- 279- 
 
 It is most evident from the context, that every 
 reference to the word "protest," however obscure to 
 the uninitiated and indifferent in weighing definitions, 
 literally conveys to the judicious mind, the negative 
 qualification, which involves the idea of denial. 
 
CHAPTER 11. 
 
 LIGHT IN DARKNESS. 
 
 The history of Protestantism belongs to the six- 
 teenth century, and in order to have some intelligent 
 idea of the religious conflict, it will be necessary for us 
 to review very briefly the conditions which brought 
 about such varied and unexpected results. The ages 
 that have usually been styled dark, to the utter 
 neglect of history, omit to mention the obligations 
 to which the world in general is under to the monas- 
 tery. From the days of Anthony, that part of 
 the visible church, for the most part enclosed 
 within stone walls, preserved to us the rudiments 
 of our modern learning, and especially the Sacred 
 Scriptures, which are now, and have been since 
 printing made them known, the glory of our in- 
 heritance, the foundation of our ideals of civiliza- 
 tion. The Dark Ages produced as great theologians, 
 as great statesmen, as great lawyers, as great 
 poets and as great painters, as any other period 
 since. Without our modern processes of multiplying 
 books, education was necessarily circumscribed ; the 
 multitude remained in ignorance, and therefore super- 
 stitious. With the same human nature to contend 
 
 II 
 
12 THE WORD PROTESTANT. 
 
 with, the only mystery is — why Christianity had 
 not utterly perished ? Surely as we read the record 
 of those dreary ages, the existing church must even 
 then have had something of the Divine about it, to 
 have survived it all. The monasteries of the Middle 
 Ages were the magazines of literature, and the repos- 
 itories of science. We are indebted to the monks 
 for making known to the world, the lives and writ- 
 ings of Alexander, Caesar, Homer, Virgil, Cicero, 
 Tacitus, Plato, and Demosthenes. We are indebted 
 to them for the inception and development of art, 
 for their unwearied industry in preserving to us the 
 records of contemporary events, the writings of the 
 Ancient Fathers, and above all the Sacred Scriptures 
 by transcription, with their valuable commentaries ; 
 the schools they founded over Western Europe, and 
 the millions of idle and distressed they ministered 
 to, speak volumes for their liberal and habitual 
 charity. In the sixth century the monks numbered 
 about 3,000, and as time went on, they grew in in- 
 fluence and power, and dispersed themselves over 
 the whole -of northwestern Europe. The golden- 
 mouthed Chrysostom persuaded them that they 
 were the " Elect," and hence the *' vow of poverty " 
 soon became the talisman of sanctity. As men 
 inheriting traditions of the ancient Coenobites and 
 Anchorites, voluntarily choosing the life of celibacy, 
 and withdrawal from all episcopal oversight, it is 
 
LIGHT IN DARKNESS, 1 3 
 
 quite easy to understand the steps which led to dis- 
 ruption and decay. The beginning of the thirteenth 
 century witnessed the introduction of a new frater- 
 nity founded upon sterner principles than was ever 
 exacted before, the chief of which was abject pov- 
 erty. Francis of Assisi, the founder of the Francis- 
 cans, who was known as the prince of beggars, would 
 not even allow his companions the possession of a 
 book. Francis palmed off the deception of the 
 Sacred Stigmata upon the Church, and Pope Ben- 
 edict XII. ordered a commemorative festival in honor 
 of the event, and four years after his death, which 
 occurred in 1226, he was canonized by Gregory IX. 
 Long before the Reformation the Roman calendar 
 was filled with suspicious saints, and the Breviary was 
 crowded full of legends as monstrous as they are ridic- 
 ulous to modern ears. The Franciscan order became 
 very popular, and like the Dominicans, a rival organ- 
 ization of the same period, was permitted by the 
 Popes to sell indulgences for their support. Inno- 
 cent III. thought they were admirably calculated to 
 meet the peculiar exigencies of the Church, and they 
 grew to such colossal proportions that they soon 
 dominated Popes and Councils. They were a distinct 
 caste, and in many ways antagonistic to the Church. 
 The universities of Paris and Oxford at one time 
 combined in their efforts to suppress them. Many 
 of the monks aspired to sainthood ; they starved 
 
H 
 
 THE WORD PROTESTANT. 
 
 themselves, suffered all kinds of hardships, flagella- 
 tions, shut themselves up in cells, in the enthusiastic 
 expectation of divine light, or the prospect of at- 
 taining eminent rank amongst the heroes of the 
 Church. Their whole system, like much that is in 
 modern sectarianism, was a perverted moral regime, 
 as they allowed fanaticism to usurp supreme sway 
 over the human mind. They taught that every 
 indulgence was criminal, that every gratification of 
 the senses, however innocent, was injurious to the 
 soul, that the ties of human affection weaned the 
 heart from God, that the duties of social life must 
 be abandoned by those who had any regard for their 
 salvation, and, just in proportion as one inflicted 
 privations and heaped torments upon himself, he 
 pleased his Creator. Beggary was their boast, and 
 they became a set of peripatetic ecclesiastics, who 
 imagined themselves illuminated with an aureole of 
 sanctity. Princes bestowed privileges upon them, 
 and gave them large benefactions, which soon led to 
 decay of discipline. At length schism entered the 
 order, the chief wing of which still submitted to the 
 Pope, the other, deciding against his authority, were 
 known as anti-Franciscans, who soon became sub- 
 divided into Fratricelli or Minorites, the Tertiaries or 
 Beghards, and the Spirituals. Contemporary with 
 the Franciscan Order was another order of teaching 
 and preaching friars founded by Dominic de Guzman, 
 
LIGHT IN DARKNESS. 1 5 
 
 who laid themselves out to convert heretics. Antip- 
 athies and jealousies existed between monks, friars, 
 and clergy throughout the Middle Ages, but they 
 were a unit in acknowledging the Bishop of Rome 
 to be the spiritual head of Christendom. As the 
 Caesarean succession waned, the Petrine succession 
 gradually and naturally took its place, and to estab- 
 lish the claim with some formal show of legality the 
 " decretals " were invented to bolster up the inherent 
 supremacy of spiritual power which first made the 
 Pope suzerain of all Church property throughout the 
 world, and as a precedent was eventually applied to 
 all temporal affairs, which first reached its height in 
 the time of Innocent III. (i 198-12 16). The univer- 
 sities of Paris and Oxford were great intellectual 
 centers during the Middle Ages. The Sorbonne of 
 Paris was the center around which the Church of 
 France revolved, and previous to the Reformation 
 was the theological oracle of Europe. 
 
 In 1491 the Sorbonne and Parlement united in 
 defying an excommunication, and eleven years after- 
 wards the resolution was repeated. In the sixteenth 
 century, however, the Gallicanism of France became 
 Erastian. It was the Authority of Paris, and not 
 the Scriptures, that Luther first pitted against Rome. 
 The Pope's militia, the friars, under the canon of 
 obedience, were everywhere carrying out his will. 
 They intruded into parishes, and persuaded the peo- 
 
l6 THE WORD PROTESTANT. 
 
 pie that they were better guides in the discharge of 
 their duty than the parochial clergy, hence disorder 
 and immorality increased. John Wiclif denounced 
 the friars as the pest of society, and the enemies to 
 truth. The spirit of inquiry and research had long 
 taken hold of the minds of men within and without 
 the Church. Dante had more than one object in 
 writing his immortal poem. The council assembled 
 at Constance, in 1414, v/here such men as Peter 
 d'Ailly, Cardinal Zarabella, Robert Hallam and John 
 Gerson represented the Church, were of one mind 
 as to the great need of moral regeneration, and civil 
 and ecclesiastical reform, but their efforts were over- 
 ruled in much the same way as the reforming minor- 
 ity was forestalled, in the following century, at the 
 Council of Trent. It is not too much to say, that 
 the religious thought of Europe was in a state of 
 fermentation at the beginning of the sixteenth cent- 
 ury. The repelling of the Turk served for a time to 
 reunite the Christian brotherhood, that seemed to 
 be fast disintegrating ; and if the Church had then 
 been inspired with the serpentine wisdom which was 
 her heritage, she would at once have abandoned a 
 position founded upon the imaginary dreams of 
 emperors and princes of an imposing universal 
 dominion, to make Christians by coercion, and offi- 
 cered by a head claiming infallibility alone, which 
 the new era of research, and the making and unmak- 
 
LIGHT IN DARKNESS. 
 
 17 
 
 ing of Popes during the later years of the fifteenth 
 century showed clearly to the world to be, not only 
 a hopeless impossibility, but a senseless usurpation. 
 Just before the Reformation there was, with few ex- 
 ceptions, an almost complete abandonment in equity 
 in ecclesiastical judgments. Error had smothered 
 the genuine dogmas of the Church. Learning in 
 sacred literature was practically a dead letter. The 
 high class layman had long been jealous of ecclesi- 
 astics. Moral discipline had lapsed, and the immo- 
 rality of the clergy was pronounced in many places, 
 although it is the greatest libel to accuse them of 
 ignorance as to what piety was. The downfall of 
 the clergy can easily be traced to the study of Phi- 
 losophy and Metaphysics, which in its earlier stages 
 was wholly subservient to Theology, but eventually 
 it prevailed, and settled the dogma of Transubstanti- 
 ation upon the Church in 121 5. Nothing short of 
 bigotry or wickedness would fasten the charge of 
 ignorance upon the clergy of the Middle Ages, and 
 although it has only an indirect bearing upon my 
 subject, I will deviate somewhat in order to have a 
 broader conception of the assertion. In England 
 the sixth canon of Cloveshou in 747 enacts : " that 
 the Bishops shall ordain no man, either as clerk or 
 monk, to the holy degree of priesthood without 
 public inquiry as to his previous life, and his present 
 purity of morals and knowledge of the faith. For 
 
l8 THE WORD PROTESTANT. 
 
 how can he preach to others the whole faith, minis- 
 ter the word of knowledge, and appoint to sinners 
 the measure of penance, unless he first, with studious 
 care, according to the measure of his capacity, takes 
 pains to learn, so that according to the Apostle, he 
 may be able to exhort according to sound doc- 
 trine." 
 
 Charlemagne in his capitulary addressed to the 
 ecclesiastical authorities in 789 A. D., says : " We 
 beseech your piety, that the ministers of God's altar 
 may adorn their ministry by good morals — whether 
 as canons, by the observance of their order, or, as 
 monks, by the performance of their vow — we entreat 
 that they may maintain a good and laudable life and 
 conversation, as our Lord in the Gospel commands. 
 Let your light so shine before men," etc. 
 
 Again in the Capitula data Presbyteris, in the 
 year 804, he says : ^' I would admonish you, my 
 brethren and sons, to give attention to these few 
 capitula which follow : — 
 
 L That a priest of God should be learned in the 
 Holy Scripture, and rightly believe and teach to 
 others the faith of the Trinity, and be able properly 
 to fill his office. 
 
 n. That he should have the whole psalter by 
 heart. 
 
 in. That he should know by heart the creed and 
 the office for baptism. 
 
LIGHT IN DARKNESS, 19 
 
 IV. That he should be learned in the canons and 
 well know his penitential. 
 
 V. That he should know the chants and the cal- 
 endar. 
 
 Raban Maurus, in his book " De Institutione 
 Clericorum," 819, says: "That the canons and de- 
 crees of Pope Zosimus have decided, that a clerk 
 proceeding to Holy Orders shall continue five years 
 among the readers, or exorcists ; and after that, shall 
 be an acolyte or subdeacon, four years. That he 
 shall not be admitted to Deacon's orders before he 
 is twenty-five years of age, and that if, during five 
 years, he ministers irreproachably, he may be pro- 
 moted to Priest's orders ; but on no account before 
 he is thirty years of age, even though he should be 
 pequliarly qualified, for our Lord Himself did not 
 begin to preach until He had attained that age." ^ 
 
 The constitutions of Reculfus, Bishop of Soissons, 
 889 A. D., to his clergy, said : — " Know, therefore, 
 that this is addressed to you, ' Be ye clean, ye that 
 bear the vessels of the Lord,' which you must not 
 suppose to refer only to the cleansing of the chalice 
 and paten, wherein the body and blood of Christ is 
 consecrated, but also to preach cleanliness and men- 
 tal purity," etc. If we were called upon to compare 
 libraries of the fifteenth and nineteenth centuries, we 
 must admit that the latter excels in quantity, but if 
 » Lib. i-c. xiii. Ap. Bib. Pat. torn. x. 572. 
 
20 THE WORD PROTESTANT, 
 
 quality was under examination, we are quite sure 
 that for high thinking and solid worth the Middle 
 Age library would eclipse the ordinary modern col- 
 lection. If one would take the pains to look into 
 the life and work of St. Ninian, St. Mungo, St. Bene- 
 dict, St. Columba, St. Aidan, St. Chad, The Vener- 
 able Bede, St. Cuthbert, St. Meinrad, the Monk of 
 the Alps, St. Dunstan, Abelard of Cluny, the monas- 
 teries of Croyland, St. Denis, Bee, or Vallambrosa, 
 not to say anything of the great schoolmen of the 
 thirteenth and fourteenth centuries, such as Alexander 
 Hales, Thomas Aquinas, Bonaventura, Roger Bacon, 
 ^gidius de Columna, John Duns Scotus, Durand, 
 W. Occham, Walter Burley, and Raymond LuUy, 
 he would at once suspect that ignorance on the part 
 of monk or priest throughout the Middle Ages was 
 the exception. I have before me a list of Thomas 
 Cranmer's Books, Archbishop of Canterbury ( 1 489- 
 1556) and of Bilibald Pirkheimer of Nuremberg (1470- 
 1530). Cranmer's library contains 42 MSS., contain- 
 ing 93 separate works, and 369 printed volumes, 
 containing 355 works. The greater part of this library 
 is made up of biblical, theological, and liturgical 
 works. Pirkheimer's library was collected about 
 1490, and the partial list of 1 1 1 volumes is chiefly 
 made up of classics, canon law, and the Fathers.^ 
 Before the end of the Middle Ages England had 95 
 ' Diet, of Book Collectors, 1892. 
 
LIGHT IN DARKNESS. 21 
 
 colleges and schools ; 259 were established before 
 1546, and 132 of these foundations of learning are 
 still in existence. Christ Church, Canterbury, had 
 3,000 volumes in its library at the beginning of the 
 fourteenth century. The catalogue made of the 
 Glastonbury library in 1247 shows that the monks 
 had then 400 volumes. The Middle Age list of 
 Peterborough books printed by Gunton comprises 
 some 1,700 works in 268 volumes. As to literature, 
 Italy can boast of Dante, Petrarch, Boccaccio, 
 Politiano, Pulci, Boiardo, Ariosto, Alamanni, Tasso, 
 Trissino, Rucellai, Sanazzaro, Berni, Machiavelli, Are- 
 tino and Giovanni, Lorenzo, and Cosmo de' Medici. 
 Cosmo de' Medici, the great collector of Greek, 
 Hebrew, Chaldaic, and Arabic MSS., laid the foun- 
 dation of two libraries in Florence. Pope Nicholas 
 v., the founder of the Vatican library, invited the 
 Greek scholars Chrysoloras, Bessario, Gaza, and 
 Argyropulos to Rome to help revive the love of 
 study in the Italian court, and very soon the whole 
 of Italy thrilled with the spirit of inquiry and re- 
 search. The literary characters of England are 
 legion. Amongst those not already named might 
 be mentioned Beauclerc, Simon de Montfort, Ed- 
 ward I., Grosseteste, Theobald, Langton, Vacarius, 
 Gervase, Hugh of Lincoln, Theodore, Giraldus Cam- 
 brensis, Wilfrid, John of Salisbury, Thomas Becket, 
 Jocelin, Peter of Blois, Robert Pullus, Roger of 
 
22 THE WORD PROTESTANT. 
 
 Hovenden, Alcuin, Glanville, Walter Map, Linacre, 
 Langfranc, Anselm, Grocyn, Hearne, Dugdale, Cax- 
 ton, Erasmus, Colet, and More. It is to the Dark 
 Ages that students of art, architecture, and painting 
 turn for light. When we consider that painters 
 must be students of history, and the preponderance 
 of subjects being sacred characters, it would surely 
 be absurd to affirm that religion was either dead or 
 dying in the Middle Ages. Italy was especially for- 
 tunate with great artists, a few of which are, Cima- 
 bue and Buffalmacco (1302), Brunelleschi and Donato 
 (1400), Aretino (1408), Raphael (1450), Giovanni 
 Angelico the Friar (1455), Ghiberti (1455), Francia 
 (1470), Uccelo (1472), Grosso (1488), Michael Angelo 
 (1495), Leonardo da Vinci (1497), Pinturicchio (1513), 
 Monsignori (15 19), Torrigiano (1522), Andrea del 
 Sarto (1529), Correggio (1534). As Spain was the 
 greatest power in Europe at the end of the middle 
 ages, it necessarily deserves some notice. Spanish 
 literature received its impetus from Italy. Begin- 
 ning with the thirteenth century, we have the poem 
 of the Cid, the old ballads, the old historical poems, 
 the old chronicles, and the old theater which forms 
 the main elements of a distinctively national poetry. 
 While there is little chronicled in these poems other 
 than the deeds of chivalry and romance, there is 
 something about them that is striking and original. 
 Germany is less fortunate in this respect, her early 
 
LIGHT IN DARKNESS. 
 
 23 
 
 ballads being wholly given over to romance until 
 the end of the thirteenth century. The earliest 
 MSS. dating from the fourteenth century contains 
 the poems of 140 minnesingers or wandering min- 
 strels, made up of pictures of the knightly life of the 
 times. Reinmar of Zweter, Walter of the Vogelweid, 
 the greatest lyric poet before Goethe, Tannhauser, 
 the Nebelungenlied, Wolfdietrich and Gudrun, 
 Henry of Valdecke, Godfrey of Strassburg, and 
 Wolfram of Eschenbach in his Holy Grail, are the 
 classics until the beginning of the fourteenth cen- 
 tury, about which time the monks, friars, inquisitors, 
 and legates superseded the spirit of German ro- 
 mance by asceticism, which entirely changed the 
 current of men's thoughts. In making this state- 
 ment I am not unmindful of the spasmodic attempts 
 that had been made by Gaulish monks and mission- 
 aries to carry the Gospel to their ancestors upon 
 the Rhine. Lupus visited the Rhine in the fifth 
 century, St. Boniface, the apostle of Germany, in the 
 eighth, and Ansgar and Bruno did much for sections 
 of Germany after it became a distinct nation. 
 
 It is commonly understood, and in fact writers who 
 call themselves historians, constantly repeat that the 
 Bible was not known in the Middle Ages. This is an 
 old fiction first published by D'Aubigne, wherein he 
 gives an account of Luther's finding the Bible at 
 Erfurt in 1503. He goes on to state that after the 
 
24 THE WORD PROTESTANT. 
 
 young student had been at the university two years, 
 he was looking over the books in the library one day, 
 when he came across a volume that arrests his atten- 
 tion. He has seen nothing like it to this moment. 
 He reads the title. It is a Bible ; a rare book, un- 
 known in those days ; he is overcome with wonder 
 at finding more in the volume than those fragments 
 of the Gospels and Epistles made familiar to him in 
 his breviary. Elsewhere this author has told us in 
 his history that Luther's father rose from humble 
 circumstances to be a man of means, and frequently 
 invited clergy and schoolmasters to his table. What- 
 ever the influence, he tells us that the boy's mind 
 having taken a grave and attentive cast, the father 
 determined to send him to school, where he was 
 undoubtedly taught the Catechism, Commandments, 
 Creed, Lord's Prayer, and Canticles. He was sent to 
 the Latin school of Mansfield, next to Magdeburg, 
 then to Isenach, and finally to the University of 
 Erfurt, where he found the Bible. Luther became 
 an Augustinian friar in 1505 and was ordained to the 
 priesthood the following year. In 1508 he was ap- 
 pointed lecturer of philosophy at the newly-founded 
 school of Wittenberg. In 1509 he took his B. D., 
 and in 15 12 began to preach the Word of God, from 
 which time he bent his energies to overthrow scho- 
 lasticism, by attacking the theory of penances and 
 superabundant merits. In this he was simply follow- 
 
LIGHT IN DARKNESS. 
 
 25 
 
 ing in the steps of many schoolmen before him. He 
 still continued to have the deepest reverence for the 
 Church and her institutions as the depository of 
 Divine authority. It is indeed very strange that 
 Luther, a professed philosopher, familiar with the 
 writings of Occham, Scot, Bonaventura, and Thomas 
 Aquinas, should not have heard of the Bible. There 
 had been a printing-press set up in the town of 
 Erfurt before Luther was born. In 1497 Le Long 
 gives an account of editions of the whole Bible 
 printed at Strassburg, Cologne, Venice, Paris, and 
 Nuremberg. The Bible had been printed at Naples, 
 Florence, Placenza, and Venice where eleven com- 
 plete editions had been finished alone. Maitland in 
 his history of the Dark Ages says : " It would be 
 within the bounds of truth to assert, that the press 
 had issued fifty different editions of the whole Latin 
 Bible, to say nothing of Psalters and New Testa- 
 ments, (twenty alone belonging to Germany), before 
 Luther was born. A printing press had also been 
 set up at Rome, and the printers had the assurance 
 to memorialize his holiness the Pope, praying that 
 he would help them off with a few copies. 
 
CHAPTER III. 
 
 THE GERMAN REVOLT. 
 
 To return once more to our argument of cause and 
 effect, we must remember that mysticism was the 
 rival of scholasticism throughout the stormy period 
 of the Middle Ages. The love of the marvelpus came 
 from the East through Dionysius who had embraced 
 the tenets of Theosophy. It was Johannes Scotus 
 Erigena who first applied cold and exact logic to 
 religion in the ninth century and the monks and 
 clerks who were discomforted because they failed in 
 analyzing or expressing the mysteries of Divine truth, 
 turned to the extreme of contemplation which they 
 believed would lead to perfect holiness and spiritual 
 knowledge. There were many efforts made through- 
 out the Middle Ages to reconcile these contending 
 elements of the heart and brain. The principles of 
 mysticism foster the self-deifying tendency, which 
 ultimately discovers the soul to be of one substance 
 with God. Mysticism degrades reason and destroys 
 morality. It found its way into Germany in the 
 fourteenth century and through the cloistral labors of 
 
 her more industrious students developed a highly 
 26 
 
THE GERMAN REVOLT. 
 
 organized religious theosophy. The only parallel 
 to mediaeval mysticism is to be found in modern 
 Methodism and other sects who advocate a sensible 
 instantaneous conversion. Mysticism reveals the in- 
 nate desire for apprehending God, but as this faculty 
 is a gift, it therein fails to propagate and perpetuate 
 itself. It has no genealogy. Mysticism taught that 
 religion was intensely personal and individual, bring- 
 ing the soul face to face with God, without any inter- 
 mediary, which accords with the subjective principle 
 of Protestantism. Such were Tauler and Thomas a 
 Kempis, who were thoughtful, conscientious men, 
 peering through the darkness for the light, striving to 
 realize the truth. They had caught the spirit of the 
 Renaissance and boldly preached reformation of life 
 and manners. Previous to reformation there was a 
 larger amount of truth with the mystics than any 
 other party in the Church, but for lack of earthly 
 wisdom which enables men to maintain an even 
 balance, they degenerated and split off into sects, 
 many of which held pantheistic and millennarian 
 theories. Such were the Cathari, the Brethren of the 
 Free Spirit, the Dancers, the Quietists, the Erastians, 
 Socinians, and Bethlehemites who tried to realize 
 under ascetic conditions some fixed standard of social 
 purity. In their mistaken zeal, these sects and 
 heretics left the Church, because of her alleged 
 slowness in keeping pace with the Renaissance spirit 
 
28 THE WORD PROTESTANT, 
 
 of independent inquiry, that was sweeping over Italy 
 and the West. 
 
 The Waldenses or poor men of the valleys, started 
 an independent movement, upon the principle of 
 selfishness, in trying to realize a social ideal adapted 
 to the wants and ambitions of the local peasantry. 
 They seceded from all restraints of authority, trans- 
 lated the Scriptures into their native patois, and, like 
 the Albigenses, their contemporaries, simply believed 
 in a priesthood of all believers. They appealed to 
 the Third Lateran Council, 1179 A. ^-> ^^^ liberty to 
 expound the Scriptures. The concession could not 
 be granted to such artless, unlettered rustics. John 
 Wiclif, of England, embraced their socialistic theories, 
 and attacked the Church on much the same lines. 
 In the fourteenth century the classical learning of the 
 East was making rapid strides in Italy, and its spirit 
 was fast taking hold of the Church's thought and 
 action. Lorenzo Valla (1440), the humanist, was the 
 first critic to point out the weaknesses of the Latin 
 Vulgate. For this he was censured, and the Roman 
 Church moved to suppress individual criticism, lest 
 the destructive influence should penetrate the mass, 
 who were then unqualified to judge in matters of 
 such deep concern. To Rudolph Agricola belongs 
 the credit of planting the Greek and Hebrew learning 
 in German soil, and the beginning of the fifteenth 
 century witnessed the introduction of university life, 
 
THE GERMAN REVOLT. 29 
 
 established principally on the Parisian model. The 
 principal centers were Prague, Vienna, Erfurt, Heidel- 
 berg, Cologne, Leipzig, and Rostock, founded the 
 first quarter of the fifteenth century. The course of 
 instruction given at these centers was, after the 
 manner of the old way of thinking, confined chiefly 
 to dialectics. The schools that were established 
 about the middle, and towards the close of the 
 century, such as Schlettstadt, Munster, Amsterdam, 
 Kempen, Alkmer, and Deventer ; the Universi- 
 ties of Griefswalde (1456); Frieberg (1458); Basle, 
 (1460) ; Ingolstadt and Trier (1472) ; Tubingen and 
 Mainz (1477); Wittenberg, (1502), and Frank- 
 fort-on-the-Oder (1506), were the only centers that 
 can in any sense be called the foundation-stones 
 of Germany's intellectual structure. The new learn- 
 ing had not been adopted by any of those institu- 
 tions on principle. It was scrutinized by the curious, 
 and pondered over by individual theologians, who 
 used it in their sermons as a leaven to move seared 
 consciences that had long been dead to the privileges 
 and responsibilities of the primitive Church. Agri- 
 cola, whom we have already mentioned, was the 
 pupil of Thomas a Kempis, the grave, religious 
 humanist of his day. Reuchlin, at whose feet 
 Melanchthon sat, was born in 1455. He was consid- 
 ered the greatest man that Germany ever produced ; 
 and Erasmus, his peer, was always considered *'the 
 
30 
 
 THE WORD PROTESTANT, 
 
 other eye of Germany." The study of the Greek 
 developed new lines of thought, and deepened men's 
 respect more and more for the faith of the Church. 
 The new learning simply added strength to Erasmus' 
 conviction (as was previously maintained by a Kem- 
 pis), that theology still remained the ** Queen of 
 Sciences." Erasmus always believed in the dissolv- 
 ing power of learning, and felt that the much-needed 
 reform could only come as the horizon of knowledge 
 widened ; but, like his co-laborers, Colet and More, 
 believed the Church to be indefectible, and still 
 possessing power to redeem herself, within and with- 
 out. Erasmus, hoping that the revival of letters 
 might end in something good, began at once upon 
 his New Testament Commentary, which first appeared 
 in 1505. This was the fountain from which Luther 
 quaffed. When Erasmus had finished his Paraphrase, 
 he began a translation of the Fathers, which furnished 
 the weapons of controversy for our reformers, or, 
 rather, restorers of the Church of England; but, 
 happily, scholarship and discovery have long since 
 enlarged our respect for those depositories of sacred 
 and secular learning. During the first four years of 
 Luther's appointment at the High School at Witten- 
 berg, he conscientiously fulfilled his duties as a 
 lecturer on Philosophy, and during the succeeding 
 years he loses sympathy with the schoolmen, and 
 begins to use his influence in the class-room and 
 
THE GERMAN REVOLT. 3 1 
 
 pulpit to change the current of men's thoughts, 
 although he still maintained the deepest respect and 
 veneration for the Church of his fathers. Luther's 
 suspicions regarding the antiquity of the Papacy, 
 was by this time an established conviction, that the 
 *' Privilege of Peter" was a modern innovation, and 
 when the Apostolic delegate offered his absolution 
 briefs for sale in the Market Square of Wittenberg, 
 after the fashion of earlier Crusading methods, his 
 ire was aroused to challenge the legitimacy of the 
 agent's action in raising money through flattery and 
 deceit from the poor of his congregation. The more 
 he looked into the system, the more he was con- 
 vinced that it was dishonest to rob the poor for the 
 aggrandizement of a bishop, who could, with some 
 degree of truth, be called the fisherman's successor. 
 But it was certain that Leo X. had notoriously 
 reversed the axiom that the '* Chiefest Apostle " had 
 communicated to the poor of the temple gate. From 
 this measure of self-protection initiated by Luther 
 sprung up the hydra that finally ended in a general 
 revolt against constituted authority. Luther repeat- 
 edly protested against the abuses of the questors, 
 which eventually led to his famous protest of October, 
 1 5 17, against the sale of indulgences. This was 
 viewed at Rome as sufficient cause for excommunica- 
 tion, and the Bull was issued, which Luther burnt 
 December loth. On the 8th day of May, 1521, 
 
32 
 
 THE WORD PROTESTANT. 
 
 Luther stood alone, in the Diet of Worms, a declared 
 outlaw, under the ban of the Empire, and soon after 
 retired to the Wartburg, where he began his hostile 
 work. He was fully alive to the situation, and in the 
 heat of passion he had already indited an address to 
 the nobility which seethes with inflammatory invec- 
 tive and intolerance to the last degree. This argument 
 to the pocket was the manifesto of the Reformation in 
 Germany, and the newly-invented printing-press made 
 it popular far beyond the bounds of personal influ- 
 ence. It was the spirit of this war-cry that encour- 
 aged the princes at Spires, who had dreams and 
 visions of revenue, when they made their famous 
 protest against the action of the loyal Church party 
 who favored declaring the Diet of Worms conclusive. 
 Luther's Babylonish Captivity had already appeared 
 (October, 1520), and the Curia determined to show 
 no mercy to the self-professed heretic. This work 
 reached England in April of the following year, and 
 by the 25th of August, Henry VHL, who was some- 
 thing of a theologian, had issued his rejoinder, for 
 which the Pope felt so deeply indebted that he con- 
 ferred upon him the title, " Fidei Defensor." From 
 the Castle of the Wartburg letters were soon speed- 
 ing to every quarter of Germany. The whole coun- 
 try was visibly agitated, Wittenberg being on the 
 verge of revolt. Luther was a busy man — one day 
 helping to quell a riot, the next trying to appease 
 
THE GERMAN REVOLT. 33 
 
 the angry controversialists of Switzerland and Ger- 
 many, and the conscious responsibility for the Peas- 
 ants' war, which justified itself upon rehgious grounds, 
 was cause to him for great anxiety. With it all, he 
 steadily continued to make his new translation of the 
 New Testament and Pentateuch into German. He 
 held the Bible above all else, and to be the work of 
 the Divine Spirit, but he did not hold this spirit cap- 
 tive to the letter. He did not hesitate to express 
 his dislike for the Epistle of St. James, and the 
 Revelation of St. John. He did not regard the 
 Apocalypse as the work of an apostle. In his preface 
 to the book, he says : " Some have concocted many 
 ridiculous things out of their own heads." He 
 claimed that there was no prophet in the Old or New 
 Testament who deals so entirely in visions. I there- 
 fore put this book on a par with the " Apocalypse of 
 Ezra," and I certainly cannot detect any trace of its 
 having been inspired by the Holy Ghost. ^ 
 
 Melanchthon's digest of the doctrines of faith, as 
 presented in the Scriptures appeared in 1 521. Dis- 
 integration was fast going on within the Church. 
 Disputations were frequent and tended to everything 
 but peace. In 1524 the Landgrave Philip authorized 
 the preaching of the Gospel throughout his ter- 
 ritories, which was accomplished by ignorant fanatics 
 who preached anarchy as the solvent for all present and 
 J Hagenbach's Hist. Reformation, I., p. 160. 
 
34 THE WORD PROTESTANT. 
 
 future ills, and Lambert, a French reformer, appeared 
 in Hesse in 1526. He held views similar to Luther's 
 at first, but they gradually widened, until the Consti- 
 tution and discipline of the Church was made to rest 
 upon the broadest democratic platform. He con- 
 tended that every individual church should have the 
 right to choose its own pastor, to whom Episcopal 
 authority should belong, there being no authority 
 above that of pastors. He asserted that there was a 
 double calling — the first being internal to the state of 
 a Christian, and the second was external to the office 
 and ministry of the Church, the latter being valueless 
 without the former. Luther rested his cause upon 
 the pure word of God being preached, but the Mass 
 was to be continued in Latin, and due fasting en- 
 joined upon the people, until occasion and circum- 
 stances demand something different. 
 
 On the twentieth Sunday after Trinity, 1525, the 
 Lord's Supper was for the first time celebrated at 
 Wittenberg in the German language. Shortly after 
 this event, Luther brought out his German Mass 
 (Missa Est), and in addressing his readers says : — 
 *' Above all things, I most affectionately, and for 
 God's sake, beseech all who see or desire to deserve 
 this, our order of Divine Service, on no account to 
 make it a compulsory law, or to ensnare or captivate 
 the conscience of any thereby, but to use it agree- 
 ably to Christian liberty and their good pleasure as 
 
THE GERMAN REVOLT, 
 
 35 
 
 where, when, and as long as circumstances favor and 
 demand it.^ 
 
 Luther desired to retain the Mass for the love 
 of the language of antiquity, as he says : " I am 
 most deeply interested in your youth ; and if the 
 Greek and Hebrew tongues were as familiar to us as 
 the Latin, and possessed as great store of fine music 
 and song as that does, were I able to bring it about, 
 Mass should be celebrated, and there should be sing- 
 ing and reading in our churches on alternate Sundays 
 in all four languages, German, Latin, Greek, and 
 Hebrew." A second form of service he proposed was 
 the German Mass, " for the sake of simple laymen," 
 and finally a third form of Divine Service was set 
 forth to represent the true type of Evangelical order, 
 for those who desire to be Christians in earnest, ready 
 to profess the Gospel with hand and mouth. In 
 this it was recommended that they should assemble 
 frequently for prayer, to read, baptize, receive the 
 Sacrament and practise Christian works. In this way 
 he says : — Christians could be recognized, reproved, 
 reformed, rejected or excommunicated in accordance 
 with Christ's rule (St. Matt, xviii. 15 sqq.). Here 
 we have the root idea of *' Ecclesiola in Ecclesia." 
 Luther frequently has misgivings as to the outcome 
 of it all as " he says," the Germans are a savage, 
 rude, tempestuous people, but he consoles himself 
 * Luther's Werke, Edit, by Walch, vol. x. 
 
36 THE WORD PROTESTANT. 
 
 by thinking they are not lightly to be led into 
 anything new, unless there be most urgent occa- 
 sion. 
 
 In 1528 the visitation of the Saxon churches took 
 place, and in the preface to the Smaller Catechism, 
 then being introduced, he takes occasion to explain 
 that, " many pastors are utterly unfit and incompetent 
 to teach. And yet they are all called Christians, 
 they are baptized and attend upon the holy Sacra- 
 ments, they know neither ' Our Father,' nor * the 
 creed,' nor the ' ten commandments,' but live like 
 cattle and irrational swine. Yet now that the Gospel 
 has come, they have learned excellently well to make 
 a masterly abuse of Christian liberty." ^ 
 
 In 1529 the Larger Catechism had been distributed 
 amongst the more competent. In this work he re- 
 garded preaching as the greatest and most essential 
 thing. He recommended the Gospels to be explained 
 at week-day services, but on Sundays, he says, '' we 
 sanction the retention of the chasuble, crucifix, altar, 
 and candles," which are used to this day through- 
 out Protestant Germany. He laid great stress upon 
 the continuance of the custom of elevating the bread 
 and wine at the celebration of the Lord's Supper, 
 and he also retained the Sanctus, but ordered it sung 
 in German, which he set to music himself. In 1520 
 the loi grievances against the Pope were considered. 
 > Hagenbach, ii. 9-18. 
 
THE GERMAN REVOLT. 
 
 37 
 
 Great changes were taking place in the domain of 
 politics, as the battle of Pavia almost brought the bal- 
 ance of power to the feet of Charles V., and he more 
 than ever felt emboldened to root out the Lutheran 
 heresy. The German Estates were reproved for not 
 executing the provisions of the Edict of Worms, and 
 appointed a convention of the Diet of Augsburg, 
 January, 1526. This meeting adjourned, without ef- 
 fecting any special results, to meet again at Speier 
 in the following May. The Diet was not opened 
 until the 25th of June, when a letter from his Im- 
 perial Majesty Charles V. demanded the execution 
 of the Edict of Worms. Mutterings were heard on 
 every side, that the common people were already too 
 well instructed to surrender themselves any longer 
 with simple faith to the leading of others. Various 
 conciliatory measures were proposed, as the cup to 
 the laity, priestly marriages, diminution of fasts, etc., 
 but no decision was reached. On the 27th of August 
 an abstract of the proceedings were published which 
 granted a temporary measure of toleration, which 
 allowed the princes of the various provinces to man- 
 age their own ecclesiastical affairs. From this funda- 
 mental idea the principle of parity took root. Philip 
 of Hesse took matters into his own hands, and 
 availed himself of the assistance of the exiled 
 Lambert. Ferdinand, the brother of Charles V., 
 had just come into possession of the throne of Hun- 
 
38 THE WORD PROTESTANT. 
 
 gary and Bohemia and at once published a severe 
 edict against every departure from the Roman faith, 
 which together with a " terrible secret " invented by 
 one Otto von Pack, who offered to reveal the certain 
 plot, entered into at Breslau for the surrender of 
 Luther and all heretical preachers, to Philip of Hesse 
 for 4,000 florins cash. These unfortunate measures 
 only served to widen the breach that v/as fast sepa- 
 rating clergy and laity. Even after Pack's invention 
 was exposed and he was banished the country, 
 Luther still had suspicions that there was some 
 truth in the story. The whole of Germany was now 
 clamoring for a council, and the Emperor called for a 
 new Diet at Speier, which finally assembled the 15th 
 of March, 1529. Frederick represented the absent 
 emperor, and the Roman party, who had a distinct 
 majority, resolved to annul the deliverance of the 
 former Diet of 1526, whereupon the Elector of Sax- 
 ony, the Elector of Brandenburg, the two Dukes of 
 Luxemburg, Philip the landgrave of Hesse, the 
 Prince of Anhalt and the deputies of fourteen cities 
 of the Empire drew up a written protestation in the 
 ** Retscher Palace " against the alleged arbitrary 
 decree, and their followers were ever after called 
 " Protestants." It will be quite obvious from the 
 foregoing that neither Scripture nor classics entered 
 into the formal protest, which was purely local in char- 
 acter, and negative in action, just as we would pro- 
 
THE GERMAN REVOLT. 39 
 
 test against an unjust act or repudiate an illegal 
 claim. It was not so much the word itself as it was 
 the action of the lay princes that influenced all future 
 thought and method upon the continent. Protests 
 were not uncommon. They had been known to 
 churchmen throughout all the ages. The basic prin- 
 ciple underlying the action of our primitive bishops 
 in drawing up the Nicene definition of the faith, was 
 intended to rebuke the errors of Arianism. The 
 Athanasian creed likewise is an ancient protest 
 against the Archheretics Arius, Sabellius, Nestorius, 
 and Apollinaris who had endeavored in every way 
 to stifle or contract the truth. The Gallican Church 
 had protested frequently against the invasion of her 
 liberties by the See of Rome. The cardinals them- 
 selves had solemnly protested against abuses of the 
 Curia in 1 297. In turning to England we can reason- 
 ably cite the Magna Charta as a declaration of the 
 Church and Nation against oppression and selfishness. 
 The State protested at Merton in 1236 against the 
 intrusion of the Papal government at will and pleas- 
 ure, and again in 1297 Parliament began in earnest 
 to protest in the form of statutes against Papal law- 
 lessness. Archbishop Chicheley protested against the 
 decisions of Pope Martin V., Archbishop Cranmer 
 standing at Christ Church gate, Oxford, 1536, uttered 
 his memorable protest against the autocracy of the 
 Pope to a general council, and Henry VIII., the most 
 
40 
 
 THE WORD PROTESTANT. 
 
 Catholic prince in Christendom, protested against the 
 Council of Mantua or Vicenza in 1538. Still, there 
 was no thought in the mind of any churchman, ex- 
 pressed or implied, to create schism in the body of 
 Christ. After 1529 Luther is no longer the leader 
 of the Protestant Reformation in Germany. His 
 temporizing methods were anomalous, and he gra- 
 ciously yielded of necessity to the impulses that his 
 voice and pen had set in motion. Luther had already 
 assumed power to place pastors over congregations, 
 and these Gospel preachers were everywhere forced 
 into churches without any ordination, by the Elector 
 of Saxony and Philip of Hesse, and when Charles V. 
 demanded at the Diet of Augsburg, 1530, that they 
 should be silenced, the Princes answered " that 
 they could not with a good conscience comply with 
 the request of His Majesty." The principle of their 
 defense was *' that in matters of conscience, they, 
 the minority, could submit themselves to no major- 
 ity, but only the word of God." Luther's German 
 Testament had been in circulation since 1522, and 
 there was in consequence much expounding that 
 went by the name of preaching that was nothing less 
 than pure anarchy. The judicious Hooker in the 
 opening words of his Ecclesiastical polity has de- 
 clared a principle of universal application when 
 he says, " He that goeth about to persuade a multi- 
 tude that they are not so well governed as they 
 
THE GERMAN REVOLT. 4I 
 
 ought to be, shall never want attentive and favorable 
 hearers." 
 
 By 1540 the breach in Germany was complete 
 beyond recovery, and the minority is multiplied into 
 a vast majority, with pastors and superintendents 
 established in every province. The See of Naum- 
 burg fell, vacant by the death of Bishop Philip, and 
 the canons of the cathedral chapter regularly elected 
 Julius von Pflug, but the Elector of Saxony would 
 not recognize the choice, and, by virtue of his 
 sovereign power, possessed himself of episcopal pre- 
 rogatives and constituted " Nicholas Amsdorf," the 
 superintendent of Magdeburg, administrator of spir- 
 itual affairs, with the title of bishop. The installa- 
 tion of Amsdorf took place on the 20th of January, 
 1 542. Luther was named to perform the ordination, 
 in which he was assisted by the pastors of Naum- 
 burg, Altenburg and Weissenfels. The ordination 
 was very simple, and the canons were required to 
 make oath that they would render obedience to the 
 bishop in accordance with the Word of God and 
 command of Christ. Such of the nobles as resisted 
 had their estates confiscated, and one was cast into 
 prison.^ 
 
 Before proceeding, we must notice another Prot- 
 estant named Zwingli, who said that he began to 
 preach the Gospel in the year 15 16, and, by way of 
 
 * Hagenbach Hist. Refn., vol. ii., p. 245. 
 
4^ THE WORD PROTESTANT, 
 
 pre-eminence, he asks : '' Who called me Lutheran 
 then ? . . . I was ignorant of Luther's name for two 
 years after I had made the Bible my sole treasury. 
 . . . No man can esteem Luther more highly than 
 I, nevertheless I testify before God and all mankind 
 that I never in all my days wrote a syllable to him, 
 nor he to me ; nor have I caused any other to write 
 for me." Luther and Zwingli had much in common, 
 although they were by no means agreed as to faith 
 and practise in religion. One quotation will serve 
 to make my meaning clear as to Luther's opinion of 
 Zwinglianism : '' Blessed is the man that hath not 
 stood in the council of the Sacramentarians, and 
 hath not walked in the ways of the Zwinglians, nor 
 sat in the seat of them at Zurich." Luther and 
 Zwingli held like views on the theory of justifi- 
 cation by faith alone, but differed widely on other 
 things. Conclusions as to their divergent views can 
 easily be arrived at by consulting their controversial 
 writings and fixed standards of belief. In 1525, 
 when the Eucharistic controversy began, Luther 
 considered the Word and Sacraments the foundation 
 pillars of the Church, and at this time had no desire 
 to cut himself off from the universal Church. Infant 
 baptism had already been attacked by the fanatics of 
 Zwickau, who called it superstition and a " farce." 
 
 The Supper of the Lord was next, the fiercest 
 quarter of attack being at Zurich. Luther and 
 
THE GERMAN REVOLT. 
 
 43 
 
 Zwingli both repudiated the transubstantiation oi the 
 bread in the sense in Vvhich this was taught by the 
 Roman Catholic Church. The battle waged long and 
 furiously around the words *' Hoc est corpus meum." 
 Luther would not go to the extreme of making it a 
 miracle, but he did assume a substantial (real) pres- 
 ence of the Lord's body in the bread after consecra- 
 tion, and it was a presence he could not understand, 
 but which all must believe. This view he subse- 
 quently expressed in the familiar term of consubstan- 
 tiation, '' that the Body of the Lord was contained 
 in, with, and under the bread, and that every one, 
 even an unbelieving person, partook of this Body 
 really and substantially." He held the same opinions 
 in regard to the wine of the cup, and in support of his 
 view appealed to the omnipotence of God. He cen- 
 tered his weight of argument upon the copula " est " 
 from the words of institution, and in this particular 
 erred by giving disproportionate emphasis and at- 
 taching the burden of proof to it. Zwingli attacked 
 this position, and held that the word '' is " could not 
 have this literal meaning, and brought the Scriptures, 
 which he knew to be full of pictorial expressions, 
 rhetorical figures, similes, and metaphors, to his aid. 
 When Christ says, '' I am the vine," he does not 
 mean that he is such in the natural sense of the 
 word ; and when he called Peter a rock, he did not 
 mean that the Apostle, consisting of flesh and bone, 
 
44 THE WORD PROTESTANT. 
 
 was a mere stone. He contended that the word 
 " is," is employed many times in the Scriptures, and 
 has the sense of signifies, as in the parable of the 
 sower, "■ the seed signifies the Word of God." The 
 fact remains that the Lord's Supper is designed to 
 lead us from the visible to the invisible, and we may 
 be assured that it was not without some design that 
 Christ accompanied the giving of the bread to His 
 disciples with the words, *' Take, eat : this is my 
 body," and Zwingli had no right to change the words 
 "this is" into an absolute "this signifies." Luther 
 and Zwingli were agreed in holding to the absolute 
 supremacy of Scripture irrespective of Church author- 
 ity. Luther held a tentative doctrine of the real 
 presence, but Zwingli absolutely denied any presence 
 whatever. As a recent writer and historian (Prof. 
 Collins, King's Coll., London) has stated that the 
 term Protestant properly belongs to those who pro- 
 fess the Augustan Confession, which was drawn up 
 in June, 1530. It may not be amiss to quote from 
 the Confession, and the Apology for the Confession of 
 Augsburg, both written by Luther and Melanchthon, 
 which succinctly express the Lutheran teaching on 
 the Eucharist as it is held and professed to this day. 
 
 Confession of Augsburg, Apology for the Confession 
 
 1530. 1531- 
 
 " Falso accusantur ecclesiae " Initio hoc iterum praefan- 
 
 nostrae, quod Missam aboleant, dum est, nos non abolere Mis- 
 
THE GERMAN REVOLT, 
 
 45 
 
 retinetur enim Missa apud nos, 
 et summa reverentia celebratur, 
 servantur et usitatae ceremoniae 
 fere omnes . . . Itaque non 
 videntur apud adversaries Mis- 
 sae majore religione fieri quam 
 apud nos." 
 
 " Our churches are falsely ac- 
 cused of abolishing the Mass, 
 for the Mass is retained amongst 
 us, and is celebrated with the 
 greatest reverence, and nearly 
 all the usual ceremonies are re- 
 tained . . , therefore Masses 
 do not appear to be performed 
 with greater religious cere- 
 mony by our adversaries than 
 by us." 
 
 sam, sed religiose retinere ac^ 
 defendere. Fiunt enim apud 
 nos Missae singulis Dominicis et 
 aliis festis . . . et servantur 
 usitatae ceremoniae publicae, 
 ordo lection um, orationum, ves- 
 titus, etalia similia." 
 
 " In the first place this must be 
 premised again, that we do not 
 abolish the Mass, but scrupu- 
 lously retain and defend it. For, 
 the Masses are performed by us 
 on the several Sundays and 
 other, festivals, and the usual 
 public ceremonies are retained 
 such as the order of the lessons, 
 prayers, the vestments, and 
 other similar things." 
 
 In our endeavors to identify all that is Protestant 
 with Lutheranism let us bear in mind that the Con- 
 fession of Augsburg retained the Mass, just as it is 
 professed in Sweden to-day, where they retain 
 Episcopacy on principle, the Mass-shirt or chasuble 
 for their vestments, the Mass for their worship, and 
 consubstantiation for their doctrine. As a matter 
 of fact neither Zwingli nor the French ever sub- 
 scribed the Confession of Augsburg, and from 1536 
 onwards a Zwinglo-Calvinist party existed, holding 
 empirical views (though never called Protestants) un- 
 til 1549 when the " Consensus Tigurinus " of Zurich 
 fused them into a consistent equality to oppose 
 
4.6 THE WORD PROTESTANT. 
 
 Lutheranism, which they hated with a determined 
 and enduring disHke. 
 
 It is to Zwinglianism that Protestant sectarianism 
 owes most, and if the Church of England had per- 
 ished in Edward's or Mary's reign, it was to Zurich 
 that the churchmen of that period would have 
 looked. 
 
 If a man is to be judged by what he has written, 
 we should say that Luther was a strange compound 
 of good and evil. When he says, '' Thou seest how 
 rich is the Christian ; even if he will, he cannot de- 
 stroy his salvation by any sins, how grievous soever, 
 unless he refuse to believe." '' Be thou a sinner and 
 sin boldly, but still more boldly believe and rejoice 
 in Christ. From Him sin shall not separate us ; no, 
 though a thousand times in every day we should 
 commit fornication or murder." *' If in faith an 
 adultery were committed it were no sin. The Gospel 
 does not bid us do anything, or bid us leave anything 
 undone ; it exacts nothing of us ; quite the con- 
 trary. In place of saying, ' Do this. Do that,' it 
 simply requires us to spread out our lap and accept, 
 saying, ' Hold ! See what God has done for you, 
 and given His own Son to be incarnate for you ; ac- 
 cept the gift, believe, and you are saved.' In every- 
 thing else he leaves you perfect liberty to do exactly 
 what you like, without any peril to your conscience; 
 even — for He is quite indifferent to it — you may 
 
THE GERMAN REVOLT. 47 
 
 abandon your wife, or desert your husband, or not 
 keep an engagement you have contracted, for what 
 concern is it to God whether you do these things or 
 not ? " To one suffering with remorse on account 
 of his sins he wrote, " Drink, play, laugh, and do 
 some sin even as an act of defiance and contempt to 
 the Devil. Therefore if the devil says to you, ' Don't 
 drink so,* do you reply to him, ' aye, I will drink all 
 the more copiously in the name of Christ.' Thus 
 do just contrary to that which Satan (i. e. con- 
 science) prompts. One can drive these Satanic 
 thoughts away by introducing other thoughts, such 
 as that of a pretty girl, avarice, drunkenness, or 
 by giving way to violent passion ; such is my ad- 
 vice. ^ 
 
 It would be quite unfair to Luther, however, to 
 omit giving him credit for one great truth which he 
 ennobled, viz. : " The gifts of God are without money 
 and without price." Luther reduced the Sacraments 
 to two, '' Baptismus et Panis," although he retained 
 the name of Sacrament to absolution. He argued, 
 however, that if faith includes mystic incorporation 
 with Christ, there is no room for Sacraments. He 
 reasoned that Sacraments without faith are empty 
 forms, while with faith they are simply recollections, 
 spurs to effort, and opportunities of devotion. He 
 attached no special sacramental efficacy to the water 
 1 See Baring Gould, " Luther and Justification." 
 
48 THE WORD PROTESTANT. 
 
 of baptism in his later years, as he considered any 
 and all water baptism, and any bread and wine 
 spiritual as well as material aliment to the faithful. 
 Luther's "■ Glaube " meant justification by belief, 
 as much as justification by faith, and hence the in- 
 tellect was made supreme with no saving clause 
 against liberty and license, which in every way in- 
 vited the Antinomian heresy. The authority of 
 Scripture was Luther's animating principle, and this 
 he set up against the authority of the Church, and 
 utterly ignored the fact that it was the heads of the 
 Church in the second century, that forged the 
 weapon he was now using against her. Luther was 
 a singularly gifted man, and his powerful genius influ- 
 enced the Reformation everywhere, but the trials of 
 his declining years showed that he was wanting in 
 mental equipoise. He was intensely self-conscious 
 and egotistical, he says : '' I am God's hammer," " I 
 am Luther." He insisted upon liberty of thought 
 and speech in matters of religion, and placed con- 
 science above bishop, priest, and law. Luther had 
 drunk deeply of Augustine's melancholy, and Tau- 
 ler's mysticism, and was supremely jealous -of all 
 that came or seemed to come between the soul and 
 God. He overstrained the doctrine of justification 
 by faith into Solfidianism. He made a sort of half- 
 hearted apology for works, but when he finds an 
 apostle disagreeing with him, decides to throw out 
 
THE GERMAN REVOLT. 49 
 
 the writings of St. James ''■ as an epistle of straw." ^ 
 It is no more than just to state that th^ merit of 
 " Works " had been so intimately connected with all 
 that was religious in the past, such as beads, rosaries, 
 the fifteen O's, St. Agathe's letters, purgatory, sta- 
 tions, jubilees, relics, bells, fastings, and pardons, had 
 been so abused so as to be followed as a principle of 
 faith, there was a disposition on the part of the in- 
 structed, to resort to extremes, and when individuals 
 abandoned Popery, like the pagan abandonment of 
 idols in the first century, they turned the grace of 
 God into lasciviousness. Erasmus openly charged 
 the early reformers with lack of moral principle 
 which accounted to some extent for the rapid victo- 
 ries of the cause. It is an open secret that, Carlstadt 
 supposing the Mosaic law to be valid on the subject 
 of matrimony, advised a man to marry two wives,^ 
 and as late as 1539, Luther, Melanchton and Bucer 
 connived at the secret cohabitation of Philip of 
 Hesse with a mistress whom he called his wife while 
 his true wife was still living.^ 
 
 Luther looked upon the Bible as simply a record 
 of so many facts, and was held in the strictest sense 
 to be the test of Scholastic Theology, the Papacy, 
 
 * " The Epistle of James is contentious, swelling, dry, strawy, and 
 unworthy of an Apostolic Spirit." (Praef. in Epist. Jac in Ed. Jen.) 
 
 2 Hardwick Ref. 370. Cf. Bossuet, variations. 
 
 3 (Ranke, Ref. ii. 204.) 
 
5o THE WORD PROTESTANT. 
 
 and General Councils. The greatness of Luther for 
 the most part lay in the destructive element of his 
 work, in establishing a principle of free interpreta- 
 tion, which if left to the vagaries of every individual 
 who thinks he has a mission, it falls under the cate- 
 gory of any other book, and opens up a wide field 
 for the very wildest absurdities. When Calvin was 
 the dictator of the Genevan Republic he wrote that 
 the written oracles of God were not of private in- 
 terpretation, a judgment wholly inconsistent with 
 ^Protestant methods of reform. The Protestants of 
 Germany, by force of reaction, denied the existence 
 of a Church, and a Divinely-appointed ministiy. It 
 is presumed that Luther never made any effort to 
 distinguish between the rights and privileges which 
 constitute the sacerdotal character of Christians 
 generally, and the authority transmitted from our 
 Lord to one special order of the Church, who offi- 
 ciate in His name, for the edification of the whole 
 body of Christians. He held the democratic idea of 
 the natural priesthood of all believers, and in apply- 
 ing his " justification by faith " theory, there was no 
 need of priest, visible church, or sacrificial rite. He 
 saw no distinction between clergy and laity except 
 one of office, as one baptism, one faith, one Gospel, 
 make all alike Christians. '* Religion," he said, " is 
 a matter simply between the believer and Christ. 
 Christianity is personal, a spiritual power within the 
 
THE GERMAN REVOLT. 
 
 soul holding relations with God alone. When the 
 promise of the Gospel is once understood and ac- 
 cepted, what more is necessary ? " Luther formulated 
 the principle that, " whoever is qualified to adminis- 
 ter the Sacraments, becomes so in virtue of the con- 
 gregation's choice, and when he is deprived of ofifice 
 becomes as other men." To the official Luther ap- 
 pointed over the vacated parishes, and organized 
 assemblies, he gave the title Pastor, as being more 
 consistent with the character of their work. Luther 
 and Zwingli having renounced the priesthood, they 
 had no authority to confer orders upon any, and Me- 
 lanchthon and Calvin were simply laymen. If Christ 
 had a visible church upon earth in the sixteenth 
 century of which any section of Continental Europe 
 could be called a part, it is certain that these early 
 reforming Protestants knew they were departing 
 from it, and furthermore it is absurd to arraign the 
 clergy with a sweeping immorality as justification 
 for the breach, and by inference or silence, convey- 
 ing the impression that the laity were sound, loyal, 
 and virtuous. It was the monks and clergy above 
 all others who ennobled the arts of painting, liter- 
 erature, and sculpture in the ages preceding the Ref- 
 ormation. In Denmark Episcopacy was violently 
 suppressed as early as 1536, the king and council 
 having already (1530) reached the conclusion that the 
 words '' bishop," and ** presbyter " are interchange- 
 
52 THE WORD PROTESTANT. 
 
 able in Holy Scripture. The qualification for pastors 
 throughout the Saxon Communion, it was ruled, 
 " that any citizen of irreproachable life and com- 
 petent learning might be selected without regard to 
 his profession or employment." Priest, however, is 
 an ofificial character, always on the Catholic side of 
 historical Christianity and it may be well to note 
 that primitive Christians, believed in the Church as a 
 visible organized society, the home of Divine grace, 
 the repository of spiritual truth, the organ of Divine 
 authority, and Priest has ever been associated with 
 this visible society, the guardian of her inherent 
 rights, the steward of her mysteries, whereby God is 
 pleased to keep the soul of the believer in vital con- 
 tact with Himself. If Sacraments were a divinely ap- 
 pointed means by which grace is imparted to the 
 soul, it may well accord with God's purpose to en- 
 trust its administration to a priest, who claims suc- 
 cession from the apostles, through the channel of 
 the historic Episcopate. Priests and Sacraments 
 must, of necessity, stand or fall together. 
 
 Luther was the child of destiny, a man of un- 
 daunted courage, resoluteness, and daring, but we are 
 persuaded from all he witnessed around him, ere his 
 voice was hushed in death, he would gladly have re- 
 called many erratic judgments which had hastily 
 unbarred a destructive criticism, and irrevocably ob- 
 scured to countless multitudes the vision and hope 
 
THE GERMAN REVOLT, 53 
 
 of immortality. When we ask ourselves what par- 
 ticular blessing Luther bequeathed to his country- 
 men, we are reminded of Anthony's speech over the 
 remains of Caesar : '^ The evil that men do lives after 
 them; the good is oft interred with their bones;" 
 and so it came to pass, even before Luther had van- 
 ished from the scene of action, Protestantism had 
 fallen into pitiable anarchy. In less than one year 
 after the final rupture the Protestants were hope- 
 lessly divided, one section following the rationalist 
 Carlstadt, the other still standing by their chieftain, 
 Luther. In Luther's lifetime sects began to multi- 
 ply, and justified their action on the principle of 
 individual interpretation. He had been a cognizant 
 witness of the Peasant War, which justified itself 
 upon religious grounds, and before he passed away 
 in 1546 he beheld the gathering clouds that ended 
 in the Schmalkeldic War. Amongst the Zwickau 
 prophets was one Storch, a weaver, who had a confi- 
 dential communication from the Angel Gabriel ; and 
 another weaver named Thomas ; and Stiibner, a 
 student, had forsaken their labors for the easier 
 method of supernatural illumination. To these was 
 added Thomas Miinzer, the real founder of the 
 party, who asks, " Why such a slavish reverence for 
 what the Bible says ? What is a mere book ? Have 
 we not voices, impulses, aye, revelations from the 
 Holy Spirit dictating all we should do ? " 
 
54 THE WORD PROTESTANT. 
 
 In 1534 the Anabaptists (the legitimate ancestors 
 of our modern Baptists) took possession of Munster, 
 and pillaged churches, desecrated altars, established 
 a community of goods, proclaimed polygamy, and 
 committed fearful acts of debauchery and crime. 
 Besides the above-mentioned, there were the follow- 
 ers of John of Leyden, Antinomians, Libertines, 
 Socialists, Schwenckfeldians, and Pantheistic Mys- 
 tics, each in their turn discovering something new. 
 Every imaginable form of free thought justified it- 
 self on Luther's ultimate premises, and very soon 
 moral revolt followed which questioned and discred- 
 ited all reform. Every new sect, of course, was a 
 source of weakness to Protestantism, and when the 
 Roman Church discovered their hopelessness to win 
 them back, they encouraged dissent, which eventu- 
 ally added strength to her cause, as it corroborated 
 her previous verdict, that it was merely a revolt in 
 the interest of private judgment. Protestantism 
 legitimately belongs to Germany, with a possible 
 extension to Norway, Sweden, and Denmark, but in 
 strictness excludes all other countries and communi- 
 ties. From the year 1529 the Protestants of Ger- 
 many have been known by the name of " Lutherans," 
 and the Zwinglians and Calvinists, who originally 
 had nothing in common with them, were called 
 ** Reformed." But notice this latter title undergoes 
 another change when Calixtus (i 586-1656) fused 
 
THE GERMAN REVOLT. 
 
 S5 
 
 Calvinists and Lutherans into a new Syncretist com- 
 munion, which they set up as the State Church of 
 Prussia, and assumed to themselves the official title 
 " Evangelical," and the word Protestant is now 
 claimed as by heredity the peculiar and distinct heri- 
 tage of the propagandists of free thought in Ger- 
 many. When the Luther monument was unveiled 
 at Worms on June 25, 1868, all those of the 
 speakers who explicitly described themselves as 
 * Protestants " seized the opportunity to assail the 
 fundamental doctrines of Christianity itself. A 
 little later. Professor Bluntschli, of Heidelberg, presi- 
 dent of the ** Protestanten-Verein," speaking as an 
 unwelcome guest at the Old Catholic Congress in 
 Cologne on St. Matthew's day, September 21, 1872, 
 asserted that no agreement in dogma or worship is 
 possible for mankind, not even amongst Protestants 
 themselves, but only in moral and ethical life ; and 
 that " every attempt to formulate the truth is merely 
 relative, and cannot be absolute ; " explaining, in 
 making these statements, he was expressing the ma- 
 tured opinions of all German Protestants. Luther's 
 heritage to the world is what is represented at 
 Tubingen to-day, one of whose disciples named 
 Baur said at Bonn not many years ago that he had 
 discovered " the bondage to a book was as bad as 
 bondage to a church." 
 
 Erasmus in his lifetime received the credit of lay- 
 
56 THE WORD PROTESTANT. 
 
 ing the ^gg that Luther hatched, but he met the 
 remark, by saying, "■ The truth is I laid a hen's ^g<gy 
 but Luther hatched a very different kind of bird." 
 Luther's work is applauded as a triumph of reason 
 over superstition, but Mohler's symbolism probably 
 sums up the situation in one sweeping passage when 
 he says : " The most insidious and dangerous form of 
 infidelity has grown up naturally, immediately, and 
 irresistibly out of the very root of Protestantism." 
 Froude, writing as a critic, out of sympathy with all 
 religion, said : '' The intellectual conflict which is 
 now raging is the yet uncompleted outcome of 
 Luther's defiance of established authority." And 
 Maitland, in his introduction to the History of the 
 Dark Ages says : — *' The intellectual history of 
 Europe is menaced with a new phenomenon — a re- 
 ligion without a God." " Infidelity has developed 
 into materialism and materialism propounds to the 
 world a philosophy, which shall explain and solve 
 the mysteries of the past, and the future, which shall 
 guide the thoughts and wills of men, but in which a 
 Creator has no place. Man, according to this new 
 Gospel, is a combination of chemical and physical 
 atoms, produced by evolution and dissolved by 
 death. The moral effect of this creed is obvious. 
 For without God there is no morality, and no civil- 
 ization, no joy in the past, no peace in the present, 
 and no hope in the future." What the twentieth 
 
THE GERMAN REVOLT, 
 
 57 
 
 century will bring forth no one can accurately fore- 
 tell. 
 
 Under the head of " Protestant " in the Encyclo- 
 pedia Britannica, vol. xix., it is stated to be a generic 
 term for members of the churches which owe their 
 origin, directly or indirectly, to the Reformation. 
 The nahie is derived from the protest of Spires in 
 1529. Certain small communities of Christians older 
 than the Reformation, but agreeing with it in reject- 
 ing the authority of Rome, are generally and quite 
 logically grouped as Protestants, and popularly the 
 name is considered to include all Christians who do 
 not belong to the Greek and Roman Catholic Com- 
 munions, though members of the Anglican Church, 
 for example, frequently protest against such a clas- 
 sification as historically false and personally obnox- 
 ious. The origin of the word Protestant, as we 
 have seen, had nothing to do with protesting against 
 the errors of Rome, but simply against decrees of a 
 Diet held in 1529. At that Diet the liberty was taken 
 away from the princes who wished to arbitrarily 
 regulate ecclesiastical affairs, and they protested 
 and appealed to the emperor that the decree was 
 " ultra vires," and maintained that a majority of 
 votes in the diet would regulate a secular question, 
 but not a spiritual or religious one. The decree 
 being made in the interest of those who wished to 
 keep everything as it had been, and the protest being 
 
58 
 
 THE WORD PROTESTANT. 
 
 made by those who were desirous of reformation, it 
 naturally happened that the secular and clerical 
 should henceforth bear the name of Protestant con- 
 currently. 
 
CHAPTER IV. 
 
 REJECTED IN ENGLAND. 
 
 When we turn our attention to the Mother Church 
 of England, we acknowledge that it was subject to 
 the Roman Pontiff at the beginning of the sixteenth 
 century, just as Germany, Switzerland, and Scotland 
 were. This condition was brought about by a variety 
 of causes, which we cannot go into fully here, but 
 they were, briefly, ambition, crusades, and contempt 
 for primitive legislation. Out of Hildebrand's con- 
 ception of Imperialism arising out of the severance 
 of Church and State, was evolved t-he colossal theory 
 of expansion, and centralization, which gradually 
 subverted the independence of the EngHsh, Scotch, 
 and Continental Churches. The efforts of the 
 Roman Pontiff to bring England into subjection 
 were constantly exercised from the time of the Nor- 
 man Conquest, and the protests of England ran 
 counter with these efforts, one of the most important 
 being that of Langton, (1215), which is embodied in 
 the first article of '' Magna Charta " viz. : — " We 
 have granted to God, that by this our present charter 
 have confirmed for us and our heirs forever, that the 
 
 59 
 
6o THE WORD PROTESTANT. 
 
 Church of England shall be free, and shall have all 
 her whole rights and liberties inviolable/* 
 
 The revival of letters revealed the true character 
 of the Papacy, which had steadily and persistently 
 fastened itself upon the Western Church, and Eng- 
 land, seizing the opportunity of her king's divorce, 
 threw off the foreign usurpation by legislation, which 
 on the continent and in Scotland was effected through 
 revolt. 
 
 As Rome brought England under her subjection 
 by degrees, so it was that Englishmen (excepting 
 the brief halt in Mary's reign) gradually threw off 
 all medieval excrescences, being guided by the pre- 
 cedent of Catholic canons, Catholic councils, and the 
 Catholic creeds of the first five centuries. She truly 
 became a representative of the Catholic spirit, which 
 thrilled the manhood of the English nation, when 
 her noble martyrs endured torture and the flame, to 
 maintain the unalterable faith, in its purest, simplest 
 and most unquestionable integrity. For the sake of 
 clearness, and the sake of truth, we unreservedly and 
 unequivocally affirm that the tyrant Henry VIII. 
 was neither the founder, nor reformer of the Church 
 of England, school books and sectarian publications 
 to the contrary notwithstanding. 
 
 Henry VIII. demanded that Convocation should 
 recognize him as the only protector and supreme 
 head of the Church ('* Ecclesice et Cleri Anglicani 
 
REJECTED IN ENGLAND, 6 1 
 
 cujiis protector et supremum caput is est "). Convo- 
 cation would not consent, and eventually only agreed 
 to the king's supremacy with the limitation " as far 
 as the law of Christ allows " {qiia^ttum per Christi 
 Legem licet). Henry VIII. wrote to Cardinal Pole 
 before his death that he had no intention " of sepa- 
 rating himself or his realm from the unity of Christ's 
 Church, but inviolably at all times to keep and ob- 
 serve the same, and to redeem the Church of Eng- 
 land out of captivity of foreign powers heretofore 
 usurped therein." It was in this spirit that the Eng- 
 lish reformers lived and labored to restore the Church 
 to her ancient Catholicity and inherited traditions of 
 her fathers. This we propose to investigate in order 
 to ascertain why the English Church, and her Epis- 
 copal daughter in America should not be called 
 Catholic instead of Protestant. When Henry VIII. 
 replied to Luther's '' Babylonish Captivity " in 1521, 
 he was considered the most Catholic prince in Chris- 
 tendom for his defense of the faith. After disrup- 
 tion had taken place in the German Church, Henry 
 VIII., from motives of policy, tried to promote 
 intercourse between the English and Germans, but 
 his efforts resulted in utter failure. In 1535, Henry 
 again made overtures to the lay princes of Germany, 
 but they refused to enter into any compact, unless 
 he subscribed the confession of Augsburg, which he 
 most emphatically declined to do. Melanchthon was 
 
e2 THE iVORD PROTESTANT. 
 
 again invited to England in 1538, but he did not 
 come. The German representatives who did come 
 over to England at that time to consider all questions 
 of reform, showed their partiality for the Augsburg 
 Confession in the thirteen articles they drew up, 
 which were found a few years ago. The animating 
 principle underlying these conferences was to arrive 
 at some fixed standard or joint confession of faith, 
 but when Cranmer and his colleagues came to con- 
 sider the sacraments, they could not agree in any- 
 thing except matrimony. When the break with the 
 Papacy occurred, a sti:ong party, either followers of 
 the Lollards or the Anabaptists, holding revolutionary 
 principles, hove into sight, and the ten articles of 
 1536 were intended "to stablyshe Christen quietnes 
 and unitie amonge us, and to avoyde contentious 
 opinions." The six articles of 1539 which were hur- 
 ried through Parliament showed how the lay mind 
 of England was affected towards Lutheranism, and 
 its concomitant beliefs. The necessary Erudition or 
 King's Book of 1543 was a protest against an insidi- 
 ous Protestantism, and it was only after every meas- 
 ure failed to bring the foreign Protestants into line 
 of historical continuity that the English Church de- 
 termined to draw up her own formula of doctrine. 
 In 1548 Edward VI. gave directions for the com- 
 pilation of a Liturgy, and *' those who had the chief 
 directing of the weighty business were beforehand 
 
REJECTED IN ENGLAND. 63 
 
 resolved that none but English heads or hands 
 should be used therein ; lest otherwise it might be 
 thought, and perhaps objected, that they rather fol- 
 lowed the example of other churches, or were 
 swayed by the authority of those foreign assistants, 
 than by the Word of God, and the most uncorrupted 
 practise of primitive times. 
 
 Calvin had been invited to the previous confer- 
 ences in England with Melanchthon, but he answered 
 Cranmer with fair words and begged to be excused ; 
 but, note, when the forty-two articles were drawn up 
 in England in 1552, Calvin now offers his assistance, 
 but the Archbishop, who knew the man by his 
 writings at least, declined the offer. Calvin then tried 
 to influence the Reform movement by correspond- 
 ence with Edward VI., Cranmer, and others. He 
 expressed himself freely to Cranmer, and told him 
 " that in the service of the Church of England, as then 
 it stood, there remained a whole mass of Popery 
 which did not only darken, but destroyed God's 
 worship." ^ The Church of England also incurred 
 the displeasure of John Knox, Calvin's intimate 
 friend, in the year 1 548, who declared that " of Eng- 
 land then he had no plesur, be reassone that the 
 Paipe's name being suppressed, his laws and corrup- 
 tions remained in full vigor." 
 
 But such protestations did not come with very 
 » Heylyn, p. 107. 
 
64 THE WORD PROTESTANT. 
 
 good grace from a man who had been punished as 
 an accessory after the fact for the murder of the 
 Cardinal Archbishop, John Beatoun.^ 
 
 Knox was highly pleased that the murder had 
 taken place, and expressed his admiration of the 
 deed as a " Godly facte." 
 
 The forty-two articles of 1552 retained the Inde- 
 pendence of the English Church from German Prot- 
 estantism and French Calvinism. The year 1552 
 marks the lowest point the Church of England ever 
 reached in her ecclesiastical legislation. To associate 
 the word (or thing) Protestant with the early reform- 
 ers of the English Church is to misrepresent them. 
 Cranmer looked upon the Mass as it had been offered 
 throughout the Middle Ages, as an absolute falsifica- 
 tion of the true doctrine as held by the primitive 
 Catholic Church. In the heat of conflict, the re- 
 storers of the Church sometimes objected personally 
 to being called Catholic by the party who would not 
 be reformed, yet they always spoke of themselves as 
 Catholic, and in the Unity of the Church. They 
 ■made the mistake in allowing themselves to be called 
 Protestant by any outside party, which oftentimes 
 resulted in obscuring their own position, and con- 
 fusing history which has been pregnant with error 
 ever since. The word Protestant, says Dixon, was 
 
 » See Calendar State Papers, Scotland, by Bain, Edinb., 1898. 
 
REJECTED IN ENGLAND. 65 
 
 first heard at the beginning of Edward VI. 's reign, 
 wherein NicoU in his narrative (p. 'jj') records, " that 
 Thomas Handcock was called the same year which 
 was the first of Edward VI. to be minister of God's 
 Word at the town of Poole . . . they were the first 
 that were called Protestants in that part of England." 
 There was a party of dissenters called " Known Men," 
 or just fast men who met as opportunity offered 
 throughout the reign of Henry VIII. They were 
 evidently followers of the Lollards, their doctrine 
 being taken from i Cor. xiv. Is he a known man ? 
 was asked in much the same way that a modern 
 Methodist asks. Is he a converted man ? 
 
 Throughout the reign of Edward, the Church of , 
 England vigorously opposed the term Protestant as ^ 
 of foreign origin and history. Bishop Ridley, writing 
 his brief declaration on the Lord's Supper in his 
 prison at Oxford, 1555, is the first Englishman to 
 use the word Protestant in connection with any 
 party. He says : *' My tongue and my pen, as 
 long as I may, shall freely set forth that which un- 
 doubtedly I am persuaded to be the truth of God's 
 Word. And yet I will do it under this protestation, 
 call me Protestant who listeth, I pass not thereof, 
 i. e. I care not for it." In the hand of the adversary 
 it will be noted that the word was a term of reproach, 
 just as Papist was often used in return of compli- 
 ment. A more forcible illustration of how repugnant 
 5 
 
66 THE WORD PROTESTANT. 
 
 Protestantism was to Englishmen occurs in Latimer's 
 writings. Dr. Sherwood on one occasion accused 
 Latimer of plagiarism, and he replied with his usual 
 vigor, '* I said nothing (I call God to witness that I 
 lie not) which I borrowed from Luther, CEcolam- 
 padius, or Melanchthon, yet you hesitate not (such is 
 your charity) to fix this charge upon me. If I have 
 done this thing, may I fall as I deserve, stript bare 
 by mine enemies. But you know not, methinks, 
 what spirit you are of, while you would rather assail 
 a minister of God's Word witli your most impudent 
 falsehood, than bear witness to the truth." ^ There 
 could be no intercommunion between Anglican 
 clergy and Lutheran Protestants, because the latter 
 holding the doctrine of Ubiquity, separated them 
 by a chasm as wide as Transubstantiation separated 
 both from Rome. If one will take the trouble to read 
 Ridley's works, especially at page i6o, he will find 
 that there was not so wide a difference on doctrinal 
 points between Anglicans and Romanists as between 
 Anglicans and Lutheran Protestants. Melanchthon 
 writing to Camerarius, October 8,1558, said, he viewed 
 the Anglican who might sacrifice his life in resisting 
 the errors of Rome " as a martyr to the Devil." The 
 Lutherans retained a semblance of the corporal 
 presence, as the Apology for the Confession states : 
 " In the Supper of the Lord the Body and Blood 
 ' Latimer's Works, ii. p. 315. 
 
REJECTED IN ENGLAND. 6/ 
 
 of Christ are truly and substantially present together 
 with the things which are seen, bread and wine,^ but 
 there was a wide difference between this definition 
 and the doctrine for which Englishmen shed their 
 blood. In one of the disputations at Oxford during 
 the imprisonment of Latimer, the Prolocutor said to 
 him, *' You were once a Lutheran," and Latimer re- 
 plied, " No, I was a Papist ; for I never could per- 
 ceive how Luther could defend his opinion without 
 Transubstantiation." ^ 
 
 The enforcement of the Augsburg Interim, a semi- 
 Romanist regime, forced many foreign Protestants 
 into England, where they were courteously received 
 and recognized as honest men struggling for light. 
 Throughout the reign of Edward, Anabaptist refu- 
 gees from Germany and the Netherlands, fled to 
 England and were allowed to congregate in London 
 and seaport towns, but on Mary's coming to the 
 throne in August, 1553, all foreigners and sympa- 
 thizers decided that discretion was the better part 
 of valor, and concluded to depart the realm. In 
 September, 1553, the congregations under the super- 
 intendence of John A'Laski, were counseled to de- 
 part. A letter of September 1 6th, probably written 
 by Cranmerto the mayors of Dover and Rye, begged 
 them " to suffer all such Frenchmen as had been liven 
 
 ' Pusey, Real Presence, p. 34. 
 2 Latimer, ii. p. 486. 
 
68 THE WORD PROTESTANT. 
 
 in London and hereabouts under name of the Pro- 
 testants, to depart." 
 
 The work of restoration was entirely suspended 
 during Mary's reign, who re-established the Pope's 
 supremacy, and all previous acts in favor of Reforma- 
 tion were repealed ; but when Elizabeth came to the 
 throne in 1558, the former independence of the 
 Church was resumed, and she plainly intimated to 
 the foreign Protestants, who importuned her, that 
 she would not deviate from the course laid down in 
 Edward's reign, to bring about a Catholic reforma- 
 tion. 
 
 A new Prayer Book was shortly put forth with all 
 the passages that might give offense to the Popish 
 party carefully expunged. She ordered that sacra- 
 mental bread should be made in the fashion of wafers, 
 and the Lord's table placed where the altar stood. 
 All Papists in England attended their parish churches 
 until 1570 without doubt or scruple.^ 
 
 It is difficult to conceive what possessed EngHsh- 
 men to take shelter under the fostering care of 
 Zwinglianism at Zurich and Frankfort, at the begin- 
 ning of Mary's reign, unless it promised to be the 
 safest haven of refuge available on the Continent. 
 With Lutheranism they had nothing in common, 
 and the much-vaunted liberty of conscience that had 
 echoed across the seas from Geneva was at once 
 » Heylyn, p. 285. 
 
REJECTED IN ENGLAND. Qg 
 
 dissipated when Calvin and his council arrested the 
 poor wayfarer Servetus, August 13th, 1553, for hold- 
 ing a contrary opinion concerning the Deity of 
 Christ, and condemned him to the flames as a pesti- 
 lential heretic, made them hesitate to offer the hand 
 of fellowship to men such as Calvin, or Melanchthon, 
 who applauded the act as charitable and just.^ 
 
 When Mary died, Englishmen and others flocked 
 over from the Continent in the hope of remodeling 
 the Liturgy and improving the queen's government, 
 but they found to their surprise that Elizabeth was 
 sufficiently strong-minded to take care of both. It 
 grieved them at the heart to find that their own 
 prayers might not be made the rule of worship in all 
 congregations, as they especially desired to lord it 
 over the several parishes of England, as Calvin did 
 in the presbytery of his Genevan Church. Martyr's 
 and Calvin's efforts failed, as the queen had fixed 
 herself on her resolution of keeping the Church in 
 such outward splendor as might make it every way 
 considerable in the eye of the world ; so that they 
 must have faith to remove a mountain before they 
 could have hope enough to draw her to them.^ 
 The articles adopted in 1 562 were the same as those 
 agreed upon in 1552, excepting those relating to 
 Anabaptists, Millenarians, etc., which were now con- 
 sidered unnecessary. Genevans and Zwinglians were 
 » Dyer's Life of Calvin. ^ Heylyn, p. 304. 
 
7o THE WORD PROTESTANT, 
 
 united in thinking the XXXIX Articles of 1562 to 
 have too much of the Pope and too little of Calvin 
 in them, and were therefore not to be subscribed by 
 any who desired the reputation of keeping a good 
 conscience with faith unfeigned.^ Fox, who was a 
 sympathizer with foreign Protestants, and writing his 
 " Acts and Monuments " at Geneva, uses the word 
 Protestant in such a manner as to show that he did 
 not consider it applicable to members of the Church 
 of England, and his reference to the known men, or 
 just fast men called Protestants, shows that they were 
 a survival of the socialistic Lollards.^ Bishop 
 Grindal had favored the French Protestants in 
 Edward's time, by allowing them to have their assem- 
 bly in London, but when he became Archbishop 
 under Queen Elizabeth, and showed a similar leniency 
 towards schismatics, by allowing them to hold meet- 
 ings called ** Prophesyings," she had him suspended 
 from ofifice and confined to his house, by order of 
 the Star Chamber.^ 
 
 There are still two societies in England — the Dutch, 
 in Austin Friars, and the French, which assemble in 
 the crypt of Canterbuiy Cathedral, which have ever 
 been separate from the Church of England, and con- 
 clusively proves that their position all along has been 
 that of specially tolerated dissenters. In Keble's 
 
 » Heylyn, p. 337. ' See Fox, vol. iv. 
 
 3 Cardwell's Annals of Ref. i. 431. 
 
REJECTED IN ENGLAND. yi 
 
 preface to Hooker, it is stated that numbers had 
 been admitted to the ministry of the Church of 
 England with no better than Presbyterian ordination, 
 which, the followers of Calvin assert, fixed the seal 
 of validity upon their orders, as additional proof of 
 their authority to preach the Gospel and administer 
 the sacraments. Many of the English laity had 
 looked upon the polity of the foreign sects with 
 complacency, and an occasional connivance at the 
 occupation of an English benefice comes before us ; 
 but there is yet one valid case of open and authori- 
 tative admission on the part of the Church, of any 
 foreign Protestant, to cure of souls in England, to be 
 placed before us. Whenever any man in foreign 
 orders was placed in a benefice, between 1552 and 
 1640, it was done in open defiance of Ecclesiastical 
 Law. In the preface to the Ordinal of the Prayer 
 Book of 1552, the statement is there made, which was 
 never repealed, that " It is evident unto all men, 
 diligently reading Holy Scripture and ancient authors, 
 that, from the Apostles' time, there have been these 
 orders of ministers in Christ's Church : Bishops, 
 Priests, and Deacons, which ofifices were evermore 
 held in such reverent estimation that no man by his 
 own private authority might presume to execute any 
 of them, except he were first called, tried, exam- 
 ined, and known to have such qualities as were 
 requisite for the same, and also by public prayer. 
 
THE WORD PROTESTANT. 
 
 with imposition of hands, approved and admitted 
 thereto. And therefore, to the intent these orders 
 should be continued, and reverently used and esteemed 
 in the Church of England, it is requisite that no man 
 (not being at this present Bishop, Priest, or Deacon) 
 shall execute any of them, except he be called, tried, 
 examined, and admitted according to the form here- 
 after following." This was the law between 1552 
 and 1662. The " Reformatio Legum," which was 
 never actually enacted, shows, at least, the intent of 
 extreme reformers in Edward VI. 's time, of which the 
 two sections subjoined have some bearing upon the 
 subject : I. De Haeresibus, cap. 16, condemns as 
 heretics those who allege that persons whose qualifi- 
 cations consist only in knowledge of Scripture, and 
 claim possession of the Spirit, to teach, rule, and 
 administer the sacraments in the Church without a 
 lawful call or formal imposition of hands ; and, 
 II., De Ecclesia, cap. 12, in which the Bishop alone 
 is named as the bestower of orders. Between the 
 years 1552 and 1640, there were two causes at work 
 in England to lower respect for the Episcopal Order. 
 The first of these causes came from Roman Catholic 
 theologians, who used every endeavor to depreciate 
 the character of the Episcopate, in order to exalt the 
 Papacy, as will be seen from the following extract : 
 
 Q. An Episcopatus est ordo ? Is the Episcopate 
 an order ? 
 
REJECTED IN ENGLAND. 73 
 
 R. Episcopatus est verus ordo et verum et proprie 
 dictum sacramentum, specialem imprimens characte- 
 rem. Sed cum distinctio ordinum juxta S. Thomam 
 (Suppl. Quaest. 37, art. 2, in Corp.) accipienda sit 
 secundum relationem ad eucharistiam sive conse- 
 crandam sive distribuendam, ideo theologi episcopa- 
 tum ordinem distinctum non ponunt, sed eum sub 
 sacerdotio comprehendunt, cum sacerdotes et epis- 
 copi quantum ad hoc pari gaudeant potestate." ^ 
 *' R. The Episcopate is a true order, and truly and 
 properly called a sacrament, impressing a special 
 character, but when a distinction of orders (in works 
 of) S. Thomas is to be accepted, according to its 
 relation to either the consecrating or the distributing 
 of the Eucharist, therefore theologians do not regard 
 the Episcopate as a distinct order, but include it 
 under the priesthood since the priests and the 
 bishops enjoy equal power in this respect." The 
 other source of disparagement came mostly from 
 ultra reformers who were desirous of securing as 
 many allies as possible in the civil and religious 
 conflict, which they had entered into, and the only 
 individuals to which they could reasonably appeal 
 was to men who had deliberately rejected episcopacy. 
 Protestantism was on trial, and many remained in- 
 different until there was a reasonable prospect of 
 adding glebes, abbey lands, and consecrated treasure 
 » Petri Dens. Theologia.— " Tract, de Ordine," N. II. V. 
 
74 
 
 THE WORD PROTESTANT. 
 
 to their wealth of accumulation. In days when 
 papers, railroads, and telegraph were unknown it 
 was an easy matter to commit an irregularity, or to 
 place a favorite in a benefice, and the matter would 
 be practically unknown beyond a very narrow circle. 
 Whittingham, Calvin's brother-in-law, is a leading 
 instance. He had only received Genevan ordination 
 and through the influence of Leicester, Walsingham, 
 and Burghley, he was made Dean of Durham. Suit 
 was instituted to eject him from the Deanery on the 
 ground that he was '' mer^ laicus," but his death oc- 
 curring shortly after proceedings had been set on 
 foot, there never was any formal decision handed 
 down. It established a precedent for Chief Justice 
 Hobart in the case of Whitgift v. Barrington in 1623, 
 to the effect that a dean may be a layman, " as the 
 Dean of Durham, by special license and dispensation 
 of the King."^ Just as Henry VIII. made Thomas 
 Cromwell, a layman, Dean of Wells, or a layman may 
 be dean of the University of Pennsylvania. When 
 Whitgift became archbishop in 1583, the question 
 was put to him, " Whether there were not sundry 
 non-Episcopalian ministers officiating by permission 
 within his province of Canterbury," his answer was, 
 " I know none such." ^ The case of Travers, who had 
 been ordained by the Presbytery of Antwerp in 1576, 
 
 1 Godolphin, Repert. Juris, p. 367. 
 
 5 Strype's Lite of Whitgift, part iii. p. 182. 
 
REJECTED IN ENGLAND. 75 
 
 sought admission to an English benefice on that 
 qualification in 1584, and endeavored to place a 
 construction upon 13 Elizabeth, cap. 10, favorable 
 to his plea. Whitgift's characteristic reply was : 
 " Unless he will testify his conformity by subscrip- 
 tion . . . and make proof unto me that he is a 
 minister ordered according to the laws of the Church 
 of England, as I verily believe he is not ... I can 
 by no means yield my consent to placing him . . . 
 in any function of this church." Travers' " suppli- 
 cation " was disallowed. Lord Macaulay in his 
 *' History of England " with the object of disparaging 
 the Church of England, cites the case of Morrison, 
 who received Presbyterian ordination in 1577, as 
 being licensed in 1582 to officiate, and minister the 
 Sacraments in England ; but if this was done by 
 Grindal, or any other bishop in England, it was 
 clearly an illegal act, as it was as well known in 
 England as in Scotland, that there was no imposi- 
 tion of hands in the latter country between 1560 
 and 1592. Grindal being suspended at the time, 
 his vicar-general, who granted Morrison the license, 
 seems to have been aware of the illegality, as the 
 dispensation contains this clause, " Quatenus jura 
 regni patiuntur." '' As far as the laws of the King- 
 dom allow." The laws of the realm did not author- 
 ize any such grant, because it was barred by the 
 recent and operative clause of the canons of 1571 : 
 
7^ 
 
 THE WORD PROTESTANT, 
 
 " Episcopus neminem, qui se otioso nomine Letco- 
 rem vocet, et manus impositionem non acceperit, in 
 Ecclesiae ministerio versari patietur." '^ The bishop 
 will allow no one to be engaged in the ministry of 
 the Church, who (merely) having a reputation for 
 leisure, calls himself a reader, and who has not re- 
 ceived the laying on of hands." 
 
 The canons of 1597 prohibit bishops from institut- 
 ing any one to a benefice unless ordained by them- 
 selves, or bringing letters dismissory from some other 
 bishop who has ordained them. Canon XXXIX. of 
 1603 is worded thus : — *' No bishop shall institute 
 any to a benefice who hath been ordained by any 
 other bishop, except he first show unto him his 
 letters of orders, etc." And again from a letter of 
 orders granted by Archbishop Bramhall of Armagh, 
 to a gentleman having nothing better than Presby- 
 terian orders in his diocese, we cite one clause which 
 shows the opinion of this practical and gentlemanly 
 Christian : " non annihilantes priores ordines (si quos 
 habuit) nee validitatem aut invaliditatem eorum 
 determinantes, multo minus omnes ordines. Sacros 
 ecclesiarum forensicarum condemnantes, quosproprio 
 judici relinquimus." " Not abolishing the former 
 orders (if he had any) nor determining their validity 
 or invalidity, much less condemning all the sacred 
 orders of the preaching churches, which we leave to 
 the proper judge." This occurred after the restora- 
 
REJECTED IN ENGLAND. 77 
 
 tion in 1660, and is a pronouncement of invalidity 
 without too harshly wounding the susceptibiHties of 
 the person concerned. Lutherans and Calvinists 
 have labored desperately to show how much the 
 Church of England is indebted to their theologians 
 for many definitions of doctrine to be found in the 
 " XXXIX Articles " but we search in vain through 
 this formula of doctrine, that had to do with clergy 
 only, for any reference to Lutheran solfidianism, and 
 the reference to predestination in Article XVIL does 
 not refer to Calvin's doctrine, but to the teaching of the 
 schoolmen on what was called the merit of congruity. 
 Shortly after the event of the Armada, in 1588, 
 when England had elected to assist the Netherlands 
 against the King of Spain, there appeared a pam- 
 phlet entitled : ** A declaration of the true causes of 
 the great troubles presupposed to be intended against 
 the realm of England," to which Francis Bacon re- 
 plied in his ''Observations on a Libel," in 1592, 
 wherein the following sentence occurs : '' Touching 
 the divisions in our church the libeler affirmeth that 
 the Protestantical Calvinism (for so it pleaseth him 
 with very good grace to term the religion with us 
 established), is grown contemptible and detected of 
 idolatry, heresy, and many other superstitious abuses, 
 by a purified sort of professors of the same Gospel ; 
 and this contention is yet grown to be more intricate 
 by reason of a third kind of gospelers called Brown- 
 
78 
 
 THE WORD PROTESTANT, 
 
 ists ; who, being directed by the great favor of the 
 unholy Ghost, do expressly affirm that the Protes- 
 tantical Church of England is not gathered in the 
 name of Christ, but of Antichrist, and that if the 
 prince or magistrate under her do refuse or defer to 
 reform the Church the people may without her con- 
 sent take the reformation into their own hands, and 
 hereto he addeth the fanatical pageant of Racket." ^ 
 
 In 1595, owing to the influence that Calvin's In- 
 stitutes had on the minds of certain of the Anglican 
 clergy, touching the terrible doctrines of predestina- 
 tion, and reprobation, nine articles were drawn up 
 at Lambeth, under the presidency of Archbishop 
 Whitgift, but owing to the good sense of Elizabeth, 
 they were prevented from being imposed upon the 
 Church, as she had decided to abide by the settle- 
 ment of 1562. It is a well-known fact that Elizabeth 
 would not send the prelates of the Church to the 
 Council of Trent, because the Pope summoned Eng- 
 land as a Protestant, and not as a Catholic country .2 
 
 The Hampton Court Conference of 1605 produced 
 no change in the Church of England. 
 
 The first and only example in history where any- 
 thing like intercourse took place between the Church 
 of England and foreign Protestants occurred at the 
 Calvinistic Synod of Dort, in 1618, when James I. of 
 
 ' Francis Bacon's Works, vol. viii. p. 164, Longman's ed., 1862. 
 2 Hist, of the Reformation, by Aubrey L. Moore, p. 255. 
 
REJECTED IN ENGLAND. yg 
 
 England on his own authority, as Macaulay witness- 
 eth, sent five divines as an act of courtesy to Dort to 
 listen to the men who were about to proceed to 
 explain and define God's sovereignty, and Man's 
 free will. James had the wisdom to foresee that 
 the points at issue between Arminians and Calvinists 
 were soon to be made the outcome of debate in 
 England as well. 
 
 It will be readily understood that James assumed 
 entire responsibility for sending the delegates when 
 it is known that no convocation of either province 
 assembled in England between 1614 and 1621} 
 
 They went as political emissaries purely, and all 
 decrees of the Council affected doctrine only. If 
 they had been there in any true official capacity as 
 representatives of the Church, they would have ex- 
 changed ratifications, and their signatures attached 
 like that of a treaty, but nothing of the kind exists 
 that would fasten any obligation upon the Church of 
 England, to accept the decrees of the Synod. The 
 king's instructions to the delegates are enumerated 
 under nine heads, the last but one reading : " That 
 as you principally look to God's glory, and the peace 
 of those distracted churches ; so you have an eye to 
 our honor, who send and employ you thither, and 
 consequently, at all times consult with our ambas- 
 sador, there residing, who is best acquainted with 
 * Joyce, Sacred Synods, p. 648. 
 
8o THE WORD PROTESTANT. 
 
 the form of those countries, understandeth well the 
 questions and differences among them, and shall 
 from time to time receive our princely directions, as 
 occasion shall require. Of the five representatives 
 that James despatched Dr. Davenant, the divinity 
 professor, was decidedly the leading spirit, and 
 strongly inclined to Calvinistic doctrine. Bishop 
 Carleton was reputed as a rigid Calvinist also, and 
 the rest were moderate Augustinians. In the dis- 
 cussions which often lacked charity and candor, Dr. 
 Davenant restrained them from extravagant action, 
 Dort was the first national synod of the Protes- 
 tants in Europe, and, as Robert Southey remarked, 
 from that day hence " the abominable doctrine that 
 the Almighty has placed the greater part of man- 
 kind under a fatal necessity of committing the of- 
 fenses for which he has predetermined to punish 
 them eternally," lost ground. It, however, became 
 the rallying cry of Sectarianism, which became puffed 
 up with spiritual pride in fancying that they were 
 favorites and the elect of the Almighty, and claimed 
 heaven and earth as theirs by right of inheritance. 
 In one of the sessions at this synod the " Belgic 
 Confession of Faith" was brought in to be sub- 
 scribed by the Dutch and approved by the foreign 
 divines. In this confession it is distinctly asserted 
 that the ministers of Christ have all the same char- 
 acter, jurisdiction, and authority. This could not be 
 
REJECTED IN ENGLAND. gl 
 
 admitted by members of the Church of England, 
 and Bishop Carleton formally protested in the synod 
 against "the strange conceit of parity of ministers," 
 and afterwards in a conference told them that the 
 cause of all their troubles was in having no bishops. 
 To this they replied, "that they heartily wished 
 they could establish themselves on the model of the 
 Church of England, but they had no prospect of 
 such a happiness; and since the civil government 
 had made their desires impracticable, they hoped 
 God would be merciful to them. They would have 
 had bishops if they could. They could not, because 
 none of the Continental bishops joined the Reforma- 
 tion, which was almost entirely on the part of the 
 laity. In England the case was different, as all 
 " orders and estates " of men joined the Reforma- 
 tion, clergy, and laity, and so have conserved the 
 episcopal regimen and handed on the Apostolic suc- 
 cession. " The good sense of the English," says 
 De Maistre, " hath preserved the hierarchy." 
 
 After the synod had closed and the Englishmen 
 had returned to their homes, the battle of the five 
 points began. A young and learned theologian at- 
 tacked the Englishmen who attended the conference 
 and went so far as to assert that " the discipline of 
 the Church of England was condemned in that as- 
 sembly." This called for a reply from the delegates, 
 
 which was recently found in the Bodleian Library, 
 6 
 
82 THE WORD PROTESTANT, 
 
 Oxford, and is printed in full in Morris Fuller's Life 
 of John Davenant, London, Methuen, 1897. It 
 occupies some nine pages, of which four sections are 
 subjoined : 
 
 '^ A joint attestation of several bishops and learned 
 divines of the Church of England, avowing that 
 her doctrine was confirmed and her discipline was 
 not impeached by the Synod of Dort " — . . . 
 We answer, that in the Netherlands, the party 
 (Armenians) opposite to that synod, and most 
 aggrieved with the conclusions thereof concerning 
 the points controverted, are, notwithstanding, as 
 vehement and resolute maintainers of ministerial 
 parity as any that concluded or accepted the judg- 
 ment of that synod. . . . And because two or 
 three articles thereof concerned Church Discipline, 
 and avowed a parity of ministers, they, prudently 
 foreseeing that the British divines would never ap- 
 prove but oppose the same, did, therefore, provide 
 that, before the examination or reading thereof, pro- 
 testation should be made by the president of the 
 synod that nothing but the doctrinal points were to 
 be subjected to their consideration and suffrages. 
 . . . And consulting together what was fit to 
 be done in delivering our opinions next day, we 
 jointly concluded that, howsoever our church disci- 
 pline had not been synodically taxed nor theirs 
 avowed, yet it was convenient for us, who were as- 
 
REJECTED IN ENGLAND. 83 
 
 sured in our consciences that their presbyterial parity 
 and laical presbytery was repugnant to the disci- 
 pline established by the Apostles and retained in our 
 own church, to declare in a temperate manner our 
 judgment as well concerning that matter. . . . 
 We, therefore, professed and declared our utter dis- 
 sent in that point, and further showed that by our 
 Saviour a parity of ministers was never instituted. 
 That Christ ordained twelve Apostles and seventy 
 disciples ; that the authority of these twelve was 
 above this other ; that the Church preserved this 
 order left by our Saviour. And when the extraor- 
 dinary authority of the Apostles ceased, yet their 
 ordinary authority continued in bishops who suc- 
 ceeded them, who were by the Apostles themselves 
 left in the government of the Church to ordain min- 
 isters, and to see that they who were so ordained 
 should preach no other doctrine. That in an infe- 
 rior degree the ministers who were governed by 
 bishops succeeded the seventy disciples. That this 
 order hath been maintained in the Church from the 
 time of the Apostles. And herein we appealed to 
 the judgment of antiquity or any learned man now 
 living if any could speak to the contrary. . . . 
 We humbly submit this and all our other actions con- 
 cerning our calling to the judgment of our most 
 venerable Mother, the Church of England, from 
 whose sacred rule we vow that we have not swerved 
 
84 
 
 THE WORD PROTESTANT, 
 
 nor any whit impeached her discipline or authorized 
 doctrine, either abroad or at home. 
 
 Ita Testamur : 
 
 " Georgius, Cicestrensis Episcopus (Carleton). 
 
 " Johannes, Sarisburiensis Episcopus (Davenant.) 
 
 " Gualtrius Balcanqual, Decan Roff., 
 
 " Samuel Ward, Pub. Profess. Theol. in Acad. 
 Cant, et Coll., Sid. Prefect. Thomas Goad, Sacrae 
 Theol. Doctor." 
 
 There is at present a painting in the Museum of 
 Antiquities at Dort, by P. Weyts, which shows the 
 British deputies, sitting apart in the upper right- 
 hand corner, as onlookers at the Synod of Dort. 
 
 In the days of Elizabeth, just as " Protestant ** and 
 " Reformed " were opposed and contrasted on the 
 Continent, so Protestant and " Puritan " began to be 
 similarly contrasted in England, and in 1640 the 
 name was colloquially given to churchmen. Pope 
 Innocent wrote to his Nuncio at the Court of 
 Charles I.: "Advise the clergy to desist from that 
 foolish, nay, rather illiterate and childish custom, of 
 distinguishing between the Protestant [Episcopal] 
 and Puritan doctrine." ^ The name Puritan, in his- 
 tory, as Gardiner admits, is a very difficult thing to 
 understand. Francis Bacon says, after 1588 the 
 Nonconformists accepted it as peculiarly their own. 
 
 » British Critic, xv., 70. 
 
REyECTED IN ENGLAND. 85 
 
 Charles I. posed on certain coins of his as the cham- 
 pion of the '* Protestant Religion," and on the scaffold 
 itself he described himself as a Protestant. And 
 Laud himself, the bugbear to this day of all Protes- 
 tant sects, in his conferences with the Jesuit, Fisher, 
 says : " The Protestants did not get that name by 
 protesting against the Church of Rome, but by pro- 
 testing (and that when nothing else would save) 
 against her errors and superstitions. Do but remove 
 them from the Church of Rome, and our protestation 
 is ended, and the separation too ; nor is protesta- 
 tion itself such an unheard-of thing in the very heart 
 of religion. For the sacraments, both of the Old 
 and New Testaments, are called by your own 
 school, *' Visible signs protesting the faith." The 
 Book of Common Prayer of the Church of England 
 was settled in 1662, from which, as the preface to 
 our American book states, we are far from intending 
 to depart, in any essential point of doctrine, disci- 
 pline, or worship. What is further, it unqualifiedly 
 emphasizes the separate existence of Dissent. The 
 word Protestant is paradoxical, and, as we have seen 
 in the classics, was as freely used to call to witness 
 as to declare against, but in modern usage it is 
 universally limited to the one meaning of non-Papal, 
 and may equally be applied to the Trinity as the 
 Supremacy, as both doctrines are professed by that 
 particular Church. The coming of the Jesuits into 
 
86 THE WORD PROTESTANT. 
 
 England, in 1580, and the various intrigues and plots 
 which followed, the Marprelate libels, and the 
 dreaded Armada of 1588, which Spaniards called a 
 crusade, disposed the uneducated English as a nation 
 to use a term colloquially, which was eventually found 
 to be misleading as it was perplexing. In the 
 most serious crisis of the Church of England's his- 
 tory, the lower House of Convocation deliberately 
 repudiated the word " Protestant," which came about 
 in this way : In the first year of William and Mary, 
 Parliament (composed chiefly of Dissenters) desired 
 to take matters into their own hands, and petitioned 
 the Throne to summon Convocation. The House 
 of Commons protested against the action of Parlia- 
 ment, and expressed the opinion that Convocation 
 was the proper place to settle ecclesiastical affairs. 
 Convocation accordingly assembled on the 21st of 
 November, 1689. The bishops agreed upon an 
 address thanking the king for his zeal for the Protes- 
 tant religion in general, and the Church of England in 
 particular. The Lower House refused to adopt this 
 language. The bishops desired them to state the 
 ground of objection, the prolocutor replied, that 
 the Church of England was distinguished by its 
 doctrines as contained in the Articles, Liturgy and 
 homilies, and that the term " Protestant Churches " 
 was equivocal, since Socinians, Anabaptists, and 
 Quakers, assumed the title. The bishops yielded to 
 
REJECTED IN ENGLAND. 8/ 
 
 the Lower House, which grounded its objection on 
 an apprehension " lest the Church of England should 
 suffer diminution in being joined with foreign Protes- 
 tant Churches."^ As early as 1584, an attempt had 
 been made in England to establish a Presbyterian 
 system through Parliament,and owing to the aggres- 
 siveness of malcontents, prohibitory laws were passed, 
 which affected Roman Catholics most severely. Rom- 
 anism and Separatism, it is painful to record, (between 
 the millstones of innuendo and abuse), at one time 
 tried to crush the Church, one party claiming that the 
 Church of England had sprung from the crimes and 
 passions of a despot, and the other, affecting an 
 unconsciousness of her Catholic antiquity, proclaimed 
 her an Act of Parliament Church, and was therefore 
 an unscriptural and sinful institution, and as such 
 should be destroyed. But it was an Act of Parlia- 
 ment (I. William and Mary, chap. 18), that gave 
 Separatism a legal existence, which the dissenting 
 historians, Messrs. Bogue and Bennett, call their 
 Magna Charta. Up to the time of William and 
 Mary, as is quite obvious, the State of England had 
 neither by act nor statute, accepted the title Protes- 
 tant, and the Church, by her last settlement at the 
 Restoration, and confirmed by Charles II. *s Act of 
 Uniformity, was much less Protestant than any 
 
 'History of Convocation, by Rev. Thomas Lathbury, 1842. Kennet's 
 Complete History of England. Cardwell's Conferences, 3d ed. 
 P- 450- 
 
88 THE WORD PROTESTANT. 
 
 which had legally subsisted through the previous 
 hundred years. The staple argument in favor of the 
 term " Protestant," is founded on the consideration 
 that the word occurs in certain Acts of Parliament. 
 Statute I., William and Mary, chap, vi., requires that 
 the king, at his coronation, shall take an oath {inter 
 alia) to maintain ** the Protestant Reformed Religion 
 established by law." Again, the act of Union with 
 Scotland, 1707, Statute 25, ratifies an Act passed at 
 the same time with the Articles, by the Scottish 
 Parliament, establishing and confirming the Protes- 
 tant religion, the Westminster Confession of Faith, 
 and the Scottish Church and its Presbyterian Church 
 Government. Also, in the Act of Union with Ire- 
 land, 1800, it is enacted, "That the Churches of 
 England and Ireland, as now by law established, be 
 united into one Protestant Episcopal Church, to be 
 called, * The United Church of Great Britain and 
 Ireland.* " These statutes are the authorities ap- 
 pointed to establish the term Protestant on a basis 
 of legal enactment. The oath tendered to Henry VI., 
 Elizabeth, James I., Charles I., Charles II., and James 
 II., ran as follows : 
 
 Archbishop : — ** Sir : Will you grant and keep, and, 
 by your oath, confirm to the people of England the 
 laws and customs to them granted by the Kings of 
 England, your lawful and religious predecessors; 
 and, namely, the laws, customs, and franchises granted 
 
REJECTED IN ENGLAND, 89 
 
 to the clergy by the glorious King St. Edward, your 
 predecessor, according to the laws of God, the true 
 profession of the Gospel established in this king- 
 dom, and agreeing to the prerogatives of the kings 
 thereof, and the ancient customs of this realm ? " 
 
 King : — ** I grant and promise to keep them." 
 
 The insane conduct of James II., who endeavored 
 to overthrow the constitution in Church and State, 
 threw the English nation into a Protestant frenzy, 
 the complexion of Parliament already mentioned, 
 and the known sympathies of William of Orange, 
 who was willing enough to assimilate the English 
 Church to the Protestant Congregations on the Con- 
 tinent, it is not difficult to understand why the 
 change was made in the Coronation Oath of Wil- 
 liam, which read as follows : — 
 
 *' Will ye to the utmost of yor power maintaine ye 
 Laws of God, the true profession of the Gospell and 
 the Protestant Reformed Religion Established by 
 Law, and will ye preserve to the Bishops and Clergy 
 of this Realme and the Church committed to their 
 charge, as by Law do or shall appertaine to them or 
 any of them." 
 
 Rex et Reg. Separatim responderunt. " All this 
 I promise to do." ^ 
 
 The Oath was somewhat expanded, at the Corona- 
 tion of Queen Victoria, and read as follows : — 
 » Br. Museum MS., Lansdowne, 281 fo. 78 6. 
 
go • THE WORD PROTESTANT. 
 
 Archbishop : — " Will you to the utmost of your 
 power maintain the laws of God, the true profession 
 of the Gospel, and the Protestant Reformed Religion 
 established by Law ? And will you maintain and pre- 
 serve inviolably the settlement of the United Church 
 of England and Ireland, and the Doctrine, Worship, 
 Discipline, and Government thereof, as by law estab- 
 lished within England and Ireland, and the Terri- 
 tories thereunto belonging ? And will you preserve 
 unto the Bishops and Clergy of England and Ireland 
 and to the Churches (Dioceses), there committed to 
 their charge, all such Rights and Privileges, as by Law 
 do, or shall appertain to Them, or any of Them ? " 
 
 Queen : — '' All this I promise to do." 
 
 The Oath, then, as it was tendered to William 
 and Victoria amounts to this, that only one person 
 in the whole British Empire is required or expected 
 to regard the established religion as Protestant, and 
 that obligation arises from a purely civil and political 
 enactment, which was intended to estop any high- 
 handed methods that had been in fashion amongst 
 the Stuarts. 
 
 In the Coronation service of the Queen, following 
 the administration of the Oath, the Hymn Veni 
 Creator is sung, and the Archbishop solemnly blesses 
 the oil, and in laying his hands upon the Ampulla 
 prays that by his *' office and ministry," the Queen 
 may be anointed with this oil and consecrated Queen 
 
REJECTED IN ENGLAND. gi 
 
 of this realm, after which the ring is bestowed with 
 these words : ^' Receive this ring, the ensign of Kingly 
 dignity, and of defense of the CathoHc Faith." The 
 celebration of the Eucharist being resumed, the 
 Queen offered for her communion the bread and 
 wine that were to be consecrated, over which the 
 Archbishop said the following : *' Bless, O Lord, we 
 beseech thee, these thy Gifts, and sanctify them unto 
 this holy use, that by them we may be made per- 
 takers of the Body and Blood of thine only begotten 
 Son Jesus Christ, and fed unto everlasting life of 
 Soul and Body, etc." As to this whole question we 
 quote from a letter, written by a man absolutely free 
 from all suspicion of modern theological partizan- 
 ship, and one of the most philosophic lay thinkers 
 that has ever graced the pages of English literature. 
 " Our predecessors in legislation were not so irra- 
 tional (not to say impious) as to form an operose 
 ecclesiastical establishment, and even to render the 
 State in some degree subservient to it, when their 
 religion (if such it might be called), was nothing but 
 a mere negation of some other, without any positive 
 idea either of doctrine, discipline, worship, or morals, 
 in the scheme which they professed themselves, and 
 which they imposed upon others, even under penal- 
 ties and incapacities. ... So little idea had 
 they at the revolution of establishing Protestantism 
 indefinitely, that they did not* indefinitely tolerate it 
 
92 
 
 THE WORD PROTESTANT, 
 
 under that name. If mere dissent from the Church 
 of Rome be a merit, he that dissents the most per- 
 fectly is the most meritorious. For many points we 
 hold strongly with that Church. He that dissents 
 throughout with that Church will dissent from the 
 Church of England, and then it will be a part of his 
 merit that he dissent with ourselves ; a whimsical 
 piece of merit for any set of men to establish. 
 . . . A man is certainly the most perfect Prot- 
 estant who protests against the whole Christian 
 religion. Whether a person's having no Christian 
 religion be a title to favor, in exclusion to the largest 
 description of Christians who hold all the doctrines 
 of Christianity, though holding along with them some 
 errors and some superfluities, is rather more than 
 any man, who has not become recreant and apostate 
 from his baptism, will, I believe, choose to affirm. 
 The countenance given from a spirit of controversy 
 to that negative religion may, by degrees, encourage 
 light and unthinking people to a total indifference to 
 everything positive in matters of doctrine ; and in 
 the end, of practise too. If continued, it would 
 play the game of that sort of active, proselytizing, 
 and persecuting Atheism, which is the disgrace and 
 calamity of our time." In referring to the Corona- 
 tion Oath, he says : '' The Oath as effectually pre- 
 vents the King from doing anything to the prejudice 
 of the Church in favor of Sectaries, Jews, Mahom- 
 
REJECTED IN ENGLAND. 93 
 
 etans, or plain avowed infidels, as if he should do 
 the same thing in favor of the (Roman) Catholics. 
 You will see that it is the same Protestant Church, so 
 described, that the King is to maintain and commu- 
 nicate with, according to the Act of Settlement of 
 the 1 2th and 13th of William III. The act of the 
 5th of Anne, made in prospect of the Union, is en- 
 titled * An act for securing the Church of England as 
 by law established.* It meant to guard the Church 
 implicitly against any other mode of Protestant re- 
 ligion which might creep in by means of the Union. 
 It proves beyond doubt, that the legislature did not 
 mean to guard the Church in one part only, and to 
 leave it defenseless and exposed upon every other." ^ 
 
 The sovereign of England is crowned as monarch 
 of the United Kingdom, which, of course, includes 
 Scotland. It is important to note that the establish- 
 ment of Presbyterianism has been recognized since 
 1707, but the Coronation Oath does not recognize 
 this establishment as a church, nor does the sovereign 
 enter into any personal pledge for its defense and 
 maintenance, although there have been six corona- 
 tions since the act of union and seven since the 
 legislative overthrow of the Church of Scotland in 
 1690.2 
 
 Another shrewd thinker and acknowledged leader 
 
 * Edmund Burke to Sir Hercules Langrishe, Jan. 3d, 1792. 
 " See Church Quarterly Review, January, 1879. 
 
94 THE WORD PROTESTANT, 
 
 amongst Low Churchmen has expressed himself as 
 follows : — . 
 
 '' It is not with anything like a wish to carp at 
 words that I avow my ignorance of what is meant by 
 the phrase * the Protestant faith/ ' Protestant ' and 
 * faith * are terms which do not seem to me to accord 
 together. The object of * faith ' is Divine truth ; 
 the object of ' Protestant ' is human error. How, 
 therefore can one be an attribute of the other ? " ^ 
 
 ** Protestant," says Dixon, " has been rejected 
 by the English Church as a title for three reasons. 
 First, it is of foreign origin and history ; second, it is 
 not found in the formularies (articles, canons, or hom- 
 ilies) of the Church of England ; and, third, it has 
 been adopted and taken to themselves by the major- 
 ity of sectarian societies." 
 
 That the Church as the Body of Christ is one, is 
 an axiom of Christian belief. There is a great deal 
 said of the unity of the Spirit and unity of action in 
 the New Testament, and nothing of uniformity in 
 outward organization ; but we ask : Did the con- 
 ditions and circumstances call for peremptory action 
 or expression in the first beginnings of the Evangel, 
 in this particular ? When the religion of the Naza- 
 rene was persecuted and held in ill repute, it was 
 impossible for anything to be done openly, and we 
 venture to assert that had St. Paul been living in the 
 
 » Henry Philpotts, Bishop of Exeter, Pastoral Letter, 1851. 
 
REJECTED IN ENGLAND. q5 
 
 sixteenth century he would have written as freely to 
 condemn the spirit of division on the continent and 
 in England as he did the Corinthians for evils which 
 were greater, though more easily corrected. 
 
 In the beginning of Elizabeth's reign the principle 
 involved in the schism of the Separatists was, whether 
 the English Church is a new one, or the old Church 
 restored? It is not too much to say that Anglo- 
 Catholics fought and perished to preserve the con- 
 tinuity and identity of the old Church. The 
 Separatists and those who returned to England im- 
 pregnated with their doctrines, wanted a new church 
 fashioned after the Swiss model. They looked upon 
 the English Church as suffering from ''arrested 
 development," as their motives were revealed in the 
 attack, which shifted from the surplice to episcopacy. 
 If bishop meant superintendent, the Separatist did 
 not object ; but if bishop meant bishop, it was 
 pure '' Papistry." Through the powerful influence 
 which came from abroad, the English Church had 
 almost abandoned sacramentalism ; but the Anglo- 
 Catholics tenaciously clung to sacerdotalism and the 
 Apostolic succession. The Separatists hated both. 
 Behind this was the objection to an " Established " 
 Church enforcing spiritual sentences with the civil 
 sword. Hence the hatred of uniformity.^ 
 
 1 Hist. Ref., by Aubrey L. Moore, p. 269; Neal's Puritans and 
 Court -reformers, i., 100-102. 
 
96 
 
 THE WORD PROTESTANT. 
 
 Christ and His Church are one (Eph. iv. 4). And 
 herein arises the question which has been under dis- 
 cussion since the sixteenth century, as to whether 
 the Christian ministry originated by transmission 
 from above, or is simply a development from below. 
 Is uninterrupted transmission from those who had 
 the power to transmit a real essential? or can the 
 Church originate, at any time, a new ministry whose 
 commission of authority should exceed or transcend 
 by way of improvement what had already been min- 
 isterially received ? The Apostles were selected for 
 their special fitness to carry on the work of Christ. 
 They received a formal commission of authority for 
 government from Christ Himself, in token of which 
 they were known by the name of Apostles (St. 
 Mark iii. 14). The name was commonly applied to 
 them while they were under training for the great 
 mission of their lives, which was finally revealed to 
 them as our Lord was about to leave them. They 
 were supposed to know the mind of our Lord, and 
 under the special guidance of the Holy Ghost, which 
 He had promised them over and over again, they 
 were surely the ones to take the lead in all things 
 pertaining to the flock. They were the chief wit- 
 nesses to His resurrection. At the Jerusalem con- 
 ference the strongest in point of character necessarily 
 comes to the front, but the resolutions of the body 
 go forth with the authority of the whole Church. 
 
REJECTED IN ENGLAND. gy 
 
 The gift at Pentecost substituted a spiritual pres- 
 ence, for Christ's former bodily, and necessarily 
 limited presence, whereby He is to abide with His 
 Church until the second advent. It is through this 
 presence that Christ acts upon the body corporate, 
 which discerns and touches the invisible reality by 
 faith. 
 
 Christ and His Church are one in life and action, 
 with faith and sacraments as the bond of union. In 
 our giving to God we offer praise and thanksgiving, 
 the alms of our substance, the elements of the bread 
 and wine as an oblation, and ourselves, our souls and 
 bodies as a unit of the redeemed creation, in ac- 
 knowledgment that God is the giver and maker of 
 all. As sinners we plead and continually offer this 
 service in the spiritual mystery of the Eucharist, 
 which is the continual memorial before the Father of 
 the once-offered and never-to-be-repeated sacrifice of 
 His Son, in the hope of satisfaction and acceptance. 
 Christ is the true priest, the only real sacrifice, and 
 the bread and cup are the Church's ceremonial iden- 
 tification with Christ in His sacrifice. If Christ is 
 priest, the whole Church is priestly. The law was 
 but a shadow of the good things to come. As com- 
 pared with non-Christian humanity, this congrega- 
 tion of accepted sons and daughters is a holy nation, 
 a royal priesthood. And priesthood in the Church, is 
 not a thing over and apart from the collective body, 
 7 
 
98 
 
 THE WORD PROTESTANT. 
 
 but is altogether pastoral in its character. The 
 priest is the organic body's representative, and what 
 is done by him is not instead of, or for the sake of 
 the whole, but rather that the congregation does it 
 by and through him. The Christian priest does not 
 offer an atoning sacrifice on behalf of the Church, but 
 that the Church through his act is identified upon 
 earth with the one sufficient sacrifice of the atone- 
 ment made by Christ, and ministers are priests be- 
 cause personally consecrated to be active organs or 
 representatives in their personality of that which the 
 whole Church cannot but essentially be. As Christ 
 was sent, so He sends His representatives, and the 
 offerer of worship is Christ's servant on earth, natu- 
 rally, as church life could never have existed without 
 a duly commissioned executive. This ministry of 
 the high and heavenly reality of the eternal priest- 
 hood is so exalted an honor, that no man dare take 
 it unto himself. We can consider with unanimity 
 the forms of Christian ministry growing out of ordi- 
 nary human needs, which the creation of successive 
 experiences and changes of circumstances called for, 
 and yet faithfully carrying out a divine plan in a 
 divinely-appointed way. The evolution theory of 
 the sixteenth century Separatists is characterized by 
 scholars as mechanical and godless, and be it said to 
 the honor of our Anglican reformers, in the face of 
 destructive Protestantism, they retained with delib- 
 
REJECTED IN ENGLAND. gg 
 
 erate emphasis the Christian " priesthood/* as apos- 
 toHc and perpetual in the Church of Christ. ( See 
 chart, p. 189.) In days gone by it was no uncom- 
 mon thing for the clergy to hear the taunts of 
 ceremony-monger, Baal priest, and sacerdotal ape; 
 but, happily, those uncharitable days have passed, 
 and sacerdotalism is being scrutinized with an unim- 
 passioned candor which it never received before. 
 The term Sacerdotalism was perverted in days when 
 controversy ran high to overcome in many quarters 
 a certain arrogance and assumption which to some 
 extent is still combated, but it technically meant in 
 England *' the legal doctrine that a benefice is the 
 freehold of the incumbent for the time being," and 
 in this sense has nothing to do with the fundamentals 
 of Christianity. If the doctrine of the ministry 
 and sacraments, chiefly amongst which stands the 
 tenets of Apostolic Succession, the Eucharistic sacri- 
 fice, and regeneration, are untenable, because Protes- 
 tantism has rejected them, then the whole position of 
 the Church, according to the teaching of Scripture, 
 primitive creeds, and councils, break down, and our 
 formulas and standards of doctrine are indefensible. 
 This is a day of close scrutiny and patient inquiry, 
 and Dr. Sanday, one of the most conservative and 
 foremost of Greek scholars, in his " Conception of 
 Priesthood," declares the burning question to be. 
 Is the Christian minister a sacrificing priest or is he 
 
lOO THE WORD PROTESTANT. 
 
 not ? He reviews the whole question already gone 
 over by Lightfoot, Moberly, and Hort, and declares 
 that the New Testament does recognize the Chris- 
 tian ministry in the character of a sacrificing priest- 
 hood. Dr. Sanday refers to St. Paul's Epistle to the 
 Romans, xv. 15, 16, as probably the strongest text 
 on the subject, '* That I should be a minister of 
 Jesus Christ to the Gentiles, ministering the Gospel 
 of God." (Revised Version, ministering in sacrifice.) 
 The Apostle conceives himself standing before the 
 altar offering the Gentile churches for which he is 
 responsible as an acceptable sacrifice for the purpose 
 for which they were destined. The Sermon upon 
 the Mount does not reveal the fuW intent and pur- 
 pose of Christ's coming into the world. The Jew- 
 ish priesthood performed mediatorial offices, and were 
 therefore considered a sacerdotal caste, but the 
 Christian priesthood is not a sacrificing priesthood in 
 this Old Testament sense. Dr. Sanday maintains 
 that the root idea contained in the Synoptic Gospels, 
 St. John and St. Paul, is " that the law of the hfe of 
 Christ is dying in order to live," that had a world- 
 wide significance, which the Christian appropriates, 
 but not in the transcendent sense in which Christ 
 died ; and if the Christian is to be made one with 
 Christ in His death, there can be no doubt that the 
 ceremonial expression of this is to be sought in the 
 Holy Communion. Whatever we may think of the 
 
REJECTED IN ENGLAND. loi 
 
 method of operation, we must all regard it as the 
 one appointed ceremonial means under the New 
 Covenant of realizing to ourselves the death of 
 Christ. This is what St. Paul meant in i Corinth- 
 ians, X. i6. It denotes the bringing home to the 
 soul of man the death and sacrifice of Christ, and 
 the pHest pleads and presents the sacrifice of Christ, 
 of which the Eucharist is an image, enacted upon 
 earth, by the express institution of Christ, by whom 
 the sacrifice was made. This sacrifice of Christ was 
 once made for all— an eternal act — but with an effect 
 that is indestructible.^ 
 
 The early organization of the Church took place 
 in an orderly and methodical way, and was neither 
 the subject of dispute nor diffuse writing. The 
 prudence with which they proceeded is illustrated in 
 establishing the Church at Antioch, which was long 
 delayed, not only because of our Lord's words (Matt. 
 vii. 6), but whether Jews or heathens they needed 
 much training to fit them to receive the Holy Mys- 
 teries of religion. The giving of the keys to St. Peter 
 first, and afterwards to the whole of the Apostles, 
 with the promise of power to bind and loose, and 
 lastly in the Upper Room on the evening of the first 
 Easter day, Christ breathed on the Twelve and said : 
 " Receive ye the Holy Ghost " with power to for- 
 give and retain sins (St. John xx. 22). When the 
 1 W. Sanday, D.D., Conception of Priesthood, 1898. 
 
102 THE WORD PROTESTANT. 
 
 sacred number had been broken by the fall of Judas 
 they immediately ordained Matthias. The Twelve 
 had surely a special and certain prerogative. St. 
 John speaks of them as sitting on twelve thrones 
 judging the ancient tribes of Israel, which ideal 
 unity was intended to symbolize the indivisibility of 
 the new covenant. The Deacons grew out of the 
 most ordinary and natural causes, and were set apart 
 by the Disciples by prayer, and laying on of hands. 
 The Apostles were no doubt acting under the guid- 
 ance of the Holy Ghost in this matter, carrying out 
 the larger Divine purpose. The office of Elder or 
 Presbyter, as all scholars are fully agreed, is nothing 
 else than the standing office of the Jewish synagogue, 
 transferred to the Christian Church. They confront 
 us for the first time at Jerusalem when contributions 
 are brought from Antioch. Dr. Sanday thinks that 
 the members of a certain synagogue may have come 
 bodily to Christianity, and simply retained their 
 constitution as it was. And it is most natural to 
 suppose that some one holding the office of Presby- 
 ter had been converted to believe in the Resurrected 
 Jesus, and so retained the name. We cannot say 
 whether the Episcopate grew by an unforced and 
 natural process, or was a deliberate act. The Epistle 
 to the Philippians, the Pastoral Epistles, the Epistle 
 of Clement and probably the Shepherd of Hermas, 
 speak of a plurality of bishops in each church, and 
 
REJECTED IN ENGLAND, 103 
 
 often bishop and presbyter are terms applied to the 
 same person. We know, however, that when Ignatius 
 was martyred, 11Q-117 A. D., there was at Antioch 
 in Syria, and in the churches of Western Asia Minor, 
 a Monarchical Episcopate in the later sense estab- 
 lished ; but here as in its origin great gaps of evidence 
 leave us to conjecture how the transition from the 
 Apostolate came about. The Episcopate may have 
 arisen from secondary causes, but who will say that 
 these were not guided by the finger of God, who was 
 silently, though effectively, carrying out His pur- 
 poses. Clement of Rome, whose name was in the 
 Book of Life (Phil. iv. 3), shows that the principle of 
 Apostolic Succession (although not laid down ex- 
 plicitly in the New Testament, no more than keep- 
 ing of the Lord's day), undoubtedly dates from the 
 Apostles. An ancient Latin version of Clement, 
 (Ad. Cor. xliv. 1-3) has recently been discov- 
 ered by Dom. G. Morin, which reads: "And our 
 Apostles knew through our Lord Jesus Christ, that 
 there would be strife over the name of the bishop's 
 office. For this cause, therefore, having received 
 complete foreknowledge, they appointed the afore- 
 said persons, and afterwards gave a further injunc- 
 tion that if they should fall asleep, other appointed 
 men should succeed to their ministration. Those 
 therefore who were appointed by them, or after- 
 wards by other men of repute with the consent of 
 
104 ^^^ WORD PROTESTANT. 
 
 the whole Church, and have ministered unblameably 
 to the flock of Christ . . . these men we consider to 
 be unjustly deposed from their ministration." Cle- 
 ment seems to be writing against intrusion and par- 
 allels it to the revolt against the Aaronic priesthood 
 (Numb, xvi., xvii). St. Clement regards the sacrifice 
 and offering as the act of the whole Church per- 
 formed through its presbyters, and to affirm that any 
 other member of the Church, other than her ordained 
 ministers, are authorized to stand as the Church's 
 representative, to exercise the function of her priestly 
 character, is neither to be inferred from Clement nor 
 any other early Father, but is absolutely denied in 
 fact. 
 
 The Didache, lOO A. D., says: The Christian con- 
 gregation must not fail in the perpetual sacrifice as 
 prophesied by Malachi, week by week ; every Lord's 
 day, it must be offered with regularity — in purity. 
 Ignatius, 110-117 A. D., says: The unity of the 
 bishop with the presbyterate means always Eucha- 
 ristic Unity, which is the unity of the altar. Let 
 no one be deceived, he says, except a man be within 
 the altar, he is deprived of the Bread of God (Eph. v.). 
 He that is within the altar is pure, that is to say, he 
 that does anything apart from the bishop and the 
 presbytery and the deacons, he is not pure in con- 
 science (Trail, vii.). That ye may be obedient to 
 the bishop and the presbyters with a mind that can- 
 
REJECTED IN ENGLAND. 105 
 
 not be moved, breaking one bread, which is the 
 medicine of immortality, the antidote against death 
 (Eph. XX.). Be dutiful then to use one Eucharist ; 
 for there is one flesh of our Lord Jesus Christ, and 
 one cup unto union of His Blood ; one Altar, as there 
 is one bishop with the presbytery and deacons 
 (Philad. iv.). That the two doctrines of the real 
 presence and the Eucharistic sacrifice uniformly pre- 
 vailed throughout the universal Church does not 
 admit of any dispute, and as early an authority as 
 St. Ambrose, who had been educated as a lawyer 
 under the best masters of Rome, rose to eminent 
 distinction at Milan, became a Christian, and event- 
 ually archbishop in 374 A. D., says that " the ele- 
 ments are transfigured by the mystery of the sacred 
 prayer into flesh and blood," (De Fid. iv. 124). His 
 Christian writings were at once accepted as authorities, 
 wherein he calls the Holy Communion or Holy Eu- 
 charist, by the name of Missa. The term was used in 
 the second and third centuries, but the origin of the 
 word is in dispute, and in the Western Church desig- 
 nated the offering of the Holy Sacrifice. *' Ite missa 
 est " occurring towards the end of the Latin rite is 
 the most probable reason for the name. The name 
 was adopted in the reformed Book of 1549, but was 
 dropped in the second Book of 1552 ; yet the act of 
 uniformity which established this book speaks of 
 the former one " as a very godly order agreeable to 
 
I06 THE WORD PROTESTANT. 
 
 the word of God, and the primitive Church," and 
 condemned the changes made in 1552 as due merely 
 to " doubts for the fashion and manner of the ad- 
 ministration of the same, rather by the curiosity of 
 the minister and mistakers than of any other worthy 
 cause." Latimer, disputing at Oxford in 1554, said: 
 " I find no great diversity in them ; they are one 
 Supper of the Lord." In 1 567 Archbishop Parker 
 published a book entitled " A Testimonie of Anti- 
 quitie, showing the auncient fayth in the Church of 
 England touching the Sacrament of the Body and 
 Bloude of the Lord," etc. The Anglo-Saxon Easter 
 Homily of Archbishop ^Ifric, 995 A. D., on the 
 Holy Eucharist, was accepted by the Elizabethan 
 bishops as sound doctrine. One paragraph reads : 
 " Once suffered Christe hym selfe (Ebrew x.) ; but 
 yet neverthelesse hys suffrynge is dayle renued at 
 the Masse through mysterye of the holye housell." 
 This Homily is attested to as sound doctrine by the 
 signatures of Archbishop Parker of Canterbury ; 
 Archbishop Young of York; Grindal, Bishop of Lon- 
 don ; Pilkington, Bishop of Durham ; Home, Bishop 
 of Winchester, and ten other bishops, namely : Bar- 
 low, Scory, Cox, Sandys, Bullingham, Davies, Bent- 
 ham, Parkhurste, Best, and Robinson, nearly all pro- 
 nounced Low Churchmen. It is not too much to say 
 that the two doctrines of Real Presence and Eucha- 
 ristic sacrifice have been vigorously asserted by all 
 
REJECTED IN ENGLAND. 107 
 
 the greatest names in Anglican theology. It is an 
 easy matter to point out denunciations by illiterate 
 men who would attack everything under the sun for 
 selfish reasons, just as regeneration and conversion 
 have been misrepresented, the former being preached 
 as a soul-destroying doctrine, and the latter by a 
 certain school preached as " denoting that change 
 in the disposition, thoughts, desires, and objects 
 of affection which takes place in the heart of a 
 sinner when the Holy Spirit convinces him of his 
 sinfulness. This is considered an awakening or 
 bringing to a knowledge of the truth, when they are 
 accordingly entitled to be known as *' professing " 
 Christians. All the early reformers of the Church 
 of England taught that regeneration was effected in 
 and by baptism. The article touching baptism in 
 those put forth in 1536, signed by the two arch- 
 bishops, sixteen other bishops, and many members 
 of both houses of convocation, reads : " It is offered 
 to all men, as well infants as such as have the use of 
 reason, that by baptism they shall have remission of 
 sins, and the grace and favor of God. ... By the 
 Sacrament of Baptism they do obtain remission of 
 their sins, the peace, and favor of God, and be made 
 thereby the very sons and children of God. ... In 
 and by this said Sacrament which they shall receive, 
 God the Father giveth unto them for His Son Jesus 
 Christ's sake remission of all their sins, and the grace 
 
lo8 THE WORD PROTESTANT, 
 
 of the Holy Ghost, whereby they be newly regen- 
 erated and made the very children of God." ^ 
 
 The Institution of a Christian Man, 1537, and the 
 Necessary Erudition, of 1 543, express precisely the 
 same doctrine. In regard to conversion all our 
 reformers universally speak of sinners converting 
 themselves, and turning to God, but who will rise 
 up and explain why the Low Church school interpret 
 the Scriptures, touching on this point, exclusively 
 by the use of the passive voice. Man is no longer 
 the active agent, turning himself, but is represented 
 as the passive object, acted upon by an external 
 agency. The English reformers never used it in 
 this sense. Two or three illustrations will show 
 how the Scriptures have been v/rested from their 
 context to support the passive theory. In the dis- 
 course following the parable of the sower (St. Matt, 
 xiii. 1 5)" and be converted " is not in the passive voice 
 and simply means to " turn back or repent " (should 
 turn again). The same occurs in the text of St. 
 Mark (iv. 12) and St. Luke (viii. 12) which is not 
 passive and means " to turn or repent." In St. Luke 
 xxii. 31 instead of ''art converted," we should read 
 " hast turned or repented " (when once thou hast 
 turned again). The passive theory represents the 
 Calvinistic turn given to the passages above men- 
 tioned. Regeneration after, and independently of 
 » Todd, Original Sin, etc. 
 
REJECTED IN ENGLAND. 
 
 09 
 
 baptism, was never taught by our reformers. Cran- 
 mer's Homily of Salvation, 1547, is incorporated into 
 Article XL of the XXXIX.i 
 
 It was no uncommon thing for churchmen who 
 had adopted a loose, unceremonious style of church- 
 manship to denounce the Prayer Book of 1552 as a 
 Mass-book, while Calvin described it as '' the leavings 
 of Popish dregs," and as '* trifling and childish." 
 Many objections were made to our present Book as 
 virtually retaining the Mass, and for the benefit of 
 those who would defend the pure and Scriptural 
 administration of the Lord's Supper, we submit a 
 tabular comparison of the leading factors of three 
 offices. 
 
 Thb Sarum Missal 
 1085. 
 
 Preparation of Priest. 
 
 Confession and Absolu- 
 tion. 
 
 Kyrie (Nine times). 
 
 Gloria in Excelsis. 
 
 Collects, Epistle, and Gos- 
 pel. 
 
 Nicene Creed. 
 
 Oblation of bread and 
 wine on the Altar. 
 
 Secreta for acceptance of 
 Oblation. 
 
 Sursum Corda. 
 
 Preface. 
 
 Sanctus. 
 
 Commemoration of Liv- 
 ing. 
 
 Consecration Prayer. 
 
 Commemoration of De- 
 parted. 
 
 Prayers of Humble Access 
 (for Priest only i. 
 
 Communion of Priest. 
 
 Communion of People 
 (kneeling). 
 
 Post-Communion prayers. 
 Blessing and dismissal. 
 
 Book of Common Prayer 
 1662. 
 
 Preparation of Priest. 
 
 Commandments and Kyrie 
 (ten times). 
 
 Collects, Epistle and Gos- 
 pel. 
 
 Nicene Creed. 
 
 Oblation of bread and 
 wine on the Altar. 
 
 Church militant prayer of 
 Oblation and of Com- 
 memoration of living and 
 departed. 
 
 Confession and absolu- 
 tion. 
 
 Sursum Corda. 
 
 Preface. 
 
 Sanctus. 
 
 Prayer of Humble Access 
 (for Priest and people). 
 
 Consecration prayer. 
 
 Communion of priest. 
 
 Communion of people 
 (kneeling.) 
 
 Post Communion prayers. 
 
 Gloria in Excelsis. 
 
 Blessing and dismissal. 
 
 Westminster Direc- 
 tory, 
 1644. 
 
 Exhortation of invitation 
 and warning. 
 
 Seating of Communicants 
 round the table. 
 
 Reading of the words of 
 Institution as a lesson, 
 not as a prayer. 
 
 Prayer (extempore) of 
 thanksgiving for mercies 
 and all means of grace, 
 and that God may so 
 sanctify the ordinance 
 that those who eat and 
 drink may receive by 
 faith the Body and 
 Blood of Christ. 
 
 Joint Communion of Min- 
 ister and people, all 
 seated, with no prescrib- 
 ed words of administra- 
 tion. 
 
 Exhortation after Com- 
 munion. 
 
 Thanksgiving. 
 
 See Cranmer's remains, Latimer's and Ridley's Works. 
 
no THE WORD PROTESTANT. 
 
 It is hardly necessary to remind those who may 
 read these lines that the struggle of the Reformation 
 in England centered round the '* Eucharist." The 
 dispute was not about the thing itself, but about 
 the manner. It was not, whether Christ was really 
 present in the Eucharist, but whether He was there 
 by transubstantiation or not ? Archbishop Bramhall 
 says : — " The Roman Church is not a Protestant 
 Church, nor the Protestant Church a Roman Church. 
 Yet both the one and the other may be homogeneous 
 members of the CathoHc Church. Their difference 
 in essentials is but imaginary." ^ " The Holy Eucharist 
 is a commemoration, a representation, an application 
 of the all-sufficient propitiatory sacrifice of the Cross. 
 If his [Bishop of Chalcedon's] sacrifice of the Mass 
 have any other propitiating power or virtue in it 
 than to commemorate, represent, and apply the 
 merit of the sacrifice of the Cross, let him speak 
 plainly what it is. Bellarmine knew no more of 
 the sacrifice than we." ^ " Abate us transubstantia- 
 tion, and those things which are consequent in 
 this determination of the manner of the Presence, 
 and we have no difference with them on this par- 
 ticular." ^ " It was not the erroneous opinions of the 
 Church of Rome, but their obtruding them by laws 
 upon other churches, which warranted a separation." ^ 
 
 1 Works, vol. ii. p. 86. ' Vol. ii. p. 88. 
 
 2 ii. p. 211. •* Vol. iii. p. 572. 
 
REJECTED IN ENGLAND. i j j 
 
 Bishop Cosin, who affiliated with members of the 
 French Reformed Church during his exile, says : " I 
 cannot see where there is any real difference betwixt 
 us [and the Church of Rome] about this Real Pres- 
 ence, if we would give over the study of contradic- 
 tion, and understand one another aright. Moldana- 
 tus (De. Sacr. p. 143), after a long examination of 
 the matter, concludes thus at last with us all : " For 
 we do not hold this celebration to be so naked a 
 commemoration of Christ's Body given to death, 
 and of His Blood there shed for us; but that the 
 same Body and Blood is present there in this com- 
 memoration (made by the Sacrament of bread and 
 wine) to all that faithfully receive it : nor do we say 
 it is so made a sacrifice of praise and thanksgiving, 
 but that, by our prayers also added, we offer and 
 present the death of Christ to God, that for His 
 death's sake we may find mercy ; in which respect 
 we deny not this commemorative sacrifice to be pro- 
 pitiatory. The receiving of which Sacrament, or 
 participating of which sacrifice, exhibited to us, we 
 say is profitable only to them that receive it and 
 participate of it ; but the prayer that we add there- 
 unto, in presenting the death and merits of our 
 Saviour to God, is not only beneficial to them that 
 are present, but to them that are absent also, to the 
 dead and living both, to all true members of the 
 Catholic Church of Christ."^ 
 
 1 Notes on the Common Prayer. 
 
112 THE WORD PROTESTANT. 
 
 Henry Hammond, one of the most moderate of 
 English divines of the seventeenth century, and a 
 sturdy champion against Rome and Geneva, says: 
 " I must confess I should not have begun the list as 
 he doeth, that 'all Roman Catholics believe and 
 reverence the sacrifice of the Mass as the most sub- 
 stantial and essential act of their religion ; all Protes- 
 tants condemn and abhor it,* when it is visible that 
 the Protestants of the Church of England believe 
 and reverence, as much as any, the sacrifice of the 
 Eucharist as the most substantial and essential act 
 of our religion, and doubt not but the word Missa, 
 ' Mass,* has fitly been used by the Western Church 
 to signify it, and herein abhor and condemn nothing 
 but the corruptions and mutilations which the 
 Church of Rome, without care of conforming them- 
 selves to the universal, have admitted in the cele- 
 bration." 1 
 
 Bishop Thirwall, a man of powerful intellect and 
 vast learning, and decidedly hostile to the High 
 Church school, says : 
 
 " The Church of England . . . has dealt with this 
 subject in a spirit of true reverence, as well as of 
 prudence and charity. She asserts the mystery in- 
 herent in the institution of the Sacrament, but 
 abstains from all attempts to investigate and defend 
 it, and leaves the widest range open to the devotional 
 ' Preface to Despatcher Despatched. 
 
REJECTED IN ENGLAND, 
 
 feelings and the privafte meditations of her children 
 with regard to it. And this liberty is so large, and 
 has been so freely used that, apart from the express 
 admission of transubstantiation, or of the grossly 
 carnal notions to which it gave rise, and which, in 
 the minds of the common people, are probably 
 inseparable from it, I think there can hardly be any 
 description of the Real Presence which in some sense 
 or other is universally allowed that would not be 
 found to be authorized by the language of most 
 divines of our Church, and I am no-t aware, and do 
 not believe, that our most advanced Ritualists have 
 in fact outstepped those very ample bounds." ^ 
 
 There can be no doubt that our blessed Lord 
 founded a society which he called His Church, and 
 in the most general and comprehensive sense in- 
 tended it to be a universal unity. The term 
 Catholic (no more than the term Trinity) is not to 
 be found in the New Testament, and when Ignatius 
 wrote, I lo A. D., he was well advanced in years, 
 with knowledge and experience of events covering a 
 period of at least one generation preceding the death 
 of St. John. In the use of the word Catholic the 
 Jews were more and more impressed with the char- 
 acter of Christ's religion, which was not intended for 
 any one people, place, or country, as Judaism had 
 always been a select enclosure divided off from all the 
 
 ' Bishop Thirwall's charge in 1866, pp. 97, 98. 
 
 8 
 
114 
 
 THE WORD PROTESTANT. 
 
 rest of the world. Ignatius, one of the earliest suc- 
 cessors to St. Paul the Apostle, began his work at 
 Antioch before the destruction of Jerusalem, and is 
 now Bishop of the third city of the Roman Empire, 
 the center of the Gentile Church, the home of 
 Christian liberty. Tradition alone would have 
 enabled him to conceive the right idea in applying 
 the term " Catholic Church " to the regenerated 
 body, the aggregate of all Christian congregations, 
 by which he means to imply that the cohesion of 
 the churches would be fairly understood in the title 
 Universal. It is a curious fact that the title Catholic 
 was incorporated into the creed at the time when 
 Gnosticism was at its height. The old Roman 
 creed, which Harmack, the most advanced of the 
 liberal school, thinks does not date from much be- 
 fore 140 A. D., uses the term " Sanctam Ecclesiam," 
 but the Apostle's Creed, having an origin apart from 
 Rome, and dating from not later than 160 A. D., 
 uses the term " Sanctam ecclesiam Catholicam." 
 The Church, from the beginning, maintained its in- 
 clusiveness, but was bound to emphasize its exclus- 
 iveness from necessity, when the Gnostics attempted 
 to create a tradition and canon of their own. The 
 Gnostics, who numbered more than fifty sects, varied 
 as widely in their " isms ** and "■ seons " as sectarian- 
 ism does to-day. As the Catholic Church, " the 
 congregation called apart from the world " by impli- 
 
REJECTED IN ENGLAND. 1 1 5 
 
 cation, shut out the Gnostic sects of the second 
 century, and as the Church expanded beyond the 
 influence of her early founders, it was necessary to 
 formulate more exact definitions to shut out the 
 later Donatism and Arianism. The defeat of Gnosti- 
 cism was the greatest miracle of early Christianity. 
 The religion of Christ is still on trial, and we may 
 be said to be passing through a crisis. 
 
 If sectarian competition is responsible for a waning 
 Christian character, we are as much in need of some- 
 thing positive at the end of the nineteenth century 
 as they were in the second, as any compromise with 
 cultured Gnosticism which partook of the curious 
 blend of Rationalism, and Mysticism, would have 
 resulted in headlong failure to orthodox Christianity. 
 Part of our Christian civilization is now in a transi- 
 tion state, passing over from cultured Protestantism 
 to a spiritual nebula, that we venture to term an 
 esoteric Pantheism, going under the various names of 
 Spiritualism, Christian Science, Theosophy, Agnos- 
 ticism, etc., which legitimately and logically find 
 their antecedents in the isms of the first three cen- 
 turies. It must be borne in mind, when we empha- 
 size Protestantism for Protestants, that the canon of 
 the four Gospels was not fixed much before 140 
 A. D., when critics like " Marcion " began to make 
 distinctions between the true and false. It was 
 the Church of Asia Minor, the center of second 
 
Il6 THE WORD PROTESTANT. 
 
 century Christianity, seconded by the influence of 
 Rome, both of which were guided by Scripture and 
 tradition, that formulated Catholic practise, and 
 fixed the earliest canon of the Apostolic writings. 
 The New Testament, as we now possess it, was not 
 fixed much before 400 A. D. There was nothing to 
 prevent the Gnostic sects of the first three centuries, 
 like the Protestant sects of the last three, from 
 claiming the Scriptures, and exclusively calling them- 
 selves Christians ; but when heathen opponents 
 endeavored to hold Catholic Christians responsible 
 for the practise and opinions of heretics, who claimed 
 the title of Christian in common with them, orthodox 
 Christians placed themselves on the defensive. So, 
 too, with sectarianism in these latter days. The 
 Infidel and Agnostic point to the segregated mass 
 of conflicting and contending brethren in contempt, 
 endeavoring to hold men who profess the faith 
 as St. Vincent held it ('* that which has been be- 
 lieved everywhere, always, and by all. For that 
 is truly and properly Catholic which embraces almost 
 everything comprehensively. And this will be so 
 if we follow Universality, Antiquity, and Consent "), 
 responsible for the wild absurdities professed all 
 around us under the name of " Protestant." After 
 the second century the word Catholic was placed 
 in strong juxtaposition over against heretic. There 
 can be no doubt that the visible units which made 
 
REJECTED IN ENGLAND. 117 
 
 up the concrete visible body, were as clearly dis- 
 tinguishable in the days of Ignatius as in the days 
 of St. Cyprian. " The Church is called Catholic," 
 writes St. Cyril, of Jerusalem, '' because she extends 
 throughout the whole world, from one end of the 
 earth to the other." '' Know," writes Nicetas (post 
 Augustinian) '' that this one Catholic Church is 
 planted in all the world, and be sure that you adhere 
 steadfastly to her Communion. There are, it is true, 
 other churches falsely so called, but you have nothing 
 in common with them ; heretical or schismatical 
 have ceased to be * holy * churches, for their faith 
 and practise differ from that which Christ com- 
 manded, and His Apostles delivered."^ 
 
 The Catholic Church throughout all the world has 
 had divisions, and many bold and able advocates of 
 theories, such as Cyprian, Origen, Augustine, and 
 Anselm ; but she only assimilated such portions as 
 agreed with revealed doctrine, which alone is bind- 
 ing upon all. Individual opinions are never infallible, 
 and no Catholic dogma can be referred to any theo- 
 logian as its author. Protestantism sprang out of 
 what was bad or defective in the Church, but hostility 
 to evil has been characteristic of the Christian broth- 
 erhood in all ages, and in all countries. There has 
 always been wickedness in the Church, and particu- 
 larly so in the Middle Ages. It often happened, too, 
 » Caspar!, Anecdota, p. 357. 
 
Il8 THE WORD PROTESTANT. 
 
 that the highest ecclesiastics were guilty of the 
 deepest crimes, but it is the vilest kind of calumny 
 to accuse them all of being steeped in wickedness. 
 From the days that Judas betrayed his Master, the 
 tares have flourished, and often smothered out the 
 wheat. Luther, Zwingli, Calvin, and Knox, set up 
 their opinions against Western Christendom, and 
 arbitrarily claimed to be interpreters of the Scripture 
 canon. The doctrine of private judgment led to the 
 introduction of Rationalism, and is the common 
 parent of the most discordant and opposite heresies. 
 A few illustrations will suffice. In 1877, the personal 
 influence of the Emperor William — a man of eighty — 
 as " Summus Episcopus," prevented the Apostles* 
 Creed from being struck out of the Prussian Liturgy 
 by the vote of the Consistories, and it was Guizot's 
 influence, in 1872, in the French Protestant Synod, 
 that secured a vague assertion of a supernatural 
 element in religion, not, however, including the Deity 
 of Christ, by the narrow majority of 61 to 46. The 
 spirit of Protestantism has changed but little since 
 the days of Luther and Calvin. Calvin said that 
 " God instigates men to the commission of what is 
 evil, and that man's fall into crime is ordained by 
 the providence of God." The Rev. E. T. Jeffreys 
 (Presbyterian), in an address December 21, 1897, 
 said : " Calvinism is broader than Presbyterianism ; 
 it is condensed Christianity, and revealed truth 
 
REJECTED IN ENGLAND. i ig 
 
 brought to its highest evolution." Dr. Liggetts, in 
 his sermon before the Synod of Asbury Park, October 
 1 8, 1898, said: "With faith and repentance we are 
 in the Church, and all the powers of hell or a 
 bigoted Ecclesiasticism cannot put us out. The 
 New Testament ministry is simply non-sectarian. 
 It is not a ministry of priests. Peter, Paul, James, 
 John, Timothy, and Titus, nor any of the rest, ever 
 claimed to be priests, and it was not till the third 
 century that Sacerdotalism began to have its spread 
 in the Christian Church, and Sacerdotalism to-day is 
 one of the greatest dangers to which the Christian 
 Church is exposed." The Rev. Herrick Johnson 
 (Presbyterian), of the Theol. Sem., Chicago, in his 
 Bicentennial Sermon, in Philadelphia, November 
 13, 1898, said: "The right of private judgment, in 
 matters of religion, is inalienable. The terms of 
 admission imposed by the Presbyterian Church are 
 belief in the Lord Jesus Christ. . . . Our Pres- 
 byterian fathers were of opinion that our Blessed 
 Lord had appointed officers to exercise discipline. 
 Christ did not set up a kingdom without regulated 
 principles. There were authorized rulers of the early 
 Church, and the government of the New Testament 
 Church was a government by Elders. If the Presby- 
 terian Church has nothing distinctive in faith and 
 government, then she is guilty of schism. . . . The 
 Reformed, or Calvinistic system, first of all, exalts 
 
I20 THE WORD PROTESTANT. 
 
 God. This system is the peculiar testimony of the 
 Presbyterian Church. Belief in it has made her two 
 and a half centuries of no mean history. The Presby- 
 terian Government is represented by Elders, as rep- 
 resentatives of the people." The following historical 
 statements (without quoting authorities) were made 
 by the Rev. Dr. Good, of Reading, before the Pres- 
 byterian ministers in Philadelphia, November 21, 
 1898: 
 
 *' The first Protestants who settled in America 
 were the Calvinists. In 1557 a French colony of 
 this denomination settled in Brazil. In this colony 
 were the first missionaries to the New World and the 
 first martyrs, as some of these colonists were thrown 
 from a rock to death by hostile natives in South 
 America. The colonists, too, were the first settlers 
 in North America. They formed a colony in Flor- 
 ida in 1567, and in New England their synods ante- 
 dated those of the Congregationalists." Another in- 
 stance of historic interest was made in an address 
 prepared by William Henry Roberts, a Presbyterian, 
 at the National Christian Citizenship Convention, 
 Washington, D. C, December 14, 1898, *' On newly- 
 acquired foreign possessions." He argued that the 
 Rodman Catholics had no right or title to the Church 
 properties of Cuba or the Philippines, because they 
 had been maintained at the expense of the Spanish 
 Government, and brought in the Church of England 
 
REJECTED IN ENGLAND, 121 
 
 as an illustration as follows : " The same ground was 
 taken in England at the time of the Reformation. 
 Westminster Abbey, London, was once a Roman 
 Catholic place of worship, and is now a Protestant 
 Episcopal Church, because the structure was paid for 
 by the money of the English nation, and the owner- 
 ship was and is in the English people." Why the 
 author did not use an illustration from the passage 
 of Church property in Scotland, under the leadership 
 of Knox in 1560, is significant. 
 
 At the annual session of the Lutheran Church held 
 in Philadelphia, December, 1898, the Rev. Dr. Seiss, 
 on the '* Unity of the Church," said : '' The unity of 
 the Church does not exist in undisturbed affection. 
 St. Paul presents the unity of the Church as the unity 
 of the spirit, a unity originating with and instigated 
 by the Holy Ghost. All true Christians are born in 
 the spirit. . . . The true unity of the Church 
 is inward and spiritual." Rev. Dr. Bauslin, Spring- 
 field, Ohio, at the same synod said " that Luther 
 asserted the universal priesthood of all believers 
 and the right of individual conscience. 
 The keys were not given to Peter and his alleged 
 successors, but to the entire Church. Free thinking 
 in religion is not necessarily lawless thinking. The 
 right of private judgment has its wholesome and 
 necessary denominational limitations. A man has 
 no right to teach Unitarian principles in a Lutheran 
 
122 THE WORD PROTESTANT, 
 
 pulpit." And Dr. Krotel, on the subject of Church 
 authority, said : " That Ananias and Sapphira and 
 others were members of the church, but not of 
 Christ's body. There cannot be an organization 
 without law and authority." Rev. J. A. W. Haas, 
 of New York, on the subject of ordination, said : 
 ** The ministry is no continuation of the Apostolate. 
 The laying on of hands was an Old Testament relig- 
 ious form. What Christ did God did. The minis- 
 try has God's command and glorious promise. The 
 realism of the divine gift was apparently not held by 
 Luther. The ultimate principle of Protestantism 
 and Romanism, which represent in themselves the 
 antithesis of fact, are both destructive of the true 
 principles of religion." The Rev. Henry Frank, of 
 the Metropolitan Independent Church of New York, 
 in a sermon of November 14, 1898, said : "Whoso- 
 ever has studiously observed the religious signs of 
 the times, the apathy of the masses for the pul- 
 pit, the handful of congregations in the vast void 
 of ecclesiastical auditoriums, the pitiful cry of the 
 man of the cloth for a hearing, while just across the 
 way the man of the * sawdust ' fills his house to over- 
 flowing, must agree with the Brooklyn clergyman 
 that there is something rotten in Denmark. Ram- 
 pant sensationalism is supplanting antiquated earn- 
 estness. The evangelistic buffoon who grins and 
 squeals and substitutes ribald humor for serious 
 
REJECTED IN ENGLAND. 123 
 
 eloquence tickles the palate of the multitude with 
 facetiousness and palms off plagiarisms for pop- 
 ularity and platitudes for patronage, is the religious 
 lion of the hour." — New York Herald. 
 
 To illustrate the interest that the secular press is 
 taking in this matter we quote from another leading 
 journal. " We believe that the spirit of denomina- 
 tional strife and bitterness, which is so utterly at 
 variance with the catholicity of the Gospel has largely 
 monopolized the zeal of Christians. We cannot get 
 around the fact that the Church is wasting too much 
 of its ammunition upon quibbles. When it ought 
 to be engaged in leveling its batteries upon the 
 principalities of sin, it is rather engaged in the pop- 
 gun warfare of petty and insignificant wrangles over 
 denominational matters. Too much stress is laid 
 upon non-essentials, and too little stress laid upon 
 fundamentals ; and church members are prone to call 
 themselves, Baptists, Methodists, and Presbyterians, 
 when they ought to call themselves Christians. . . . 
 What the Church needs is to overcome its denomina- 
 tional jealousies and establish itself with one faith 
 and with one hope upon the Rock of Ages. When 
 the Saviour dwelt upon earth He laid the founda- 
 ions of only one Church which He intended to be 
 sufficient for His followers in all climes and in all 
 ages ; but during the eighteen centuries which have 
 elapsed since the Word was made flesh and dwelt 
 
124 
 
 THE WORD PROTESTANT. 
 
 among men, what multitudes of churches have 
 sprung up, each differing from the other and each 
 claiming to be the legitimate successor of the Church 
 which the Saviour estabHshed ; and such division of 
 strength is incompatible with the best results not 
 only for the reason that it prevents the Church from 
 concentrating its full power in the effort to evangelize 
 the Globe, but also for the reason that it tends to 
 obscure the fundamental truths of religion. An un- 
 believer asks, ** What if I accept the faith which you 
 Christians offer ? Will I not still be in doubt whether 
 to choose the Baptist, the Methodist, or the Presby- 
 terian method of salvation ? These are pertinent 
 questions, and they cannot be ignored. If Christians 
 expect to conquer the world they must stand to- 
 gether not only in numbers but in common loyalty 
 to the same fundamental truths of religion." ^ 
 
 The effort to apply the name undenominational 
 and non-sectarian to institutions is an attempt to get 
 rid of narrowness, and obliterate sectional animos- 
 ities, by accepting the Bible as a collection of in- 
 teresting literature, wherein the Holy Spirit is the 
 only accepted interpreter. Creeds, and formulated 
 doctrines are set aside as of human origin. All men 
 can herein speak of Incarnation, Atonement and the 
 High Priesthood of Christ, but no mention is to be 
 made of Church, Ministry, or Sacraments. And last 
 » Atlanta Constitution, Oct., 1898. 
 
REJECTED IN ENGLAND. 125 
 
 but not least the Mormon Church which hedges 
 under the defense of Protestantism, in a book called 
 " New Witness for God," by Congressman Roberts, 
 in 1895, says : '■' In the life to come, a man will build 
 and inhabit, eat, drink, associate, and be happy with 
 friends, and the power of endless increase will con- 
 tribute, to the power and dominion of those who 
 attain by their righteousness unto those privileges." 
 Locke, on the human understanding says : " Should 
 any one a little catechize the greater part of the 
 partizans of most of the sects in the world, he would 
 not find concerning those matters they are so zealous 
 for, that they have any opinions of their own." ^ The 
 Church in all ages has been the witness and keeper 
 of Divine truth, and in England through all the 
 troubled period of her Reformation history, she de- 
 fended the ministry, and provided for the spiritual 
 succession ; and it is not too much to say, taking the 
 prayer-book as the connecting link between the 
 medieval, and the restored Church, not one word or 
 sentence betrays any Protestantism. Our efforts 
 after reunion in this American Church of ours have 
 met with repeated rebuffs from the Protestant sects, 
 and just so long as we hide behind the subterfuge of 
 silence by withholding our Catholic position, just 
 that long will judgment be deferred, confusion of 
 thought increase, demoralization of forces multiply, 
 1 P. 461. 
 
126 THE WORD PROTESTANT, 
 
 and an ever-increasing unbelief, which the passing 
 years alone will bring home to our stulted con- 
 sciences, as we are obliged to confess our inability to 
 impress the hardened, disaffected mass. The Evan- 
 gelicalism of the eighteenth century like its foster-par- 
 ent Latitudinarianism of the seventeenth, was a com- 
 promise looking forward to a grand ideal of " compre- 
 hension," but experience has proved it to be an utter 
 failure. In England this same party, not many years 
 ago, gave up one of the Creeds in order to secure 
 allies, and in this present year of grace, when prosecu- 
 tions and litigations have failed against the Ritualists, 
 hired rioters proceed from church to church, with 
 the cry " no Popery," to make demonstrations in 
 order to stir up prejudice and strife, rather than invok- 
 ing that gentle charity which thinketh no evil ; goes 
 very far to show how thoroughly unbelief has inter- 
 penetrated that unthinking body of the Church. The 
 religion of the first centuries must of necessity have 
 been positive, otherwise the religion of the Christ 
 would never have converted cultured Gnostics and 
 Pagans to the orthodox Catholic faith. The com- 
 promise of Catholics with Arians, without close 
 scrutiny of the subtleties that lay behind it, almost 
 brought about the downfall of all religion, which was 
 eventually saved by the uncompromising Athanasius 
 in the fourth century. Protestant is negative, and so 
 long as we affiliate with it will reunion be deferred. 
 
REJECTED IN ENGLAND. 127 
 
 In 1878, Dr. Thorold, Bishop of Rochester, the 
 Junior Evangelical Bishop upon the bench, in his 
 pastoral said : '* First amongst the features of our 
 present distress I put unbelief, because it is the first 
 and greatest. Who does not prefer a grave super- 
 stition to a dismal Atheism ? Thomas Aquinas at 
 least adores Jesus Christ. Comte, in what he calls 
 humanity, worships himself. Indisputably, unbelief 
 is a wide expression, since it begins where a subtle 
 Arianism almost imperceptibly parts company from 
 the orthodox formula, and ends by a blank abyss, 
 where modern thinkers blandly inform us that 
 modern research gives no glimpse of a personal God, 
 and where the human spirit, with all its ineffable 
 hopes, undeveloped powers, and exquisite forces of 
 joy and sorrow, faith and hope, is constantly told 
 that its short life, so full of tragic interest, will be 
 but as the brief sob of a wave as it rises and falls on 
 the shore. The outcome is, that conscience becomes 
 a he, creation a misfortune, existence a bubble, rea- 
 son an enigma, and death — the supreme end." 
 
 We have borne the title Protestant for more 
 than a century upon our Praj^er-book, and while ad- 
 mitting that we have increased in numbers and in 
 influence, there can be no doubt that in many in- 
 stances it has retarded our work and position before 
 the world. Greeks and Roman Catholics look with 
 suspicion upon the meaningless hybrid that has been 
 
128 THE WORD PROTESTANT. 
 
 so long associated with heretic, and question not 
 only our principles, but our faith, to make us as un- 
 comfortable and odious as possible. It would seem, 
 when the sun of a new century is about to dawn, 
 with books and libraries multiplying all around us, 
 that it is next to impossible that either superstition 
 or ignorance should again overtake us, and the time 
 seems most propitious to drop this narrow, bigoted, 
 vindictive, unhistorical title, "Protestant," from that 
 large-minded, ancient, Catholic heritage we call our 
 Book of Common Prayer. 
 
CHAPTER V. 
 
 ADOPTED IN AMERICA. 
 
 When we turn our attention to the historical ante- 
 cedents of our American Church, we find great gaps 
 in the evidence concerning the revolutionary period, 
 and notwithstanding the efforts of many modern 
 authors, the historical data leading up to the national 
 organization of our Church is still incomplete. It 
 was never lack of interest on the part of churchmen, 
 but rather the sentimental bias of party, that many 
 a salient point has been silenced or obscured on the 
 ground of expediency, which would now lead to a 
 comprehensive understanding of many struggles that 
 underlay the issues before the Church. Whig, Tory, 
 and Jacobite differentiated churchmen in those 
 days as widely as High and Low and Broad does the 
 churchmen of the present. It is incompatible with 
 the principles of good order that churchmen should 
 be zealous for primitive practise to the utter disre- 
 gard and neglect of primitive discipline. As late as 
 
 the year 1877 the Rev. Ethan Allan, a specialist in 
 9 129 
 
I30 THE WORD PROTESTANT. 
 
 all that pertained to the early Church in Maryland, 
 and after spending the best part of his life in re- 
 search, at the age of eighty-one wrote to the Rt. 
 Rev. Bishop Whittingham, of Maryland, under date 
 of November 20th, as follows : 
 ** My dear Bishop : — 
 
 " It may be that what I write may not be unac- 
 ceptable or uninteresting to you, though I would not 
 be troublesome. When in the spirit I have health I 
 still dabble in matters both old and new, being pro- 
 voked thereto by statements I see in the papers. 
 The last thing I have noticed is the claim that lay 
 delegates were obtruded into the convention first in 
 the P. E. Church in Pennsylvania, but that such con- 
 ventions were not held there first our own docu- 
 ments show beyond question. I have consequently 
 employed myself occasionally in putting together the 
 material which I have in the form of journals of the 
 conventions of Maryland, 1780-81-82-83, showing 
 what was done in Maryland in those years. . . . 
 In looking over old things I could not help noticing 
 that Maryland has the high honor of giving the first 
 adopted Book of Common Prayer to the American 
 Church, the committee being the Rev. Dr. William 
 Smith, rector of the church in Chestertown; the 
 Rev. Dr. Wharton, a Maryland-born churchman, as 
 was the Rev. Dr. White, still held to be on Spesutice, 
 and also of giving the name to the Church ' Protes- 
 
AD OPTED IN AMERICA. 1 3 1 
 
 tant Episcopal * by the Rev. J. J. Wilmer, the great 
 uncle of our two bishop Wilmers," etc., etc. 
 
 Long before peace had actually been concluded, 
 signs were not wanting to show that the American 
 colonies were forever freed from the government and 
 jurisdiction of the mother country, and the clergy 
 who stood true to their people and church principles 
 began at once to assert their privileges by reorganiz- 
 ing the existing fabric of the Colonial daughter into 
 the pre-eminence of a sister church. The Church of 
 the American colonies was most populous in Vir- 
 ginia and Maryland, both of which had legal estab- 
 lishments, but it was the Maryland clergy, be it said 
 to their honor, that took the first steps to readjust 
 themselves to the conditions that separation from 
 England, had necessarily brought about. The Mary- 
 land assembly took the first step to disestablish the 
 Church in her '' Bill of Rights," which was passed the 
 first Monday in October, 1777, leaving the clergy 
 without legal support, which they had enjoyed for 
 over three generations. The III. section of the 
 '' Declaration of Rights " reads : '' That the inhab- 
 itants of Maryland are, entitled to the Common Law 
 of England, and the trial by jury according to the 
 course of that law, and to the benefit of such of the 
 English statutes as existed at the time of their first 
 emigration, and which by experience have been 
 found applicable to their local and other circum- 
 
132 THE WORD PROTESTANT. 
 
 stances, and of such others as have been since made 
 in England or Great Britain, and have been intro- 
 duced, used, and practised by the courts of law or 
 equity ; and also to all acts of assembly in force on the 
 1st of June, 1774, except such as may have since ex- 
 pired or have been or may be altered by acts of con- 
 vention or this declaration of rights ; subject, neverthe- 
 less, to the revision of and amendment or repeal by 
 the legislature of this State. And the inhabitants 
 of Maryland are also entitled to all property derived 
 to them from or under the charter granted by His 
 Majesty, Charles the First, to Caecilius Calvert, 
 baron of Baltimore." XXXIII.: ''That it is the 
 duty of every man to worship God in such manner 
 as he thinks most acceptable to him. All persons 
 possessing the Christian religion are equally entitled 
 to protection in their religious liberty ; wherefore no 
 person ought by any law to be molested in his per- 
 son or estate on account of his religious persuasion 
 or profession, or for his religious practise, unless, un- 
 der color of religion, any man shall disturb the good 
 order, peace, or safety of the State, or shall infringe 
 the laws of morality or injure others in their natural, 
 civil, or religious rights ; nor ought any person to be 
 compelled to frequent or main4:ain or contribute, 
 unless on contract, to maintain any particular place 
 of worship or any particular ministry ; yet the 
 legislature may, in their discretion, lay a gen- 
 
AD OPTED IN AMERICA. 1 3 3 
 
 eral and equal tax for the support of the 
 Christian religion, leaving to each individual the 
 power of appointing the payment over the money- 
 collected from him to the support of any particular 
 place of worship or minister, or for the benefit of the 
 poor of his own denomination, or the poor in general 
 of any particular county ; but the churches, chapels, 
 glebes, and all other property now belonging to the 
 Church of England ought to remain to the Church 
 of England forever. And all acts of Assembly 
 lately passed for collecting moneys for building or 
 repairing particular churches or chapels of ease shall 
 continue in force and executed, unless the legisla- 
 ture shall by act supersede or repeal the same ; but 
 no county court shall assess any quantity of tobacco 
 or sum of money hereafter on the application of any 
 vestryman or churchwardens, and every incumbent 
 of the Church of England who hath remained in his 
 parish and performed his duty shall be entitled to re- 
 ceive the provision and support established by the act 
 entitled : ' An act for the support of the clergy of the 
 Church of England in this province, till the Novem- 
 ber court of this present year to be held for the 
 county in which his parish shall lie, or partly lie, or 
 for such time as he hath remained in his parish and 
 performed his duty." ^ 
 
 In the spring of 1779 the General Assembly 
 * Laws, Constitution of Maryland, etc., by W. Kilty, 1799. 
 
134 THE WORD PROTESTANT. 
 
 passed an act to establish select vestries, viz. : *■' That 
 the said vestries shall, as trustees of the parish, be 
 vested with an estate in fee in all the glebe lands, as 
 also in all churches and chapels, and the lands there- 
 unto belonging, late the property of the people pro- 
 fessing the religion of the Church of England." In 
 November of the same year, a supplement was 
 passed to the above act, which, after reciting what 
 the declaration of rights contained on the subject, 
 enacted : " That all property belonging to the Church 
 of England shall be vested in the select vestries, as 
 trustees of the parish to which they belong, as a body 
 politic." An act was passed December 30, 1779, 
 to empower the vestry of St. Paul's parish, Baltimore, 
 to exchange certain lands with Thomas Harrison for 
 the use of said parish and for other purposes therein 
 mentioned.^ 
 
 Section IV. reads : — And be it further enacted, 
 that all and every part of the annual rents of the 
 said glebe lands shall be forever hereafter collected 
 yearly and every year by the said vestry, and their 
 successors, and applied to the use and maintenance 
 of a minister or reader of the said parish church in 
 the town aforesaid, and to no other use, intent, or 
 purpose whatsoever.^ 
 
 It was perfectly clear to the mind of every As- 
 
 1 Lib. T. B. H. No. i,fol.45. 
 ' Laws of Maryland by Kilty. 
 
Ai) OPTED IN AMERICA. 1 3 5 
 
 semblyman and the thirteen religious societies 
 within the bounds of the State of Maryland at least, 
 what was meant by '^ all property now belonging to 
 the Church of England ought to remain to the 
 Church of England forever." The effect of the 
 revolution necessarily severed the union which 
 bound the colonies to the Mother Church as by con- 
 ventional arrangement, but the unity which is after 
 God's law remained unaffected. America was freed 
 (so far as the Church was concerned) from English 
 canon law, and control of the Bishop of London 
 only, but spiritual unity and attachment for primitive 
 Catholic Christianity was held by the major part as 
 strongly as ever. The Church became as inde- 
 pendent in ecclesiastical affairs as the State had be- 
 come independent in civil affairs. The separate states 
 considered themselves independent sovereignties in 
 all civil relationships, and as such they sought a 
 bond of union in the articles of confederation and 
 federal constitution which was finally adopted 
 October, 1789. The fathers of our country by their 
 wise counsels aided in establishing our ecclesiastical 
 system. The adoption of the constitution of the 
 Protestant Episcopal Church in the United States of 
 America is contemporary with the adoption of the 
 federal constitution. As neglect has been often 
 charged tb the Church of England in the matter of 
 establishing an episcopate in America, we will briefly 
 
136 THE WORD PROTESTANT, 
 
 refer to the efforts set on foot from time to time as 
 to supplying one, and some of the causes which 
 prevented such action from being carried into effect. 
 America truly needed an episcopate, if any country 
 in the world ever did, as the white population, ac- 
 cording to Gwatkin and others, was computed to be 
 about 1,260,000 in 1672, of which 401,000 were Epis- 
 copalians. Down to the revolution the Episcopalians 
 were in the majority in Maryland, but were out- 
 numbered by sectarians in each of the other states. 
 The first proposal for an American episcopate was 
 as early as 1673, when King Charles II. selected Dr. 
 Alexander Murray to be bishop of Virginia, but the 
 endowment being set apart out of public customs, 
 the plan was defeated. The society for the propa- 
 gation of the Gospal made the next attempt to send 
 a bishop in 1703. Bishop Butler contributed Hber- 
 ally to this end, and in 1745 the bishop of London 
 (Sherlock) offered the king and council 10,000 
 pounds if he would send a bishop to America. In 
 1 7 10 the S. P. G. had actually bought a residence at 
 Burlington, New Jersey, for the future bishop. The 
 Province of Massachusetts Bay interfered with bring- 
 ing over a bishop from England, as a letter sent from 
 the House of Representatives, entirely made up of 
 sectarians, to Dennis de Berdt, Esq., Consul at Lon- 
 don, January 12, 1768. " The establishment of a 
 Protestant episcopate in America is also very zeal- 
 
ADOPTED IN AMERICA, 137 
 
 ously contended for, and it is very alarming to a 
 people whose fathers, from the hardships they suf- 
 fered under such an establishment, were obliged to fly 
 their native country into a wilderness, in order 
 peaceably to enjoy their privileges, civil and relig- 
 ious ; their being threatened with the loss of both 
 at once, must throw them into a very disagreeable 
 situation. We hope in God such an establishment 
 will never take place in America, and we desire you 
 would strenuously oppose it, etc., etc." The legisla- 
 ture of Virginia, composed chiefly of churchmen, in 
 April, 1 77 1, through the Rev. Wm. Camm, Com- 
 missary for the Bishop of London in Virginia, re- 
 quested the attendance of churchmen at William and 
 Mary on the fourth day of May to consider an 
 American episcopate. The clergy responded to this 
 summons by requesting another meeting June 4th, 
 when only twelve clergy attended ; and the proposi- 
 tion to address the king on the subject of the epis- 
 copate was negatived. The protestators affirmed, 
 however, that there was no objection to episcopacy 
 as such, and maintained that they should apply to 
 the Bishop of London for advice. Their reasons 
 for protesting against addressing the king were, 
 amongst others : fourth, '' because the establishment 
 of an American episcopate at this time would tend 
 greatly to weaken the connection between the 
 mother country and her colonies, to continue their 
 
138 THE WORD PROTESTANl. 
 
 present unhappy disputes, to infuse jealousies and 
 fears into the minds of Protestant dissenters, and to 
 give ill-disposed persons occasion to raise such dis- 
 turbances as may endanger the very existence of the 
 British Empire in America. 
 
 These erratic measures of the Virginians caused a 
 coolness towards them on the part of the Northern 
 provinces.^ The first General Assembly of Maryland 
 was held at St. Mary's, on the loth day of May, 1692, 
 and passed an act " for the worship of Almighty 
 God and the establishment of the Protestant religion 
 in the province." Under this act thirty parishes 
 were laid out and established in the province. Mary- 
 land was ruled by a proprietary governor, who 
 claimed exclusive jurisdiction, independently of the 
 Bishop of London (save only in the case of ordina- 
 tion), as any interference on the bishop's part was an 
 encroachment on the State's authority. This ques- 
 tion of prerogative may be considered the seed-germ 
 of the revolution. The Rev. William Jones, and 
 the Rev. William Addison, of Maryland, wrote 
 to the Bishop of London of their grievances, as 
 follows : ** That, inasmuch as the proprietary had it 
 in his gift to induct men into livings, many of whom 
 being unlearned and scandalous are installed. These 
 men, under no jurisdiction, have done what seemed 
 good in their own eyes, to the great scandal and 
 1 See Hawkins' Missions of the Church of England. 
 
ADOPTED IN AMERICA. 
 
 139 
 
 detriment of our holy religion. For, from hence 
 the Jesuits stationed amongst us have reaped no 
 small advantage ; from hence the enthusiasts and 
 schismatics, rambling up and down the provinces, 
 seeking whom they may seduce, have too much pre- 
 vailed on the wavering and ignorant, and many mem- 
 bers of the Church degenerated, having contempt of 
 many of their teachers." On the 20th of September, 
 1768, the Rev. Hugh Neill wrote to the Bishop of 
 London of what happened at the last session of 
 Assembly, " that the ill-behavior of the clergy de- 
 manded some Church government," and an act was 
 drawn up, '* That, after such a day, the governor, three 
 clergymen, and three laymen, should be constituted 
 a Spiritual Court." The bill passed both houses, but 
 Governor Sharp refused to sign it. It was at this 
 time that the Rev. Samuel Keene, D. D,, the rector of 
 St. Luke's Church, Queen Anne County, the learned 
 theologian and intrepid defender of the Church, in 
 the halls of Maryland's civil government, prevented 
 the Church from being Presbyterianized by its unhal- 
 lowed legislation.^ 
 
 This Act of the Assembly alarmed the clergy who 
 were true to the Church, as it would have proved an 
 effectual bar to the introduction of Episcopacy, 
 which was generally hoped for by the clergy of the 
 province. Previous to the revolution, Maryland had 
 1 Maryland Clergy, by Rev. Ethen Allan 
 
I40 THE WORD PROTESTANT. 
 
 about fifty-four clergy more or less actively engaged 
 in parochial work ; some returned to England, and 
 many left the State for various reasons, the chief of 
 which was the disestablishment of the Church, which 
 deprived many of their support, so that by about the 
 end of the revolution there were only about twenty- 
 five clergy left, who were ministering in the churches 
 and chapels without any guarantee of support, and 
 which now led to the first three conventions of the 
 clergy and laity held in the American coionies. 
 
 In the year 1779, the Rev. Dr. William Smith, 
 who had been Provost of the University of Pennsyl- 
 vania for many years, was attacked at home and 
 abroad by sectarians, and President Reed and the 
 Legislature abrogated the college charter, on the 
 alleged ground of disloyalty to the new State of 
 Pennsylvania, and an undue devotion to the interests 
 of the Church of England. Dr. Smith was a Scotch- 
 man, and graduate of Aberdeen University. He 
 received orders in 1753, and had been specially hon- 
 ored with a Doctor's degree from Oxford, Cam- 
 bridge, Aberdeen, and Dublin. He was a man of 
 varied attainments, and was always considered liberal 
 and generous. He was invited to preach the fast 
 sermon before the Congress of the United States, 
 on Thursday, May 23, 1781. 
 
 When Dr. William Smith was stripped of his 
 honors, and left without position, he quit the State, 
 
ADOPTED IN AMERICA. 141 
 
 owing to opposition of the Presbyterian and Consti- 
 tutionalist parties, and settled in Chestertown, Mary- 
 land, where he set in operation a village school, out 
 of which grew Washington College, in 1782. He 
 was offered the rectorship of Chestertown parish, for 
 600 bushels of wheat, which he accepted. He at 
 once took a marked position in the Church of Mary- 
 land, and his thoughts immediately turned to assem- 
 bling the churchmen of the State to revive and 
 reinstate the Church that revolution had almost over- 
 whelmed. He invited the Rev. James Jones Wilmer, 
 the only clergyman besides himself in Kent, and the 
 Rev. Samuel Keene, the only one remaining in 
 Queen Anne's County, to meet with him in Ches- 
 tertown, Md., Kent County, November 9, 1780. 
 He also invited sixteen laymen from St. Paul's, 
 Chester, and Shrewsbury parishes, in Kent County, 
 and eight laymen from Queen Anne's County, all of 
 which, according to the records, were present. The 
 Rev. William Smith was elected president, and 
 the Rev. J. J. Wilmer was appointed secretary. An 
 address in the form of a petition had already been 
 drawn up by the Rev. Dr. Smith, for the support of 
 public religion, which was read and approved, and 
 after it was ordered sent to every parish in the State 
 for signature, it was to be carried by a special com- 
 mittee before the Legislature, addressed : — 
 
 " To the Honorable the General Assembly of the 
 
142 THE WORD PROTESTANT. 
 
 State of Maryland." The members of this prelimi- 
 nary convention were persuaded that their petition 
 was just, as the 33d section of the " Bill of Rights " 
 contained an enabling clause " at their discretion to 
 lay a general and equal tax for the support of the Chris- 
 tian religion." Before the convention adjourned 
 the secretary, James Jones Wilmer, proposed that the 
 Church known in the province as Protestant be called 
 " The Protestant Episcopal Church," and it was 
 adopted. In after years, when the Church had be- 
 come an organized unity, and various ones were 
 taking credit to themselves for the part they had 
 played in effecting its consolidation (as Dr. White, 
 for instance, claimed the introduction of laymen into 
 the Church of Pennsylvania in 1783), James Jones 
 Wilmer wrote to Bishop Claggett of Maryland under 
 date of May 6th, 18 10, as follows: — 
 
 " I am one of the three who first organized the 
 Episcopal Church during the Revolution, and am 
 consequently one of the primary aids to its consoli- 
 dation throughout the United States. The Rev. Dr. 
 Smith, Dr. Keene, and myself held the first conven- 
 tion at Chestertown, and I acted as secretary. He 
 also states in this letter that *' he moved that the 
 Church of England as heretofore so known in the 
 province be now called '' The Protestant Episcopal 
 Church," and it was so adopted. This letter was 
 found by the Rev. Ethan Allen, but it has recently dis- 
 
ADOPTED IN AMERICA. 143 
 
 appeared. A second convention, according to the 
 vestry records of St. Peter's, Talbot County, and St. 
 Paul's, Queen Anne's County, was called to meet at 
 Chestertown, Md., April 5, 1781. There is no jour- 
 nal of this convention known to be in existence, but, 
 according to the records of the vestries already named, 
 the meeting did take place. The Rev. J. J. Wilmer's 
 letter shows that a third convention of the clergy 
 and laity took place in Baltimore in 1782. This was 
 the first convention held on the western shore, in 
 which the Rev. Wm. Andrews and the Rev. Dr. 
 West took part with those already mentioned on the 
 eastern shore. As Andrews returned from Penn- 
 sylvania in April, it is presumed the convention took 
 place in that month. The chief subject before this 
 convention, like the two former ones, " was how to 
 provide sustenance for the clergy." A fourth con- 
 vention was held at Chestertown, May 12-15, 1783, 
 which was also the first annual commencement of 
 Washington College, so called in honorable and per- 
 petual memory of his Excellency. Most of the 
 founders of the college were churchmen, but it was 
 advertised and known to the assembly as undenom- 
 inational. It was at this convention of 1783 that 
 the Maryland clergy first consulted as to what altera- 
 tion might be necessary in the Liturgy, how the 
 Church might be reorganized, and a succession of 
 the ministry kept up. Accordingly " an address to 
 
44 
 
 THE WORD PROTESTANT, 
 
 the Members of the Protestant Episcopal Church in 
 the State of Maryland " was drawn up with the fol- 
 lowing introduction : — ** The Proceedings of the 
 Clergy and Laity of this Church, at sundry con- 
 ferences, meetings, or conventions (both jointly 
 and severally) during the last three years, have no 
 other object than is in general set forth in the title- 
 page, and minutes of convention, prefixed to this 
 address ; and our business, as a committee, being to 
 digest and publish those proceedings, for the informa- 
 tion of all whom it may concern ; we shall begin 
 with the first petition to the General Assembly of 
 this State, for a law towards the support of the 
 Christian Religion, agreeably to the provision made 
 in the Bill of Rights." It was the separate act of a 
 very considerable number of vestries, wholly in their 
 lay character, and was in the following words, viz. : — 
 
 Here follows the petition to the Honorable the 
 General Assembly, etc., etc.^ 
 
 When the consent of various parishes had been 
 secured, the committee, in accordance with the con- 
 vention's instructions, presented themselves before 
 the General Assembly of the State of Maryland, in 
 an address entitled " The Memorial and Petition of 
 the Subscribers, in behalf of themselves and others, 
 the Clergy of the Episcopal Churches," showeth : 
 *' That the happy termination of the war, the estab- 
 
 ' Given in full in Bishop Perry's Notes and Documents, pp. 16-21 
 
ADOPTED IN AMERICA. 
 
 E45 
 
 lishment of peace. . . . That in respect to the Epis- 
 copal Churches in this State .... the following 
 things are absolutely necessary, viz. : ist. That some 
 alterations should be made in the Liturgy and Serv- 
 ice, in order to adapt the same to the Revolution, 
 and for other purposes of uniformity, concord, and 
 subordination in the State. 2d. That a method and 
 plan for educating, ordaining, and keeping up a suc- 
 cession of able and fit ministers or pastors, for the 
 service of the said churches, agreeably to ancient 
 practise and their proposed principles, as well as that 
 universal toleration established by the constitution, 
 be speedily determined upon, and fixed, under the 
 public authority of the State, and with the advice 
 and consent of the clergy the said churches, after 
 due consultation had thereupon. 
 
 '' Your petitioners, therefore, humbly pray — That 
 the said Clergy may have leave to consult, prepare, 
 and offer to the General Assembly, the draft of a 
 bill, for the good purposes aforesaid, etc., etc. 
 Signed '' WILLIAM Smith, 
 
 '* Thomas Gates." 
 
 The General Assembly readily granted the prayer 
 
 of the foregoing petition. It was at this juncture 
 
 that the Rev. Dr. Smith wrote to the Rev. Dr. White 
 
 of Philadelphia, under date of August 4, 1783, as 
 
 follows : — 
 
 " Dear Sir. — The clergy of Maryland are to meet 
 10 
 
146 THE WORD PROTESTANT. 
 
 (in pursuance of the sanction obtained from the Gen- 
 eral Assembly) on the thirteenth of this month ; but 
 as Mr. Gates and myself were to call this meeting, we 
 found on consulting some of our nearest brethren, that 
 they did not think it proper, nor that we were author- 
 ized, to call any clergy to our assistance from the 
 neighboring states — that the Episcopal clergy of 
 Maryland were in some respects peculiarly circum- 
 stanced, and ought, in the first instance, to have a 
 preparatory convention or conference, to consider and 
 frame a declaration of their own rights as one of the 
 churches of a separate and independent State, to agree 
 upon some articles of government and unity among 
 themselves, to fix some future time of meeting by ad- 
 journment, to appoint a committee to bring in a 
 plan of some few alterations that may be found 
 necessary in the Liturgy and Service of the Church, 
 and by the authority of this first meeting to open a 
 correspondence on the subject with the clergy of 
 the neighboring states, and to have some speedy 
 future and more general meeting with the clergy of 
 those states, or committees from them, to unite if 
 possible in the alterations to be made, which many 
 among us think cannot have a full Church ratifica- 
 tion till we have agreed on some plan or another, 
 the three orders of bishops, priests, and deacons to 
 concur in the same. What state or civic ratification 
 may be necessary, or whether any, is a question yet 
 
ADOPTED IN AMERICA, 
 
 147 
 
 to be determined. In Maryland, I presume, a few 
 words of a declaratory act, that a clergy, ordained 
 in such a form, and using a Liturgy with such alter- 
 ations as may be agreed upon, are to be considered 
 as entitled to the glebes, churches, and other prop- 
 erty declared by the constitution to belong to the 
 Church of England forever. I say such a short act 
 as this, or the opinion of the judges that such act is 
 not necessary — is, I conceive, all that will be wanted." 
 In pursuance of the consent of General Assembly 
 the next convention of the Church of Maryland was 
 held at Annapolis, Aug. 13, 1783. Bishop White 
 in his memoirs (p. 92), denominates this as Mary- 
 land's first convention. The first act of this Annap- 
 olis convention was to nominate a committee con- 
 sisting of Smith, Gordon, and Keene, for the eastern 
 shore and West, Claggett, and Gates, for the west- 
 ern shore '' to prepare the draft of an act or 
 charter of incorporation, to enable the Episcopal 
 Church of this state, as a body corporate, to hold 
 goods, lands, and chattels, by deed, gift, devise, etc., 
 to the amount of . . . per annum, as a fund for 
 providing small annuities to the widows of clergy- 
 men, and for the education of their children, or any 
 poor children in general, who may be found of 
 promising genius and disposition for a supply of 
 ministers in the said Church, and for other pious 
 and charitable uses." The remaining business of 
 
148 
 
 THE WORD PROTESTANT, 
 
 the convention was taken up with deliberations on 
 the mode of obtaining a succession in the ministry, 
 and on some fundamental articles for future uniform- 
 ity, concord, and good government. The draft of 
 the bill prepared by the committee was entitled : 
 
 " A declaration of certain fundamental rights and 
 liberties of the Protestant Episcopal Church of 
 Maryland, etc." The original declaration is given in 
 full in Bishop Perry's History, notes and documents 
 p. 22. It consists of a lengthy introduction and 
 four sections which was signed by William Smith, 
 president, and seventeen other clergy. The docu- 
 ment is rather apologetic in tone, which is accounted 
 for by the knowledge the committee had of the 
 religious complexion of the assembly. It sought no 
 exclusive privilege or advantage over other denomi- 
 nations, and thanked His Excellency (William Paca) 
 for his great care and attention manifested for the 
 Christian Church in general. 
 
 His Excellency replied " that it would give him 
 the highest happiness and satisfaction, if, either in 
 his individual capacity or public character, he could 
 be instrumental in advancing the interests of religion 
 in general, alleviating the sufferings of any of her 
 ministers, and placing every branch of the Christian 
 Church in this State upon the most equal and 
 respectable footing," 
 
 The convention of Aug. 13th adjourned to tl;-: 
 
ADOPTED IN AMERICA. 149 
 
 second week of the spring-session of the General 
 Assembly, or until especially called by their presi- 
 dent or the committee. As there was no spring- 
 session, it was afterward agreed that the president 
 should call a meeting in June (1784), and that the 
 different parishes or vestries should be invited to 
 send delegates to the same. It was in this interval 
 that the Rev. Dr. William Smith, under date of May 
 23d, Chester, Maryland, wrote the following letter to 
 Messrs. Benj. Cotman of Trinity Church, Oxford, 
 and Benj. Johnson of All Saints, Pemapecka. 
 
 '' I know not what can be done at your meeting 
 of vestries. This at least I wish, that a clergyman 
 or two, and about two vestrymen, may be appointed 
 a committee to meet committees from the neighbor- 
 ing states, at some convenient place, about next 
 October, to fix on a general plan for all our churches, 
 both in respect to discipline and our Church Service. 
 Something fundamental ought also to be agreed 
 upon respecting ordination, etc., similar to what was 
 done in Maryland, a copy of which I gave to Dr. 
 Magaw, declaring that Episcopal ordination is an 
 indispensable qualification for every person who may 
 be desirous to hold any living in our Church. Cer- 
 tainly none else can hold any of the churches here- 
 tofore established or built under the society for 
 propagating the Gospel, nor the glebes where any 
 are. There will be committees from several of the 
 
I50 THE WORD PROTESTANT. 
 
 Southern States, especially Maryland and Virginia, 
 but they can hardly be got together till towards the 
 end of September. I hope they may be induced to 
 meet as far north as conveniently may be, perhaps 
 at Philadelphia or Brunswick, or Wilmington in 
 Delaware State." 
 
 This letter undoubtedly belongs to 1784, as the 
 reference to vestries would indicate. The initial 
 movement towards introducing the laity into the 
 ecclesiastical councils of Pennsylvania was taken by 
 Dr. White, March 29, 1784. 
 
 Two days after the Annapolis Convention, the 
 Rev. Dr. Smith and the Rev. William Gates were 
 attacked by the Rev. Patrick Allison, of Baltimore, 
 in the Maryland Gazette, or Baltimore General Ad- 
 vertiser , of Friday, August 15, 1783, in an article 
 headed, " There is a Time to Keep Silence, and a 
 Time to Speak." In this article he addresses himself 
 chiefly to " certain proposed alterations in the Book 
 of Common Prayer, and the extraordinary proceed- 
 ing of the devised plan to perpetuate the ministerial 
 succession." He quotes from the " Bill of Rights," 
 that " every man hath a right to petition the Legisla- 
 ture for redress of grievances in a peaceable, orderly 
 manner. The Episcopal clergy of Maryland, as I 
 apprehend, enjoyed every opportunity and conven- 
 ience to petition in their own behalf, and were not 
 disabled, incapacitated, or disqualified in any respect 
 
ADOPTED IN AMERICA. 1 5 1 
 
 whatever. If they chose to waive the mode of direct 
 personal application, and appoint one or two dis- 
 tinguished characters among their brethren to apply 
 for them, equally capable were they of furnishing 
 their representatives with clear, satisfying evidence of 
 the appointment, whereby their authority to proceed 
 might be unquestionably proved. I ask, then, ' How 
 it appears that Dr. Smith, and Mr. Gates were 
 authorized to negotiate the public concern under- 
 taken by them ? Unless the history is defective or 
 unfair, they are exhibited in the unfavorable forward 
 light of self-delegated agents, transacting for others 
 without commission, representing their case without 
 being chosen, using their names without their con- 
 sent," etc. Here he quotes section " 33 " of the Bill 
 of Rights. '* Agreeably to this fundamental in consti- 
 tutional freedom, every denomination of Christians, 
 their delegates and representatives, may, unmolested 
 and unquestioned, meet at such times and places to 
 consult about, regulate, and direct in the various 
 businesses of their various churches, whether in rela- 
 tion to belief, to discipline, or worship ; whether the 
 design be to compose or alter prayers, or determine 
 by whom and to whom the office of a bishop shall 
 be committed. Under the security of the solemn 
 declaration, all denominations have met, and do 
 meet (here he quotes the principal ones of the thir- 
 teen denominations of Maryland). They have, or 
 
152 THE WORD PROTESTANT. 
 
 ought to have, in view what is essentially different 
 from civil government ; and, therefore, in no part 
 does civil government meddle with them at all. A 
 similar right is recognized and exercised over the 
 whole thirteen free and independent states. . . . 
 None should be allowed to invade the privileges or 
 enjoy distinctions at the expense of others, an 
 inequality which, I trust, will never be tolerated 
 here. . . . They and their secret coadjutors are 
 justly charged with having in contemplation a 
 favorite scheme, to be pursued by gradual steps, 
 which they do not hold safe or advisable to disclose 
 fully at present. . . . Some folks, surely they 
 cannot be many, seem still to think some particular 
 church should be in a certain sort of intimate con- 
 nection and union with government, peculiarly, 
 entitled to her friendly notice, singularly dependent 
 on her fostering care ; biased herein, no doubt, by 
 habits contracted antecedent to the era of our 
 freedom. . . . Should the arrogant usurpation 
 be attempted in favor of any one religious denomina- 
 tion whatever, and should all other denominations 
 be mean-spirited and unmanly enough to submit, 
 they will deservedly crouch under the ignominious 
 burdens laid on their slavish backs. 
 
 (Signed) " ViNDEX. 
 
 " Frederick, Aug. 4, 1783." 
 
 Dr. Allison was a Presbyterian, and lived in Balti- 
 
ADOPTED IN AMERICA. 
 
 153 
 
 more, but he dated it from Frederick to disarm sus- 
 picion as to the quarter from which it might have 
 come, as Somerset County, on the eastern shore, had 
 been the cradle of Presbyterianism in these United 
 States. The experienced and accomplished Dr. 
 Smith divined its author, and made reply in the 
 same paper, on the 9th of September, 1783, in a 
 lengthy article, and charges him with deceit and 
 falsehood, inasmuch as his argument was, for the 
 most part, a verbal repetition of his arguments and 
 concessions made in a conference upon the same 
 subject with the Rev. John Andrews and myself at 
 Baltimore, in July last, wherein, to the best of my 
 remembrance, we had but little diversity of senti- 
 ment. . . . You are the only person whom I 
 have ever heard express the least jealousy or con- 
 cern. . . . Whether such meeting was held with 
 or without leave, with or without the formality of 
 any previous notice to the Legislature ; whether it 
 was called privately or publicly, by one or more 
 of the body, or whether the whole, having come 
 together by some lucky accident, had first agreed 
 upon the expediency of a future meeting, and had 
 then signed an instrument of writing to invite and 
 authorize each other to meet, the only public con- 
 cern is, whether its proceedings are constitutional, 
 legal, and salutary ? 
 
 Dr. Smith refers to his fictitious signature and 
 
154 ^-^^^ IVOJ^D PROTESTANT. 
 
 remarks : '' As your name stands high among that 
 denomination in Maryland, which, under the present 
 constitution, seei^s alone to retain any symptoms of 
 the former Episc )pal horrors and jealousies, and as I 
 have long expe' enced from you a continuation of 
 that candor and respect which commenced from our 
 first connection as master and pupil (and which, I 
 trust, will never want a due return on my part), I 
 could wish to discuss the present business with you 
 alone. Mr. Gates and myself met for ' leave to con- 
 sult, prepare, and offer a bill.* This is a petition of 
 common right, and I believe it hath never been heard 
 that any private or public bill was ever offered to 
 a legislative body without leave first asked and 
 obtained." 
 
 He next goes into the reasons why they could not 
 petition in their own behalf, as many of them lived 
 at near 200 miles distance from each other. They 
 were under no obligation to publish their commis- 
 sion, to satisfy every busy inquirer in that matter. 
 Their brethren the clergy gave them their unani- 
 mous thanks for the manner of their proceeding. 
 All endeavors to separate or divide them and to pre- 
 vent their assembling to consult and deliberate with 
 all possible harmony upon their religious situation 
 and concerns (God be thanked !) have proved abor- 
 tive. 
 
 He next touches on the " Bill of Rights " respect- 
 
AD OPTED IN AMERICA. i 5 5 
 
 ing that part of it which refers to rehgious liberty, as 
 a rule for others, which it seems to me you have 
 wholly forgotten in your otvn conduct. For you 
 strive to '' disturb the good order and peace of the 
 State" by seeking to revive groundless jealousies 
 and to introduce threadbare and needless disputes. 
 You "infringe the law of morality by uncharitable 
 censures, charging without proof some of your fellow- 
 citizens as wrong-headed zealots, aspiring ecclesias- 
 tics, etc. . . ." There is an express clause in the 
 " Bill of Rights " appropriating certain property in 
 this State, such as churches, chapels, glebes, etc., to 
 the Church of England forever. But it may be made 
 a question, under the revolution, what is meant by 
 the Church of England in Maryland, if, instead of 
 this name, another should be used, such as " the 
 Protestant Episcopal Church of, or in, Maryland."^ 
 And some necessary alterations should be made in 
 the service now used, in order to accommodate the 
 same to our present or future circumstances and per- 
 suasions. It may then be said we are no longer 
 of the Church of England. Others may pretend 
 that they come nearer to that church than we do 
 (the Moravians are Protestant Episcopal), and claim 
 either a common or exclusive right in the said prop- 
 erty, although nothing can be more certain than that 
 
 1 There is a Catholic Episcopal Church in Maryland, which is the 
 reason of the distinction intended by the word Protestant. 
 
156 THE WORD PROTESTANT. 
 
 such property ought never to be lost to any church 
 by means of the change of a name or other altera- 
 tions in modes and forms, provided the same be made 
 with the authority and consent of the different orders 
 of her clergy and people, duly organized and repre- 
 sented for that purpose. The sole object of the bill 
 is to remove all such doubts concerning the property 
 reserved to the Episcopal Church, to raise and man- 
 age a fund for the relief of distressed widows and 
 children of her clergy, and to assist youths in gaining 
 an education. Such declaratory and incorporating 
 acts have long since been granted to the Episcopal, 
 the Presbyterian, and other denominations who have 
 requested the same in New York, Nevv^ Jersey, and 
 Pennsylvania, etc. You and I are members of such 
 corporations, viz. : (society for establishing schools 
 amongst German settlers and supplying them with 
 Protestant ministers) in other states. Here he 
 quotes the *' Declaration of Rights " drawn up at the 
 late convention, which formed the groundwork for 
 completing their spiritual fabric : Wherefore, we, 
 the clergy of the Protestant Episcopal Church of 
 Maryland (heretofore denominated the Church of 
 England, as by law established), v/ith all duty to the 
 civil authority of the State, and with all love and 
 good-will to our fellow-Christians of every other relig- 
 ious denomination, do hereby declare, make known, 
 and claim the following as certain of the fundamental 
 
ADOPTED IN AMERICA. 
 
 157 
 
 rights and liberties inherent in and belonging to 
 the said Episcopal Church, not only of common 
 right, but agreeably to the express words, spirit, and 
 design of the constitution and form of government 
 aforesaid, viz. : 
 
 I. We consider it as the undoubted right of the 
 said Protestant Episcopal Church, in common with 
 other Christian Churches under the American Revo- 
 lution, to complete and preserve herself as an entire 
 Church, agreeably to her ancient usages and profes- 
 sion, and to have the free enjoyment and free exer- 
 cise of those purely spiritual powers which are essen- 
 tial to the being of every Church or congregation of 
 the faithful, and which, being derived only from 
 Christ and His apostles, are to be maintained inde- 
 pendent of every foreign or other jurisdiction so far 
 as may be consistent with the civil rights of society. 
 
 II. That ever since the Reformation it hath been 
 the received doctrine of the Church whereof we are 
 members (and which by the constitution of this 
 state is entitled to the perpetual enjoyment of cer- 
 tain property and rights under the denomination of 
 the Church of England), " That there be these three 
 orders of ministers in Christ's Church — Bishops, 
 Priests, and Deacons," and that an Episcopal ordina- 
 tion and commission are necessary to the valid ad- 
 ministration of the Sacraments and the due exercise 
 of the ministerial functions in the said Church. 
 
1 5 8 THE WORD PR O TESTANT. 
 
 III. That, without calling in question the rights, 
 modes, and forms of any other Christian churches 
 or societies, or wishing the least contest with them 
 on that subject, we consider and declare it to be 
 an essential right of the said Protestant Episcopal 
 Church to have and enjoy the continuance of the 
 said three orders of ministers forever, so far as con- 
 cerns matters purely spiritual ; and that no persons, 
 in the character of ministers, except such as are in 
 the communion of the said Church, and duly called 
 to the ministry by regular Episcopal ordination, 
 can or ought to be admitted into, or enjoy any of 
 the " churches, chapels, glebes, or other property," 
 formerly belonging to the Church of England in this 
 state, and which by the constitution and form of 
 government is secured to the said Church forever, 
 by whatsoever name, she, the said Church, or her 
 superior order of ministers, may in future be de- 
 nominated. 
 
 IV. That as it is the right, so it will be the duty, 
 of the said church, when duly organized, consti- 
 tuted, and represented in a synod or convention of 
 the different orders of her ministry and people, to 
 revise her Liturgy, forms of prayer, and public wor- 
 ship, in order to adapt the same to the late Revolu- 
 tion and other local circumstances of America; 
 which, it is humbly conceived, may and will be done, 
 without any other or farther departure from the 
 
ADOPTED IN AMERICA. 
 
 159 
 
 venerable order and beautiful forms of worship of 
 the Church from whence we sprung, than may be 
 found expedient in the change of our situation from 
 a daughter to a sister Church. 
 
 These articles were adopted at the Annapolis Con- 
 vention, Aug. 13, 1783. 
 
 The following petition may not be without in- 
 V terest as it was presented to the Governor not 
 later than 1770, when the Church was in full posses- 
 sion, and no question or objection was made what- 
 ever. 
 
 ''To His Excellency Robert Eden, Esq. (1769- 
 1774), Governor and Commander-in-Chief over 
 the Province of Maryland : — 
 
 "' The petition of us, the subscribers, in behalf of 
 ourselves and others, members of the Presbyterian 
 Society, in Baltimore Town, humbly sheweth. That 
 your petitioners, being Protestant dissenters, have, at 
 a considerable expense, purchased a lot of ground, 
 and erected thereon a church for the decent celebra- 
 tion of public worship in the exercise whereof we 
 are influenced by such motives as our best informa- 
 tion obliges us to approve. Our religious profession, 
 though different from the Church established in 
 this province, is perfectly consistent with the govern- 
 ment and laws which breathe the spirit of toleration. 
 Yet as we enjoy no legal consideration in a con- 
 gregational capacity, we are unavoidably subject to 
 
i6o THE WORD PROTESTANT. 
 
 many inconveniences in recovering and securing such 
 subscriptions as become due in the ordinary manage- 
 ment of our affairs ; together with any grants, de- 
 vises, and donations which have been or may here- 
 after be made for the use and benefit of our Church, 
 and fear that we are not sufficiently enabled to hold 
 the Church, burying-ground, and estate of the society 
 by a clear and indisputable title. Under these cir- 
 cumstances we beg leave to request that Your 
 Excellency would be pleased to grant unto certain 
 persons of our society a charter of incorporation for 
 the benefit of the same, whereby our apprehensions 
 and inconveniences may be removed and our pro- 
 fessions effectually secured. With pleasure we view 
 the spreading Catholicism of the present enlightened 
 age, and the agreeable harmony which prevails 
 among Christians of various denominations. En- 
 couraged by your liberal and generous sentiments 
 we respectfully prefer this application to Your Ex- 
 cellency, whose mild and impartial administration, 
 since you received the reins of government in Mary- 
 land, have justly entitled you to the warmest ac- 
 knowledgments from all its inhabitants. Should 
 we be so happy as to obtain your approbation of our 
 request it will increase the obligations we are already 
 under to Your Excellency, in common with the 
 whole people who have experienced the salutary 
 effects of your upright measures. With due defer- 
 
ADOPTED IN AMERICA, i6l 
 
 ence we submit the premises to your considera- 
 tion, entreating Your Excellency to grant us such 
 relief therein as to your wisdom shall seem proper, 
 and your petitioners, as in duty bound, shall pray. 
 JONA. Plowman, W. Smith, 
 
 Will Lyon & W. Smith, William Neille, 
 Wm. Buchanan, John Boyd, 
 
 Wm. J. Pear, A. Stenhouse, 
 
 J. Laterett, John Smith, 
 
 Saml. Purviance, Jr., Robert Purviance, 
 Jas. Calhoun, 
 Committee of Presbyterian Society 
 
 of Baltimore Towny^ 
 To return to our subject proper, it will be in order 
 to state that an adjourned convention was held at 
 Annapolis, August 17, 1783, at which there were 
 seventeen of the clergy present. Dr. Smith acted 
 as president and the Rev. William West as secre- 
 tary. The outcome of their deliberations concerning 
 a succession in the ministry resulted in the election 
 of the Rev. William Smith, D. D., to the episcopate 
 of the Protestant Episcopal Church in the State of 
 Maryland. His testimonial to the Bishop of London, 
 dated at Annapolis, Md., August 16, 1783, was signed 
 by seventeen clergy, two natives of Virginia and three 
 from New York. In accordance with previous in- 
 structions, it was understood that every parish and 
 
 > See Archives of the State of Maryland, Annapolis. 
 II 
 
1 62 THE WORD PROTESTANT. 
 
 vestry was expected to be invited, and to send dele- 
 gates to the June meeting in 1784, thus sanctioning 
 and providing for the laity as in every case before. 
 When the convention had assembled at Baltimore, 
 June 22, 1784, their first business was to take into 
 consideration the proceedings of the clerical mem- 
 bers at their meeting in August, 1783, when the 
 lay delegates desired leave to retire and consult 
 upon the same ; and on their return, reported by 
 Mr. Joseph Coudon that they had read and dis- 
 cussed the same, paragraph by paragraph, and unani- 
 mously approved thereof. Before the close of this 
 convention, a committee was appointed, consisting 
 of Rev. Dr. Smith, Rev. William West, Rev. John 
 Andrews, Mr. Joseph Coudon, A. M., Hon. Richard 
 Ridgley, and Dr. Thomas Cradock, to digest and 
 publish the proceedings of this convention, and such 
 parts of former conventions as may be judged neces- 
 sary to lay before the public, etc. They began their 
 report by saying, " The proceedings of the clergy 
 and laity of this Church at sundry conferences, meet- 
 ings, or conventions, both jointly and severally, 
 during the three years last past." Dr. Smith was a 
 man of varied accomplishments, but he failed of 
 being consecrated, owing possibly to Tory opposi- 
 tion or other minor indiscretions. 
 
 The Rev. Dr. Seabury was elected to the episco- 
 pate of Connecticut the latter part of March, 1783, 
 
ADOPTED IN AMERICA. 163 
 
 and, after long delay, he was consecrated by the non- 
 juring bishops of Scotland, November 14, 1784. 
 
 It was at this juncture that the Connecticut clergy 
 took action in regard to a pamphlet issued by Dr. 
 White in Philadelphia towards the close of the year 
 1782, and instructed Abraham Jarvis, their secretary, 
 to corhmunicate with Dr. White in relation to his 
 proposed ordaining board. This letter was dated 
 Woodbury, March 25, 1783, and is in part as fol- 
 lows : — 
 
 '' Reverend Sir, — We, the clergy of Connecticut, 
 met at Woodbury, in voluntary convention, beg 
 leave to acquaint you that a small pamphlet, printed 
 in Philadelphia, has been transmitted to us, of which 
 you are said to be the author. This pamphlet pro- 
 poses a new form of government in the Episcopal 
 Church, and points at the method of erecting it. 
 As the thirteen states have now arisen to independ- 
 ent sovereignty, we agree with you, sir, that the 
 chain which connected this with the Mother Church 
 is broken ; and the American Church is now left to 
 stand in its own strength, and that some change in 
 its regulations must in due time take place. But 
 we think it premature and of dangerous consequence 
 to enter upon so capital a business till we have resi- 
 dent bishops (if they can be obtained) to assist in 
 the performance of it, and to form a new union in 
 the American Church, under proper superiors, since 
 
1 64 THE WORD PROTESTANT. 
 
 its union is now broken with such superiors in the Brit- 
 ish Church. Dr. White seemingly argued from the sec- 
 tarian premises that the bishop derived his office and 
 existence from the king's authority. The Connecticut 
 clergymen argue that he (White) could not have 
 proposed to set up a ministry, without waiting for 
 the succession, had you believed Episcopal superior- 
 ity to be an ordinance of Christ, with the exclusive 
 authority of ordination and government, and that it 
 has ever been so esteemed in the purest ages of the 
 Church. . . . You plead necessity, however, and 
 argue that the best writers in the Church admit of 
 Presbyterian ordination, where Episcopal cannot be 
 had. . . . We think the Episcopal superiority to be 
 an ordinance of Christ, and we think that the uni- 
 form practise of the whole American Church, for 
 near a century, sending their candidates near 3,000 
 miles for holy orders is more than a presumptive 
 proof that the Church here are, and ever have been, 
 of this opinion," etc.* 
 
 Dr. White, in his pamphlet, ** The Case of the 
 Episcopal Churches Considered," argued with per- 
 spicuity, but his reasons were principally drawn 
 from the Presbyterian armory. When he states 
 " that English Protestants, during the persecution of 
 Queen Mary, fled to Germany and Geneva," we un- 
 hesitatingly assert that most every one of them went 
 * Appendix to Bishop White's Memoirs, p, 282. 
 
ADOPTED IN AMERICA. 
 
 i6s 
 
 to Zurich and Frankfort. He affirms that the return, 
 ing exiles who had received sectarian ordination were 
 admitted to hold benefices in England, as in the 
 case of Whittingham, already referred to. He cites 
 the Law " 13th Elizabeth 12," which Non-Conform- 
 ists had endeavored to wrest from its original 
 context on the merest technicality in favor of 
 non-Episcopal ordination, etc.-^ 
 
 There is another instance of how little the good 
 Dr. White knew of ecclesiastical events outside his 
 own country, as on page 20 of his Memoirs he states, 
 " No sooner was it known in America that Great 
 Britain had acknowledged her independence, than a 
 few young gentlemen to the southward . . . applied 
 to the then Bishop of London, Dr. Lowth, for 
 orders." Dr. Lowth was Bishop of London, accord- 
 ing to^ Bishop Stubb's *' Registrum Sacrum Angli- 
 canum" (2d ed. 1897), from 1766 to 1777. Drs. 
 McConnell and McMaster, following in the footsteps 
 of Bishop White, are clearly in error when they 
 quote Dr. Lowth as Bishop of London in 1784. 
 
 As Bishop White, in his Memoirs (p. 86, 2d ed.) 
 claimed to be the '* proposer of the measure of intro- 
 ducing lay members into the first ecclesiastical as- 
 sembly in any of the States," the principle of which 
 he first advocated in a pamphlet already referred 
 to, it will be in order to examine step by step, to 
 
 * The Case, etc., is printed in full in Bishop Perry's N. D., p. 421. 
 
1 66 THE WORD PROTESTANT. 
 
 show how the separate fragments were gathered into 
 a collective body. The first thought that was given 
 to the subject in Pennsylvania was merely in con- 
 versation between Dr. White and Dr. Magaw on the 
 13th of November, 1783, which resulted in the pre- 
 liminary meeting of the clergy and vestries of Christ, 
 St. Peter's, and St. Paul's Churches, on the 31st of 
 March, 1784. The clergy present at this meeting 
 were the Rev. Dr. White, the Rev. Dr. Magaw, and 
 the Rev. Robert Blackwell. There were two laymen 
 from each parish invited, as follows : Matthew Clark- 
 son, William Pollard, Christ Church ; Dr. Clarkson, 
 John Chalnor, St. Peter's ; Lambert Wilmer, Esq., 
 Plunket Fleeson, Esq., St. Paul's. Matthew Clark- 
 son and Dr. Clarkson were not present, as they had 
 been detained by sickness. The supreme question 
 before this body of three clergymen and four laymen 
 was the urgent necessity of speedily adopting meas- 
 ures for the forming of a plan of ecclesiastical gov- 
 ernment for the Episcopal Church, if possible, with 
 the concurrence of the Episcopalians of the United 
 States in general, and to this end it was resolved to 
 send a circular-letter to the wardens and vestrymen 
 of the respective Episcopal congregations in the 
 State, which was entrusted to the Rev. Dr. White, 
 ch^airman, who issued the letter, inviting one or more 
 of each vestry throughout the state to meet in Christ 
 Church on Monday, the 24th day of May, 1784. 
 
ADOPTED IN AMERICA. 
 
 167 
 
 Two months previous to the preliminary meeting, 
 held in Philadelphia, the Rev. Abraham Beach, of 
 New Brunswick, New Jersey, wrote the following 
 letter to the Rev. Dr. White under date of January 
 26, 1784: — 
 
 *' Reverend Sir : — I always expected that, as soon 
 as the return of peace should put it in their power, the 
 members of the Episcopal Church in this country 
 would interest themselves in its behalf — would en- 
 deavor to introduce order and uniformity into it and 
 provide for a succession in the ministry. The silence 
 on this subject which hath universally prevailed, and 
 still prevails, is a matter of real concern to me, as it 
 seems to portend an utter extinction of that church 
 which I so highly venerate. As I flatter myself 
 your sentiments correspond with my own, I cannot 
 deny myself the satisfaction of writing you on the 
 subject. Every person I have conversed with is 
 fully sensible that something should be done, and 
 the sooner the better. For my own part, I think the 
 first step that should be taken, in the present unset- 
 tled state of the Church, is to get a meeting of as 
 many of the clergy as can be conveniently col- 
 lected. Such a meeting appears to be peculiarly 
 necessary in order to look into the condition of the 
 widow's fund, which may at present be an object 
 worth attending to, but will unavoidably dwindle to 
 nothing if much longer neglected. Would it not, 
 
1 68 THE WORD PROTESTANT, 
 
 therefore, be proper to advertise a meeting of the 
 corporation in the spring at Brunswick, or any other 
 place that may be thought more convenient, and en- 
 deavor to get together as many as possible of the 
 clergy, who are not members, at the same time and 
 place. A sincere regard to the interests of the 
 Church induces me to make these proposals, wishing 
 to be favored with your sentiments upon this sub- 
 ject. If anything should occur to you as necessary 
 to be done in order to put us upon an equal footing 
 with other denominations of Christians, and cement 
 us together in the bonds of love, I should be happy 
 in an opportunity of assisting in it." 
 
 Dr. White replied to the above communication on 
 the 7th of February, and the Rev. Abraham Beach 
 immediately communicated Dr. White's concurrence 
 in the movement to the Rev. Mr. Provost and the 
 Rev. Mr. Moore, of New York. In this letter of 
 Rev. Mr. Beach's, under date of March 22, 1784, he 
 says to Dr. White : 
 
 " In a letter I received from Mr. Blackwell, some 
 time ago, he proposed Tuesday, nth May, as a 
 proper time for the meeting, and acquiesced with my 
 proposal of Brunswick for the place. . . . Some 
 of the lay members may perhaps scarcely think it 
 worth their while to take so much trouble without a 
 prospect of immediate profit to themselves. I cannot 
 but flatter myself, however, that there are some still 
 
ADOPTED IN AMERICA. 169 
 
 who would wish to promote the interests of religion 
 in general to save the Church of which we are mem- 
 bers from utter decay, and consequently to promote 
 the real happiness and prosperity of the country. 
 Persons of this character will not, surely, withhold 
 their assistance at this very critical juncture," etc., etc. 
 
 The Rev. Mr. Beach wrote again to the Rev. Dr. 
 White, April 13, 1784: 
 
 " I have just received a letter from Mr. Provost 
 signifying his concurrence of our meeting at Bruns- 
 wick on Tuesday, May nth. I wish you would be 
 so good as to advertise it in one of your newspapers, 
 with an invitation to all clergymen of the Episcopal 
 Church, and perhaps you may think it proper to in- 
 vite respectable characters of the laity, as matters of 
 general concern to the Church may probably be dis- 
 cussed. ... I am much obliged to you for the 
 pamphlet (the Case of the Episcopal Churches, etc.) 
 you were so kind to send me. I had the pleasure of 
 reading it on its first publication, and am happy to 
 agree with you in every particular excepting the 
 necessity of receding from ancient usages. If this 
 necessity existed in time of war, I cannot think that 
 it does at present," etc. 
 
 The meeting proposed by the Rev. Mr. Beach 
 took place at New Brunswick, May 11, 1784, was 
 composed of ten clergymen and six laymen from the 
 States of New York, New Jersey, and Pennsylvania. 
 
70 
 
 THE WORD PROTESTANT. 
 
 The chief object of this meeting was the revival of 
 the corporation for the relief of the widows and 
 orphans of the clergy. A committee was also ap- 
 pointed to secure the cooperation of the whole 
 Church (especially Connecticut) in measures looking 
 to the formation and consolidation of the whole 
 Church. This committee was instructed to secure 
 the interest of the clergy and laity of the scattered 
 churches in a general meeting proposed to be held 
 in New York, October 5, 1784. Bishop White, in 
 his Memoirs, makes no allusion, in the account of 
 this New Brunswick gathering, to the plan and pur- 
 pose of union so ardently desired by the Rev. Mr. 
 Beach. 
 
 In pursuance with the previous invitation the 
 clergy and laity of Pennsylvania assembled at Christ 
 Church May 24, 1784. There were four clergy 
 men, viz., Dr. White of Christ Church, Rev. Wm. 
 Blackwell of St. Peter's, the Rev. Wm. Magaw of 
 St. Paul's, and the Rev. Jos. Hutchins of St. James, 
 Lancaster. There were twenty-one laymen present, 
 eight of whom represented the above named parishes 
 and the balance represented ten churches which 
 were nothing more than missions, as they were 
 entirely supported by the S. P. G. Dr. White was 
 chosen chairman, and Mr. William Pollard of Christ 
 Church, clerk. This was not the first formal con- 
 ference where the laity had been accorded the rights 
 
ADOPTED IN AMERICA. 171 
 
 and privileges of membership, but it was probably 
 the first meeting that had taken formal action on 
 parish representation, as a committee consisting of 
 four clergy and five laymen " resolved, that each 
 church shall have one vote, whether represented by 
 one or more persons ; or whether two or more 
 united congregations be represented by one man, or 
 set of men." 
 
 The result of the deliberations of the clergy and 
 laity, from the sundry congregations of the Episcopal 
 Church in the State of Pennsylvania, set forth a 
 series of fundamental rules or principles, which were 
 founded upon the Maryland " declaration of religi- 
 ous rights," but is more concisely expressed under 
 the following heads : 
 
 I. That the Episcopal Church in these states is 
 and ought to be independent of all foreign author- 
 ity, ecclesiastical or civil. 
 
 II. That it hath and ought to have, in common 
 with all other religious societies, full and exclusive 
 powers to regulate the concerns of its own com- 
 munion. 
 
 III. That the doctrines of the Gospel be main- 
 tained as now professed by the Church of England ; 
 and uniformity of worship be continued, as near as 
 may be, to the Liturgy of the said Church. 
 
 IV. That the succession of the ministry be agree- 
 ably to the usage which requireth the three orders 
 
172 THE WORD PROTESTANT. 
 
 of bishops, priests, and deacons ; that the rights and 
 powers of the same respectively be ascertained, and 
 that they be exercised according to reasonable laws, 
 to be duly made. 
 
 V. That to make canons or laws, there be no 
 other authority than that of a representative body 
 of the clergy and laity conjointly. 
 
 VI. That no powers be delegated to a general 
 ecclesiastical government except such as cannot 
 conveniently be exercised by the clergy and vestries 
 in their respective congregations. 
 
 (Signed) WILLIAM White, 
 
 Chairman, 
 
 The clergy of Maryland met again at Chester, 
 Ocl;ober, 1784, and adopted certain constitutions, in 
 many respects similar to those afterwards adopted 
 by the general convention. 
 
 The clergy of Massachusetts and Rhode Island 
 met at Boston and adopted substantially the same 
 principles that the Philadelphia convention had 
 adopted the previous May, 1784. It was stated at 
 this Boston meeting to be the unanimous opinion of 
 the clergy assembled ** that it is beginning at the 
 wrong end to attempt to organize our church before 
 we have obtained a head." ^ 
 
 At the New Brunswick meeting of May 11, 
 1784, it was unanimously agreed to before parting to 
 1 Bishop Leighton Coleman Hist, of Am. Ch., p. 143. 
 
ADOPTED IN AMERICA. 173 
 
 procure as general a meeting as might be, of clergy 
 and laity of the different states, in the city of New 
 York, on the 6th of October, 1784. The clergy 
 and laity of New York were to notify the brethren 
 eastward, and those of Philadelphia were to do the 
 same southward. According to invitation, the gen- 
 tlemen of the various states named below assembled 
 in the city of New York, October 5th, 1784. There 
 were present six clergymen and three laymen from 
 New York ; one clergyman and three laymen from 
 New Jersey; three clergymen and four laymen from 
 Pennsylvania ; two clergymen and one layman from 
 Delaware ; one clergyman from Maryland ; one 
 clergyman frdm Connecticut ; one clergyman from 
 Massachusetts and Rhode Island ; one clergyman 
 from Virginia " by permission." 
 
 The chief business of this convention was to 
 ** unite in a general ecclesiastical constitution, on the 
 following fundamental principles : " 
 
 I. That there shall be a general convention of the 
 Episcopal Church in the United States of America. 
 
 II. That the Episcopal Church in each State send 
 deputies to the convention, consisting of clergy and 
 laity. 
 
 III. That associated congregations in two or more 
 states may send deputies jointly. 
 
 IV. That the said Church shall maintain the 
 doctrines of the Gospel as now held by the Church 
 
174 THE WORD PROTESTANT. 
 
 of England, and shall adhere to the Liturgy of the 
 said Church, as far as shall be consistent with the 
 American Revolution and the constitutions of the 
 respective states. 
 
 V. That in every state where there shall be a 
 bishop duly consecrated and settled, he shall be 
 considered as a member of the convention ex officio- 
 
 VI. That the clergy and laity assembled in con- 
 vention shall deliberate in one body, but shall vote 
 separately; and the concurrence of both shall be 
 necessary to give validity to every measure. 
 
 VII. That the first meeting of the convention 
 shall be at Philadelphia, the Tuesday before the 
 feast of St. Michael next, etc. 
 
 Signed by order of the convention, 
 
 William Smith, D.D., 
 
 President, 
 
 The following committee was appointed to draw 
 up a constitution for the Church, and report the fol- 
 lowing September, 1785 : — 
 
 The Rev. Dr. Smith, Maryland; Mr. John De 
 Hart, New Jersey ; Rev. Mr. Parker, Massachusetts 
 and Rhode Island ; Mr. Robert Clay, Delaware ; 
 Rev. Dr. White, and Mr. Clarkson, of Pennsylvania ; 
 Rev. Mr. Provost, and Mr. Duane, of New York. 
 
 Subsequent to the New York meeting the clergy 
 and laity of the Church in Pennsylvania met at the 
 house of Dr. White on the 7th of February, 1785, 
 
ADOPTED IN AMERICA. 
 
 75 
 
 when it was resolved to send to every clergyman 
 and congregation in the state an account of the 
 New York meeting, and recommended that clergy 
 and deputies assemble in Philadelphia, May 23, 
 1785, to form an " Act of Association " in the State 
 of Pennsylvania. 
 
 This document begins as follows : — 
 
 " Whereas, by the late Revolution, the Protestant 
 Episcopal Church in the United States of America 
 is become independent, etc. ... It is therefore, 
 hereby determined, and declared by the clergy who 
 do now, or who hereafter shall sign this act, and by 
 the congregations who do now, or who hereafter 
 shall consent to this act, either by its being ratified 
 by their respective vestries, or by its being signed 
 by their deputies duly authorized, that the said 
 clergy and congregations shall be called and known 
 by the name of " The Protestant Episcopal Church,** 
 in the State of Pennsylvania. 
 
 This document was signed by five clergymen and 
 eleven laymen on the 24th day of May, in Philadel- 
 phia, I7&5.^ 
 
 Dr. White sent this Act of Association to the vari- 
 ous clergy throughout the states. 
 
 The Rt. Rev. Bishop Seabury arrived at his home 
 in Connecticut some time in July, 1785, and very 
 soon after invited his clergy and the brethren of the 
 1 Bishop Perry's Notes and Documents, pp. 40-43. 
 
176 THE WORD PROTESTANT. 
 
 Southern States to meet with him in Middletown, 
 Conn., August 3, 1785. The reply of the Phila- 
 delphia clergy was an invitation to those of Connec- 
 ticut to come to the approaching general convention 
 in September. Dr. White's pamphlet was seemingly 
 unknown to Seabury until his return, and having 
 read it he undertook to refute Dr. White's presby- 
 terian polity in a series of letters. On the 19th of 
 August he wrote: "The two points about which 
 I am most concerned are, your circumscribing 
 the Episcopal power within such narrow bounds, 
 depriving the bishop of all government in the Church 
 except as a presbyter, and your subjecting him and 
 yourselves to be tried before a convention of pres- 
 byters and laymen. If these two points are adhered 
 to ... it will either fall into parties and dissolve, 
 or sink into real Presbyterianism." On the 15th of 
 August the Bishop had written Dr. Smith, of Chester, 
 Md., who was seemingly very much exercised about 
 the Church's property, as one paragraph reads : I can 
 see no good ground of apprehension concerning the 
 titles of estates or emoluments belonging to the 
 Church in your state. Your Church is still the 
 Church of England, subsisting under a different civil 
 government. We have in America the Church of 
 Holland, of Scotland, of Sweden, of Moravia, and 
 why not of England ? Our being of the Church of 
 England no more implies dependence on, or subjec- 
 
ADOPTED IN AMERICA. lyy 
 
 tion to England, than being of the Church of Holland 
 implies subjection to Holland. In case it should 
 appear that Bishop Seabury was alone in his con- 
 tention with Dr. White, we quote one paragraph 
 from the Rev. Dr. Chandler, of Elizabethtown, 
 New Jersey, September 20, 1785, in which he re- 
 produces a sentence from Hooker, viz. : — "A Bishop 
 is a Minister of God, unto whom, with perma- 
 nent continuance, is committed a power of chiefly 
 government over presbyters as well as laymen, a 
 power to be by way of jurisdiction, a Pastor even to 
 pastors themselves." Chandler quotes " Sage " and 
 other authors against " Baxter " and finally entreats 
 Dr. White not to give his consent to rob Episcopacy 
 of its essential rights.^ 
 
 The meeting of the first general convention was 
 anticipated with much interest throughout the whole 
 country, and was composed of sixteen clergy and 
 twenty-six laymen from New York, New Jersey, 
 Pennsylvania, Delaware, Maryland, Virginia, South 
 Carolina, as follows : — 
 
 New York, one clergyman, one layman ; New 
 Jersey, two clergymen, one layman; Pennsylvania, 
 five clergymen, thirteen laymen ; Delaware, one 
 clergyman, six laymen; Maryland, five clergymen, 
 two laymen ; Virginia, one clergyman, one layman ; 
 South Carolina, one clergyman, two laymen. 
 » Bishop Perry's Notes and Documents, pp. 69-87. 
 
178 
 
 THE WORD PROTESTANT. 
 
 When the committee reported on what has ever 
 since been known as the "■ Proposed Book " (which 
 was never ratified as the service book of the Ameri- 
 can Church), it was entitled, '' Alterations in the 
 Book of Common Prayer and Administration of the 
 Sacraments, and other Rites and Ceremonies of the 
 Church, According to the Use of the Church of 
 England, Proposed and Recommended to the Prot- 
 estant Episcopal Church in the United States of 
 America." As Dr. Smith, Dr. White, and Dr. 
 Wharton were responsible for the Alterations and 
 Amendments to the Prayer Book, a voluminous cor- 
 respondence was entered into concerning the same. 
 On the 28th of October Dr. Smith wrote Dr. White 
 concerning the word " Catholic *' in the words " Good 
 Estate of the Catholic Church," which had been 
 objected to in a Maryland convention. " Although 
 considered intelligible enough to many, yet it is not 
 approved of by many others, on account of the vul- 
 gar application of it to one particular church." 
 About the loth of February, 1786, Dr. White sends 
 Dr. Smith the Common Prayer with some queries 
 (Page 10, Prot. Ep. Churches) : '' Would it not be 
 better in ye singular number — at least it should be 
 so when we speak of ye acts of ye late convention, 
 in order to harmonize with ye phraseology of ye con- 
 stitution ? " Dr. Smith replied to this in March, 
 1786: ''Protestant Episcopal Churches should be 
 
ADOPTED IN AMERICA. 179 
 
 in the singular number; and yet if all our New 
 England brethren should not join us, they may say 
 we take too much on us to call seven or eight States 
 the whole Protestant Episcopal Church of America. 
 I do not remember the connection of the paragraph ; 
 but if it be churches, in the plural, some such idea 
 must have been in my head ; or it is a mistake of the 
 pen. Make this and other like things consistent to 
 your best judgment ; for I know you will not Aitken- 
 ize (Aitken, a printer) anything, being too judicious 
 to put a patch that would not consort with the gar- 
 ment at large." 
 
 The first time in which all the churches are spoken 
 of as " One Body " was at the conference held at 
 New York, October 6, 1784, when certain "funda- 
 mental principles" were adopted as a basis for a con- 
 stitution, and the second time was at Philadelphia, 
 May 24, 1785, when the Pennsylvania delegates rati- 
 fied these previous recommendations. 
 
 The name " Protestant " was made familiar to 
 Wilmer, Smith, and others by colloquial usage in 
 Maryland particularly, where Roman Catholics were 
 struggling for toleration and recognition. The terms 
 Protestant and Catholic were used generally to ex- 
 press the zenith and nadir of ecclesiastical polities. 
 The title '' Roman Catholic " was ordinarily applied 
 to that section of the church in Maryland that claimed 
 the Italian headship before the "Bill of Rights" 
 
l8o THE WORD PROTESTANT. 
 
 granted toleration, just as every deed, will, and con- 
 tract have borne it ever since. There is a record of 
 Protestants, *'The Servants of Cornwallis,'* assem- 
 bling for mutual edification as early as 1638, A. D. 
 In 1642 we find a small colony disturbed by an 
 attempt to deprive certain Protestant Catholics of 
 the use of their chapel, and to despoil them of the 
 books of the same. Bozman thinks this term can 
 only mean the members of the Church of England. 
 Henry Moore, the Jesuit, writing to Rome in 1642, 
 speaks of English churchmen as heretics. This was 
 some eight or ten years after the first Roman Cath- 
 olic emigrants arrived in the chartered colony. 
 When the civil war broke out in England anti-Cath- 
 olic measures were enacted by the Legislature of 
 Maryland, but the restoration of 1660 brought them 
 a more liberal policy. Alsop (J esuit), writing in i (^6, 
 refers to certain heretics of Maryland by calling them 
 " Protestant Episcopal," which was equivalent to 
 *' Protestant Catholic," as used in the colony in 
 1642. Maryland had become the refuge of Jesuits, 
 but the Roman Catholics of the State had always 
 borne a threatening aspect to the minds of all Prot- 
 estants, and it was a simple matter to raise a war-cry 
 against them at any time. When William of Orange 
 was about to invade England, the people of Mary- 
 land feared that the State would be placed in antag- 
 onism to the movement by Lord Baltimore, who was 
 
AD OPTED IN AMERICA. \ 8 1 
 
 a Romanist, on account of the existing enmity be- 
 tween France and England. A society was there- 
 fore formed in Maryland for " The Defense of the 
 Protestant Religion and the Asserting of the Right 
 of King William and Queen Mary to the Province of 
 Maryland and all the English Dominions." Although 
 Lord Baltimore had been made proprietary governor, 
 he never resided in, or even visited, Maryland. In 
 1684 Lord Baltimore was ordered to place all offices 
 in the hands of Protestants in Maryland. The adop- 
 tion of the title " Protestant Episcopal " in the State 
 of Pennsylvania was clearly an usurpation of the 
 first principles of right, as the Moravians, who at 
 that time occupied Nazareth and Bethlehem were 
 known in law as "Protestant Episcopal" as an 
 act of Parliament passed on the 12th day of May, 
 in the twenty-first year of the reign of George 
 IL, 1747, enacted . . . "And, whereas, the said con- 
 gregations are an ancient Protestant Episcopal 
 Church, which has been countenanced and relieved 
 by the kings of England, your Majesty's prede- 
 cessors. . . . Every person being a member of 
 the said Protestant Episcopal Church, known by the 
 name of Unites Fratrum, or United Brethren," 
 etc., etc. ^ The Moravian Church, which had a center 
 of worship at Salem, North Carolina, was generally 
 known as a church having bishops, and were called 
 
 » Phila. Hist. Soc, E. 6135. 
 
1 82 TBE WORD PROTESTANT, 
 
 by Johnson, of Stratford, and Caner, of Boston, 
 Protestant Episcopalians, about 1764. The Rev. 
 James Jones Wilmer, the proposer of our church's 
 title, was brought up as a churchman, and ordained 
 in 1773. His name disappears from church records 
 in 1784, but it occurs a number of times in docu- 
 ments and letters at present in possession of the 
 State of Maryland. On the 17th day of March, 
 1777, ^^ applied to the General Assembly for per- 
 mission to act as chaplain to the Annapolis first 
 regiment of foot. On the 31st of July, 1778, he 
 applied to the Hon. Council for a passport for him- 
 self and family to Europe. The pass, " by the 
 opportunity of a British flag of truce," is dated 
 Elizabethtown, March 5, 1779. On the 26th of 
 July, 1779, Wilmer accused William Sluber, of Ches- 
 terton, of high treason. Sluber appeared at Annap- 
 olis and cleared himself. On the 21st of May, 1781, 
 he wrote to Governor Lee apologizing for his 
 ignorance in the forms of court business, and finally 
 assures him that he is not merely politically, but 
 personally a friend of his Excellency's person and 
 government. June 14, 1784, he instructs the dele- 
 gates from St. George's and St. John's, Harford 
 County, to use their endeavors to maintain the purity 
 of the Episcopal Church, consistent with the har- 
 mony of the state, as the Protestant Episcopal 
 Church has an equal right with other denominations. 
 
ADOPTED IN AMERICA, 183 
 
 to retain her form and ceremonies.^ The next time 
 we hear of James Jones VViimer he had become a 
 Swedenborgian, and, according to his own record, 
 preached the first sermon in the court-house of 
 Baltimore, the first Sunday in April, 1792. Sweden- 
 borg died in 1772, and Wilmer, having secured 
 " memorable relations of Baron Swedenborg," was 
 led to renounce his church, probably for reasons of 
 united Christendom, as given in his notes appended 
 to the sermon : ** On the clearest evidence of Scrip- 
 ture, I am entirely satisfied of the authenticity of 
 the heavenly doctrine of the New Jerusalem Church, 
 and that they are of the last (highest) importance to 
 every seeking soul that pants after a glorious immor- 
 tality." It is singular that in the small society exist- 
 ing in this place, there are members from almost 
 every denomination. This shows how it meets the 
 hearts of believers and is wisely calculated to establish 
 a universal church." ^ Latitudinarian and Unitarian 
 principles had been long nurtured in Maryland, as in 
 other sections further north. Hoadley, Bishop of 
 Bangor, who had denied the existence of any visible 
 church, and had scoffed at the maintenance of ortho- 
 dox tests, and the claims of church government, as 
 early as 171 7, was the accepted authority in matters 
 ecclesiastical. The Church of England that was 
 
 * See Archives of the State deposited at present in Hist. Society, 
 Baltimore, Md. 
 
 • Sermon— Ridgway Branch Phila. Lib., Al. 54231-a 
 
1 84 THE WORD PROTESTANT, 
 
 first planted in these American colonies, was part of 
 the true vine, as we profess in our creeds, the one 
 Holy, Catholic, and Apostolic Church, and, on their 
 becoming free and independent of the British Crown, 
 the church which had taken the most interest and 
 active part in that separation, should have logically 
 and legally preserved her rightful title, '* The Amer- 
 ican Church." This can in no sense be called pre- 
 sumption, but should be most carefully considered 
 by those who talk most of unity. If possession is 
 nine-tenths in law, certainly the Episcopal Church of 
 these United States has the prior claim. The conti- 
 nent of North America was discovered by Sir John 
 Cabot, on the 24th of June, 1497 — St. John Baptist 
 Day. On this discovery England based her claims 
 to possession. From the 23d day of June, 1579, the 
 Rev. Francis Fletcher, a priest of the Church of 
 England, said morning and evening prayers, for six 
 weeks, for the sailors and savages on the shore of 
 Drake's Bay, California. In the year 1606, James I. 
 of England created two charter companies, to whom 
 he gave the sea-coast from the most eastern point of 
 Maine to Wilmington, South Carolina, extending 
 westward to the Pacific Ocean. On the 14th day of 
 May, 1607, the Rev. Robert Hunt, who accompanied 
 Sir Walter Raleigh to the New World, conducted 
 the first service from the Anglican Book of Common 
 Prayer, at Jamestown, Virginia, in the presence of 
 
AD OPTED IN AMERICA, 1 8 5 
 
 105 souls. It was here the first church was built, 
 and a second followed it by command of Lord Dela- 
 ware, in 1 610. 
 
 The first Dutch settlements on the Hudson were in 
 1 61 4. The New England colony of Anabaptists and 
 Independents, at Plymouth, was in 1620. The 
 Swedes settled Western Pennsylvania, and Wilming- 
 ton, Del., 1623-1633. The first Roman Catholic 
 bishop consecration for the American Colonies, took 
 place in the chapel of Lulworth Castle, by the 
 Rt. Rev. Dr. Charles Wamsley, Bishop of Rama 
 (titular bishop), Senior Vicar Apostolic in England, 
 on Sunday, the 15th day of August, 1790. In the 
 course of the ordination sermon, the preacher said that 
 Andrew White, an EngHsh Jesuit, accompanied the 
 first colonists to Maryland, in 1632, and in 1720 
 R. F. Grayton, and others, introduced Roman 
 Catholicism into Pennsylvania. Dr. John Carroll 
 was the first Father and Bishop in the new church in 
 America, and we notice that he was consecrated by 
 one bishop, which was contrary to primitive practise 
 and canons of Nicaea.^ 
 
 Somerset County, Maryland, the cradle of Ameri- 
 can Presbyterianism, was first settled by the followers 
 of Calvin, about 1670. A few, however, may have 
 made their way into Virginia and Massachusetts in 
 
 * Pamphlet, printed by J. P. Coghlan, London, 1790, in the Bishop 
 Whittingham Library, Baltimore, Md. 
 
1 86 THE WORD PROTESTANT, 
 
 advance of this movement. The Quakers, under 
 Penn, settled in Pennsylvania in 1682, and the first 
 Moravian missionaries could not have started for the 
 American Colonies before 1735 A. D. The history 
 of the name " Protestant Episcopal " should be easily 
 disposed of. The guiding hand in the composition 
 of the " Proposed Book " was the Rev. Dr. Smith 
 of Maryland, who was requested to read the service 
 for the first time on Friday, October 7, 1785. Two 
 days previous to this a committee of clerical and lay 
 deputies, in the name of the Protestant Episcopal 
 Church in America, drew up an address directed to 
 the Archbishops and Bishops of the Church of Eng- 
 land, requesting them to confer the Episcopal char- 
 acter on such persons as they might recommend. 
 The bishops in their reply use the designated title, 
 and express their deepest solicitude and sincere af- 
 fection for the American Church, "■ but," they said, 
 '* we cannot but be extremely cautious, lest we 
 should be the instruments of establishing an ecclesi- 
 astical system, which will be called a branch of the 
 Church of England, but afterwards may possibly ap- 
 pear to have departed from it essentially, either in 
 doctrine or in discipline." This reply was read to 
 the convention held in Philadelphia on Tuesday, 
 June 20, 1786. On the following Friday the de- 
 bate on the constitution was renewed and continued. 
 Sec. IX. Instead of the words ** to be the desire," 
 
ADOPTED IN AMERICA, 187 
 
 insert — to be the general desire. After the words 
 *' Therefore the," delete the whole subsequent part of 
 the section, and in place thereof insert as follows : 
 Book of Common Prayer, and Administration of 
 Sacraments, and other rites and ceremonies, as 
 revised and proposed to the use of the Protestant 
 Episcopal Church, at a convention of the said 
 Church, in the States of New York, New Jersey, 
 Pennsylvania, Delaware, Maryland, Virginia, and 
 South Carolina, may be used by this Church, in such 
 of the states as have adopted, or may adopt, the 
 same in their particular conventions, till further pro- 
 vision is made in this case, by the first general con- 
 vention which shall assemble with sufificient power 
 to ratify a Book of Common Prayer for the Church 
 in these States. The fourteen clergy and twelve lay- 
 men assembled in Philadelphia June 20, 1786, who 
 represented seven States, did not consider the pre- 
 vious assembly of September, 1785, as a general 
 convention, according to sec. ix. of the constitu- 
 tion.^ 
 
 The General Convention met at Wilmington, 
 Delaware, October 10, 1786, at which there were 
 present, clergy and laymen, from six of the states as 
 follows ; New York, one clergyman, two laymen ; 
 New Jersey, two clergymen, three laymen ; Penn- 
 sylvania, three clergymen, three laymen ; Delaware, 
 'Journal of the June Convention, Phila. Hist. Soc, E. 339. 
 
I88 "^HE WORD PROTESTANT, 
 
 two clergymen, two laymen ; South Carolina, three 
 clergyman, one layman. 
 
 The Rev. Dr. Smith of Maryland was present, but 
 he was disfranchised on the ground of inconsistency 
 with the fundamental articles, as a state could not 
 be represented by a clerical deputy only. It was 
 this convention at Wilmington that restored the 
 Creeds in their integrity to the Book of Common 
 Prayer, and the " Proposed Book " which had been 
 submitted by the Rev. Dr. Smith, Dr. Wharton, and 
 Dr. White was permanently laid aside, and we main- 
 tain that the title which accompanied that work 
 should have disappeared with it. The English Book 
 of Common Prayer was again taken up in 1789, and 
 was made the basis of all future revision. 
 
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