Episcopalians.

Episcopalians.That form of Church polity, in which the ministry is divided into the three orders of Bishops, Priests, and Deacons, each having powers and duties, distinct from the others, the Bishops being superior to the Priests and Deacons, and the immediate source of all their authority, is calledEpiscopacy, and those who adhere to this polity, are calledEpiscopalians.It is believed, by Episcopalians, that the Savior, when upon earth, established a Church, or Society, of which He was the Ruler and Head, and with which He promised to be, till the end of the world. They believe, that, during the forty days in which He remained upon earth, after His resurrection,“speaking”to His disciples“of the things pertaining to the kingdom of God,”He gave them such directions for the government and management of this Society, or Church, as were necessary; which directions, they implicitly followed: and that, from their subsequent practice, these directions of the Savior, whatever they may have been, are to be ascertained.“That it was the design of our blessed Redeemer to continue a ministry in the Church, after His ascension, is a truth, for which we ask no better proof, than that furnished by the narratives of the Evangelists, and the practice of the Apostles. If, then, a ministry, divinely authorized, was to exist, it is equally evident, that it would assume some definite form. It would consist, either of a single grade of office, in which every person ordained would have an equal share in its functions and prerogatives; or, of two, three, or more grades, distinguished from each other by degrees of authority and peculiarities of duty.”There must, also, exist,somewhere, the power of transmitting the ministry, by ordination. Among those, who suppose there is but one grade of office, this power is lodged in every minister. By Episcopalians, the power is confined to the highest order of the[pg 027]ministry,—the Bishops. It is evident, that the Savior could not have established both these different modes; and therefore both cannot possibly be correct.“To suppose, that He, who is the Fountain of all wisdom, could have been the Author of such inevitable disorder,—a kind of disorder which must ever keep the axe at the root of thatunityfor which He prayed,—is not only an absurdity, but an opinion equally repudiated by all parties.”“It is manifest,”therefore,“that whatever may prove itself to betheform of ministry, established and authorized by Jesus Christ, every other must be altogether void of such authority, and based simply on human appointment.”That this Church, or Society, might endure, it must be provided with a well-arranged organization, or form of government, and consist of officers and members. No society can exist, without this; and the powers and duties of the officers should be well defined, and so adjusted, as to promote, in the best manner, the permanent good of the society. That this Society might endure forever, some provision must be made for the renewal of its officers, so that, when any were taken away, by death, their places might be supplied with suitable successors. That the Savior made all necessary provision for these purposes, there can be no doubt; and that the organization which He directed His Apostles to establish, was Episcopal, is easily susceptible of proof.Throughout the Bible, different orders in the ministry are recognized or referred to. Under the Jewish dispensation, (which, be it remembered, was established by God Himself,) there were the three orders of High Priest, Priests, and Levites. When the Savior was upon earth, He was the visible head of the Church,—the“Bishop and Shepherd of our souls,”—and the Apostles and seventy Disciples were the other two orders. After his ascension, the Apostles became the visible heads of the Church, the lower orders being Bishops, (called also Priests or Presbyters, and Elders,) and Deacons. When the Apostles were called hence, their successors did not assume the name or title of Apostle, but took that of[pg 028]Bishop, which thenceforth was applied exclusively to the highest order of the ministry, the other two orders being the Presbyters (Priests or Elders) and Deacons. Thus it has continued to the present day.It is worthy of remark, that“early writers have been careful to record the ecclesiastical genealogy or succession of the Bishops, in several of the principal Churches. Thus, we have catalogues of the Bishops of Jerusalem, Antioch, Rome, &c.; though it does not appear that the Presbyters and Deacons of those Churches were honored with any similar notice.”In like manner, catalogues of temporal Rulers are preserved, when the names of officers subordinate to them are suffered to pass into oblivion. It is easy to trace back the line of Bishops, by name, from our own day, up to the Apostles themselves.There is no ancient writer on ecclesiastical matters, who does not speak of the division of the ministry into different and distinct Orders, and of certain individuals as Bishops of particular Churches; or who mentions, as existing at the same time, and in the same Churches, any other persons by the same name of Bishops.But, it is to be observed, that it is not only necessary that a Church should preserve the true Order in the Ministry, but also that it retain the true faith. For a true faith and true Order are both necessary to constitute a Church. All the heretical sects of the ancient Church had the Apostolic Ministry; but, when they departed from the true faith, they were excluded from the communion of the Church.“The Arians, the Donatists, the Novatians, &c. &c., were all Episcopal in their Ministry, and in this respect differed in nothing from the Orthodox Catholic Church. Their grand error lay in the want of that union of OrderandFaith, which are essential to the being of a Church.”An external commission, conveyed by Episcopal consecration or ordination, is considered necessary to constitute a lawful ministry; and it is therefore declared, by the Church, that“no man shall be accounted or taken to be a lawful[pg 029]Bishop, Priest, or Deacon, in this Church, or suffered to execute any of said functions,”unless he has“had Episcopal consecration or ordination;”and the power of ordaining, or setting apart to the ministry, and of laying on hands upon others, is vested in the Bishops.Theministryis of Divine appointment, and consists of three orders, only,—Bishop, Priest, and Deacon. Thegovernmentis of human regulation, and may be modified as circumstances require. Other officers may be appointed, and the manner in which ministers are invested with their jurisdiction may be varied. To use the language of the Episcopal Church in the United States, in the Preface to her Book of Common Prayer,“It is a most invaluable part of that blessed liberty, wherewith Christ hath made us free, that, in His worship, different forms and usages may, without offence, be allowed, provided the substance of the faith be kept entire; and that, in every Church, what cannot be clearly determined to belong to Doctrine, must be referred to Discipline; and therefore, by common consent and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may seem most convenient for the edification of the people,‘according to the various exigencies of times and occasions.’... The particular Forms of Divine Worship, and the Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent and alterable, and so acknowledged, it is but reasonable, that, upon weighty and important considerations, according to the various exigencies of times and occasions, such changes and alterations should be made therein, as to those, who are in places of authority should, from time to time, seem either necessary or expedient.”In the Church of England, there are Archbishops, Deans, and various other officers and titles of office; but these are of local authority, and do not interfere with the three Divinely-appointed orders. To use the language of Hooker,“I may securely, therefore, conclude, that there are, at this day, in the Church of England, no other than the same degrees of ecclesiastical orders, namely, Bishops, Priests, and Deacons,[pg 030]which had their beginning from Christ and His blessed Apostles themselves. As for Deans, Prebendaries, Parsons, Vicars, Curates, Archdeacons, and such like names, being not found in the Scriptures, we have been thereby, through some men's errors, thought to allow ecclesiastical degrees not known nor ever heard of in the better ages of former times. All these are in truth but titles of office,”admitted“as the state of the Church doth need, degrees of order still remaining the same as they were from the beginning.”Two hundred years ago, Hooker gave the following challenge, which has never yet been accepted:—“We require you to find but one Church upon the face of the whole earth that hath not been ordered by Episcopal regiment since the time that the blessed Apostles were here conversant.”And though, says Bishop Doane, departures from it, since the time of which he spoke, have been but too frequent and too great,“Episcopal regiment”is still maintained as Christ's ordinance, for the perpetuation and government of his Church, and is received as such by eleven twelfths of the whole Christian world. For a period of fifteen hundred years after the Apostolic age, ordination by Presbyters was totally unknown, except in a few crooked cases, where the attempt was made, and followed by instant condemnation from the Church, and the declaration that they were utterly null and void. There was no ministry in existence, before the era of the Reformation, but that which had come down direct from the Apostles, that is, the Episcopal. This is admitted by nearly all the opponents of Episcopacy.The Episcopal Church in the United States, agrees with that of England, in doctrine, discipline, and worship, with some few unessential variations. Their Ritual, or Form of Worship, is the same, except that some few parts have been omitted for the sake of shortening the service, or for other reasons. Changes became necessary in the prayers for Rulers, in consequence of the independence of the United States.The different Episcopal parishes in each of the United States, (except in some of the newly-settled parts of the[pg 031]Country, where two or more States are united for this purpose,) are connected by a Constitution, which provides for a convention of the clergy and lay delegates from each parish in the State or Diocese. This Convention is held annually, and regulates the local concerns of its own Diocese, the Bishop of which, is the President of the Convention. The Conventions of the different Dioceses elect Deputies to a General Convention, which is held once in three years. Each Diocese may elect four Clergymen and four Laymen, as delegates, who, when assembled in General Convention, form what is called the“House of Clerical and Lay Deputies,”each Order from a Diocese having one vote, and the concurrence of both being necessary to every act of the Convention. The Bishops form a separate House, with a right to originate measures for the concurrence of the House of Clerical and Lay Deputies, each House having a negative upon the other, as in the Congress of the United States. The whole Church is governed by Canons, framed by the General Convention. These Canons regulate the mode of elections of Bishops, declare the age and qualifications necessary for obtaining the orders of Deacon or Priest, the studies to be previously pursued, the examinations which each candidate is to undergo, and all other matters of permanent legislation. Deacon's orders cannot be conferred on any person under the age of twenty-one, nor those of Priest before that of twenty-four. A Bishop must be at least thirty years of age. Prejudices have prevailed against the Episcopal Church, and probably still exist in the minds of some persons, from an impression, that Episcopacy is not congenial with a republican form of government, and the civil institutions of our Country. But, that this is an erroneous opinion, will be evident, to any one who will carefully and impartially examine the subject. It will he seen, from what has been stated above, that its Constitution is founded on the representative principle, and is strikingly analogous to the form of government of the United States.“In thepermanentofficial stations of the Bishops and Clergy in her legislative bodies, our own[pg 032]Church,”says Bishop Hobart,“resembles all other religious communities, whose clergy also are permanent legislators. But, in some respects, she is more conformed than they are to the organization of our civil governments. Of these, it is a characteristic, that legislative power is divided between two branches. And it is a peculiar character of our own Church, that her legislative power is thus divided. Again, a single responsible Executive characterizes our civil constitutions. The same feature marks our own Church, in the single Episcopal Executive in each Diocese, chosen, in the first instance, by the Clergy and representatives of the Laity. Nor are these the only points in which the Bishop of our Church may feel pleasure in asserting the free and republican constitution of our government; for, in our ecclesiastical judicatories, the representatives of the laity possess strict coordinate authority,—the power of voting as a separate body, and of annulling, by a majority of votes, the acts of the Bishops and Clergy.”The doctrines of the Episcopal Church are contained in the Thirty-nine Articles of Religion, subjoined to this notice. See Book of Homilies, the Canons of the Church, Archbishop Potter's Discourse on Church Government, Hooker's Ecclesiastical Polity, Daubeny's Guide to the Church, Burton's Early English Church, the Church Dictionaries of Rev. Dr Hook and Rev. Mr. Staunton, Bishop Onderdonk's Episcopacy Examined and Reexamined, and other similar works.Historical Notice Of The Church In The United States.Though the greater proportion of the early emigrants to this Country were opposed to the form of religious worship established in the Mother Country, some of them were devoted adherents of that establishment, and Episcopal churches existed, of course, in several of the Colonies, at an early period, although, from the opposition made to them by the other emigrants, and from other causes, the number was not so considerable as might have been expected under different circumstances. At the commencement of the Revolutionary[pg 033]War, there were not more than eighty parochial clergymen North and East of Maryland; and these, with the exception of those in the towns of Boston and Newport, and the cities of New York and Philadelphia, derived the principal part of their support from England, through the“Society for the Propagation of the Gospel in Foreign Parts,”an old and venerable Institution, yet in existence, and still zealously engaged in spreading the Gospel to the utmost parts of the earth. In Maryland and Virginia, the members of the Church were much more numerous, than in the other parts of the Country, and the clergy were supported by a legal establishment.The distance of this from the Mother Country, and the consequent separation of the members of the Church from their parent stock, which rendered them dependent for the ministry upon emigrations from England, or obliged them to send candidates to that Country, for Holy Orders, operated as a serious obstacle to the increase of the Church here. All the clergy of this Country were attached to the diocese of the Bishop of London, who thus became the only bond of union between them; but his authority could not be effectually exerted, at such a distance, in those cases where it was most needed; and, for these and other reasons, several efforts were made by the clergy to obtain an American Episcopate. But the jealousy with which such a measure was regarded by other denominations, and the great opposition with which it consequently met, prevented the accomplishment of the design. When, however, the tie, which had thus bound the members of the Church together in one communion, had been severed, by the independence of the United States, it was necessary that some new bond of union should be adopted; and renewed efforts were made to procure an Episcopate.The clergy of the Church in Connecticut, at a meeting held in March, 1783, elected the Rev. Samuel Seabury, D. D., their Bishop, and sent him to England, with an application to the Archbishop of Canterbury for his consecration[pg 034]to that holy office. The English Bishops were unable to consecrate him, till an Act of Parliament, authorizing them so to do, could be passed; and he then made application to the Bishops of the Church in Scotland, who readily assented to the request, and he was consecrated by them, in Aberdeen, on the 14th of November, 1784. The Prelates, who were thus the instruments of first communicating the Episcopate to this Country, were, the Right Reverend Robert Kilgour, D. D., Bishop of Aberdeen, the Right Reverend Arthur Petrie, D. D., Bishop of Ross and Moray, and the Right Reverend John Skinner, D. D., Coadjutor Bishop of Aberdeen. Bishop Seabury returned to this Country, immediately after his consecration, and commenced his Episcopal duties without delay.A few clergymen of New York, New Jersey, and Pennsylvania, having held a meeting at Brunswick, N. J., on the 13th and 14th of May, 1784, for the purpose of consulting in what way to renew a Society for the support of widows and children of deceased clergymen, determined to procure a larger meeting on the 5th of the ensuing October, not only for the purpose of completing the object for which they had then assembled, but also to confer and agree on some general principles of a union of the Church throughout the States. At this latter meeting, a plan of ecclesiastical union was agreed upon, with great unanimity; and a recommendation to the several States, to send delegates to a general meeting, at Philadelphia, in September, 1785, was adopted.At the meeting, in Philadelphia, in September and October, 1785, there were present, deputies from seven of the thirteen States. This Convention framed an Ecclesiastical Constitution, recommended sundry alterations in the Book of Common Prayer, to adapt it to the local circumstances of the Country, now severed from the parent State, and also took some measures towards procuring the Episcopate from England. An Address was forwarded to the English Bishops, through his Excellency John Adams, then Minister to England, and afterwards President of the United States[pg 035]who zealously used his influence to promote the views of the Convention.Another Convention was held in Philadelphia, in June, 1786, at which, a Letter was read, from the Archbishops and Bishops of England, in answer to the Address forwarded from the preceding Convention; and another Address to the same Right Reverend Prelates, was adopted, to accompany the Ecclesiastical Constitution now finally agreed upon. This Convention then adjourned, to meet again whenever answers should be received from England. The next meeting was held at Wilmington, in Delaware, in October, 1786, at which, Letters from the English Prelates were read, and also an Act of Parliament, authorizing the consecration of Bishops for foreign places. Sundry further amendments and modifications of the Ecclesiastical Constitution, and Book of Common Prayer, were agreed upon, another Address to the English Prelates was adopted, and testimonials signed for three clergymen, who had been elected Bishops by their respective Dioceses. Two of these clergymen proceeded to England, in the course of the next month; and, after some further delays, all difficulties were finally removed, and the Rev. William White, D. D., of Philadelphia, and the Rev. Samuel Provoost, D. D., of New York, having been elected to the Bishoprics of Pennsylvania and New York, were consecrated to their high and holy office, on the fourth of February, A. D. 1787, in the chapel of the Archiepiscopal palace at Lambeth, by the Most Reverend John Moore, D. D., Archbishop of Canterbury, assisted by the Most Reverend William Markham, D. D., Archbishop of York, the Right Reverend Charles Moss, D. D., Bishop of Bath and Wells, and the Right Reverend Charles Hinchliff, D. D., Bishop of Peterborough. The newly-consecrated Bishops returned to America, April 7, 1787, and soon after, began the exercise of their Episcopal functions in their respective dioceses.Of these three original Bishops of the Church, Bishop Seabury discharged his Episcopal duties between nine and ten[pg 036]years, and died, February 25, 1796. Bishop White continued to be as a patriarch of the Church for many years, his life having been prolonged to the age of 88, and the discharge of his Episcopal functions having continued forty-nine years. He died, July 17, 1836. Bishop Provoost died, September 6, 1815, in the twenty-ninth year of his Episcopate.The first triennial Convention of the Church was held in July and August, 1789, and the sessions of this body continue to be regularly held every three years. Rev. James Madison, D. D., was consecrated Bishop of Virginia, by the Archbishop of Canterbury, September 19, 1790, and died March 6, 1812. Rev. Thomas John Claggett, D. D., of Maryland, was the first Bishop consecrated in the United States, having been elevated to that holy Order by the Right Reverend Bishops Provoost, Seabury, White, and Madison, in New York, September 17, 1792; since which time, thirty-three Bishops have been consecrated, making the whole number, thirty-eight, of whom twenty are now living. For the succession of Bishops, from the first establishment of the Church, to the present day, seeStatistics.The last General Convention was held in New York, in October, 1841, at which time, there were present, twenty-one Bishops, and 79 clerical and 57 lay members. The Bishops reported the consecration of 93 churches, the ordination of 355 clergymen, and the confirmation of 14,767 persons, in the years 1838 to 1841. The whole number of clergymen, at the present time, (1842,) is 1114. Other facts of interest, in relation to the Church in this Country, will be found among theStatisticsof this volume; and for more full information, the reader is referred to“Swords's Pocket Almanack, Churchman's Register, and Ecclesiastical Calendar,”a valuable little manual, published annually, and to the“Churchman's Almanack,”also published annually; and for historical notices, reference may be made to Bishop White's“Memoirs of the Protestant Episcopal Church,”Journals of the General, and State Conventions, Hawks's Ecclesiastical History of different States, and other similar works.[pg 037]Articles Of Religion.As established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth Day of September, in the Year of our Lord, one thousand eight hundred and one.“Article I.Of Faith in the Holy Trinity.—There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.“Art. II.Of the Word, or Son of God, which was made very Man.—The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.“Art. III.Of the going down of Christ into Hell.—As Christ died for us, and was buried, so also is it to be believed, that He went down into hell.“Art. IV.Of the Resurrection of Christ.—Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth, until He return to judge all men at the last day.“Art. V.Of the Holy Ghost.—The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.“Art. VI.Of the Sufficiency of the Holy Scriptures for[pg 038]Salvation.—Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.“Of the Names and Number of the Canonical Books.—Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Joshue, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Hester, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.“And the other Books (as Hierome saith) the Church doth read for example of life, and instruction of manners, but yet doth it not apply them to establish any doctrine; such are these following:“The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The Rest of the Book of Hester, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees.“All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.“Art. VII.Of the Old Testament.—The Old Testament is not contrary to the New; for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard, which feign, that the old fathers did look only for transitory promises[pg 039]Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called Moral.“Art. VIII.Of the Creeds.—The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.“Art. IX.Of Original or Birth-Sin.—Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore, in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek,Phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.“Art. X.Of Free Will.—The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God; wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.“Art. XI.Of the Justification of Man.—We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works[pg 040]or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.“Art. XII.Of Good Works.—Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out, necessarily, of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.“Art. XIII.Of Works before Justification.—Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.“Art. XIV.Of Works of Supererogation.—Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required; whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.“Art. XV.Of Christ alone without Sin.—Christ, in the truth of our nature, was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit. He came to be a Lamb without spot, who, by sacrifice of Himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in Him. But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.“Art. XVI.Of Sin after Baptism.—Not every deadly[pg 041]sin willingly committed after baptism, is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.“Art. XVII.Of Predestination and Election.—Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) He hath constantly decreed, by His counsel, secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they, which be endued with so excellent a benefit of God, be called according to God's purpose by His Spirit working in due season: they, through grace, obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of His only begotten Son Jesus Christ, they walk religiously in good works; and at length, by God's mercy, they attain to everlasting felicity.“As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God; so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.[pg 042]“Furthermore, we must receive God's promises in such wise as they be generally set forth to us in Holy Scripture and, in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.“Art. XVIII.Of obtaining eternal Salvation only by the Name of Christ.—They also are to be had accursed, that presume to say, That every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.“Art. XIX.Of the Church.—The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.“As the Church of Hierusalem, Alexandria, and Antioch, have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.“Art. XX.Of the Authority of the Church.—The Church hath power to decree rites or ceremonies, and authority in controversies of faith; and yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of salvation.“Art. XXI.Of the Authority of General Councils.1“Art. XXII.Of Purgatory.—The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of reliques, and also invocation of[pg 043]saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.“Art. XXIII.Of Ministering in the Congregation.—It is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send ministers into the Lord's vineyard.“Art. XXIV.Of Speaking in the Congregation in such a Tongue as the People understandeth.—It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understanded of the people.“Art. XXV.Of the Sacraments.—Sacraments ordained of Christ, be not only badges or tokens of Christian men's profession; but rather they be certain sure witnesses, and effectual signs of grace, and God's good will toward us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.“There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.“Those five commonly called sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown, partly of the corrupt fallowing of the Apostles, partly are states of life allowed by the Scriptures; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.“The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they[pg 044]have a wholesome effect or operation; but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.“Art. XXVI.Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments.—Although in the visible Church, the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the Word and Sacraments; yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as, by faith, and rightly, do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and promise, although they be ministered by evil men.“Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment, be deposed.“Art. XXVII.Of Baptism.—Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church: the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed: faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.“Art. XXVIII.Of the Lord's Supper.—The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our redemption by Christ's death: insomuch that, to such as rightly, worthily, and with faith, receive[pg 045]the same, the Bread which we break is a partaking of the body of Christ; and likewise the Cup of Blessing is a partaking of the blood of Christ.“Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ; but it is repugnant to the plain words of Scripture, overthrowing the nature of a sacrament, and hath given occasion to many superstitions.“The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean, whereby the body of Christ is received and eaten in the Supper, is faith.“The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.“Art. XXIX.Of the Wicked, which eat not of the Body of Christ in the Use of the Lord's Supper.—The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the body and blood of Christ; yet in nowise are they partakers of Christ; but rather, to their condemnation, do eat and drink the sign or sacrament of so great a thing.“Art. XXX.Of Both Kinds.—The Cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.“Art. XXXI.Of the one Oblation of Christ finished upon the Cross.—The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifice of masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.“Art. XXXII.Of the Marriage of Priests.—Bishops,[pg 046]Priests, and Deacons, are not commanded by God's law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.“Art. XXXIII.Of excommunicate Persons, how they are to be avoided.—That person which, by open denunciation of the Church, is rightly cut off from the unity of the Church, and excommunicated, ought to be taken, of the whole multitude of the faithful, as a heathen and publican, until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto.“Art. XXXIV.Of the Traditions of the Church.—It is not necessary that traditions and ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever, through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that other may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the consciences of the weak brethren.“Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so that all things be done to edifying.“Art. XXXV.Of Homilies.—The second Book of Homilies, the several titles whereof we have joined, under this article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches[pg 047]by the Ministers, diligently and distinctly, that they may be understanded of the people.“Of the Names of the Homilies.—1. Of the right Use of the Church. 2. Against Peril of Idolatry. 3. Of repairing and keeping clean of Churches. 4. Of Good Works; first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Apparel. 7. Of Prayer. 8. Of the Place and Time of Prayer. 9. That Common Prayers and Sacraments ought to be ministered in a known Tongue. 10. Of the reverent Estimation of God's Word. 11. Of Alms-doing. 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. For the Rogation-Days. 18. Of the State of Matrimony. 19. Of Repentance. 20. Against Idleness. 21. Against Rebellion.“[This article is received in this Church, so far as it declares the Books of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church, which also suspends the order for the reading of said Homilies in Churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.]“Art. XXXVI.Of Consecration of Bishops and Ministers.—The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church, in 1792, doth contain all things necessary to such consecration and ordering; neither hath it any thing that, of itself, is superstitious and ungodly: and, therefore, whosoever are consecrated or ordered according to said form, we decree all such to be rightly, orderly, and lawfully, consecrated and ordered.“Art. XXXVII.Of the Power of the Civil Magistrates.—The[pg 048]power of the civil magistrate extendeth to all men, as well clergy as laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men, who are professors of the Gospel, to pay respectful obedience to the civil authority, regularly and legitimately constituted.“Art. XXXVIII.Of Christian Men's Goods which are not common.—The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.“Art. XXXIX.Of a Christian Man's Oath.—As we confess that vain, and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle; so we judge that Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.”

Episcopalians.That form of Church polity, in which the ministry is divided into the three orders of Bishops, Priests, and Deacons, each having powers and duties, distinct from the others, the Bishops being superior to the Priests and Deacons, and the immediate source of all their authority, is calledEpiscopacy, and those who adhere to this polity, are calledEpiscopalians.It is believed, by Episcopalians, that the Savior, when upon earth, established a Church, or Society, of which He was the Ruler and Head, and with which He promised to be, till the end of the world. They believe, that, during the forty days in which He remained upon earth, after His resurrection,“speaking”to His disciples“of the things pertaining to the kingdom of God,”He gave them such directions for the government and management of this Society, or Church, as were necessary; which directions, they implicitly followed: and that, from their subsequent practice, these directions of the Savior, whatever they may have been, are to be ascertained.“That it was the design of our blessed Redeemer to continue a ministry in the Church, after His ascension, is a truth, for which we ask no better proof, than that furnished by the narratives of the Evangelists, and the practice of the Apostles. If, then, a ministry, divinely authorized, was to exist, it is equally evident, that it would assume some definite form. It would consist, either of a single grade of office, in which every person ordained would have an equal share in its functions and prerogatives; or, of two, three, or more grades, distinguished from each other by degrees of authority and peculiarities of duty.”There must, also, exist,somewhere, the power of transmitting the ministry, by ordination. Among those, who suppose there is but one grade of office, this power is lodged in every minister. By Episcopalians, the power is confined to the highest order of the[pg 027]ministry,—the Bishops. It is evident, that the Savior could not have established both these different modes; and therefore both cannot possibly be correct.“To suppose, that He, who is the Fountain of all wisdom, could have been the Author of such inevitable disorder,—a kind of disorder which must ever keep the axe at the root of thatunityfor which He prayed,—is not only an absurdity, but an opinion equally repudiated by all parties.”“It is manifest,”therefore,“that whatever may prove itself to betheform of ministry, established and authorized by Jesus Christ, every other must be altogether void of such authority, and based simply on human appointment.”That this Church, or Society, might endure, it must be provided with a well-arranged organization, or form of government, and consist of officers and members. No society can exist, without this; and the powers and duties of the officers should be well defined, and so adjusted, as to promote, in the best manner, the permanent good of the society. That this Society might endure forever, some provision must be made for the renewal of its officers, so that, when any were taken away, by death, their places might be supplied with suitable successors. That the Savior made all necessary provision for these purposes, there can be no doubt; and that the organization which He directed His Apostles to establish, was Episcopal, is easily susceptible of proof.Throughout the Bible, different orders in the ministry are recognized or referred to. Under the Jewish dispensation, (which, be it remembered, was established by God Himself,) there were the three orders of High Priest, Priests, and Levites. When the Savior was upon earth, He was the visible head of the Church,—the“Bishop and Shepherd of our souls,”—and the Apostles and seventy Disciples were the other two orders. After his ascension, the Apostles became the visible heads of the Church, the lower orders being Bishops, (called also Priests or Presbyters, and Elders,) and Deacons. When the Apostles were called hence, their successors did not assume the name or title of Apostle, but took that of[pg 028]Bishop, which thenceforth was applied exclusively to the highest order of the ministry, the other two orders being the Presbyters (Priests or Elders) and Deacons. Thus it has continued to the present day.It is worthy of remark, that“early writers have been careful to record the ecclesiastical genealogy or succession of the Bishops, in several of the principal Churches. Thus, we have catalogues of the Bishops of Jerusalem, Antioch, Rome, &c.; though it does not appear that the Presbyters and Deacons of those Churches were honored with any similar notice.”In like manner, catalogues of temporal Rulers are preserved, when the names of officers subordinate to them are suffered to pass into oblivion. It is easy to trace back the line of Bishops, by name, from our own day, up to the Apostles themselves.There is no ancient writer on ecclesiastical matters, who does not speak of the division of the ministry into different and distinct Orders, and of certain individuals as Bishops of particular Churches; or who mentions, as existing at the same time, and in the same Churches, any other persons by the same name of Bishops.But, it is to be observed, that it is not only necessary that a Church should preserve the true Order in the Ministry, but also that it retain the true faith. For a true faith and true Order are both necessary to constitute a Church. All the heretical sects of the ancient Church had the Apostolic Ministry; but, when they departed from the true faith, they were excluded from the communion of the Church.“The Arians, the Donatists, the Novatians, &c. &c., were all Episcopal in their Ministry, and in this respect differed in nothing from the Orthodox Catholic Church. Their grand error lay in the want of that union of OrderandFaith, which are essential to the being of a Church.”An external commission, conveyed by Episcopal consecration or ordination, is considered necessary to constitute a lawful ministry; and it is therefore declared, by the Church, that“no man shall be accounted or taken to be a lawful[pg 029]Bishop, Priest, or Deacon, in this Church, or suffered to execute any of said functions,”unless he has“had Episcopal consecration or ordination;”and the power of ordaining, or setting apart to the ministry, and of laying on hands upon others, is vested in the Bishops.Theministryis of Divine appointment, and consists of three orders, only,—Bishop, Priest, and Deacon. Thegovernmentis of human regulation, and may be modified as circumstances require. Other officers may be appointed, and the manner in which ministers are invested with their jurisdiction may be varied. To use the language of the Episcopal Church in the United States, in the Preface to her Book of Common Prayer,“It is a most invaluable part of that blessed liberty, wherewith Christ hath made us free, that, in His worship, different forms and usages may, without offence, be allowed, provided the substance of the faith be kept entire; and that, in every Church, what cannot be clearly determined to belong to Doctrine, must be referred to Discipline; and therefore, by common consent and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may seem most convenient for the edification of the people,‘according to the various exigencies of times and occasions.’... The particular Forms of Divine Worship, and the Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent and alterable, and so acknowledged, it is but reasonable, that, upon weighty and important considerations, according to the various exigencies of times and occasions, such changes and alterations should be made therein, as to those, who are in places of authority should, from time to time, seem either necessary or expedient.”In the Church of England, there are Archbishops, Deans, and various other officers and titles of office; but these are of local authority, and do not interfere with the three Divinely-appointed orders. To use the language of Hooker,“I may securely, therefore, conclude, that there are, at this day, in the Church of England, no other than the same degrees of ecclesiastical orders, namely, Bishops, Priests, and Deacons,[pg 030]which had their beginning from Christ and His blessed Apostles themselves. As for Deans, Prebendaries, Parsons, Vicars, Curates, Archdeacons, and such like names, being not found in the Scriptures, we have been thereby, through some men's errors, thought to allow ecclesiastical degrees not known nor ever heard of in the better ages of former times. All these are in truth but titles of office,”admitted“as the state of the Church doth need, degrees of order still remaining the same as they were from the beginning.”Two hundred years ago, Hooker gave the following challenge, which has never yet been accepted:—“We require you to find but one Church upon the face of the whole earth that hath not been ordered by Episcopal regiment since the time that the blessed Apostles were here conversant.”And though, says Bishop Doane, departures from it, since the time of which he spoke, have been but too frequent and too great,“Episcopal regiment”is still maintained as Christ's ordinance, for the perpetuation and government of his Church, and is received as such by eleven twelfths of the whole Christian world. For a period of fifteen hundred years after the Apostolic age, ordination by Presbyters was totally unknown, except in a few crooked cases, where the attempt was made, and followed by instant condemnation from the Church, and the declaration that they were utterly null and void. There was no ministry in existence, before the era of the Reformation, but that which had come down direct from the Apostles, that is, the Episcopal. This is admitted by nearly all the opponents of Episcopacy.The Episcopal Church in the United States, agrees with that of England, in doctrine, discipline, and worship, with some few unessential variations. Their Ritual, or Form of Worship, is the same, except that some few parts have been omitted for the sake of shortening the service, or for other reasons. Changes became necessary in the prayers for Rulers, in consequence of the independence of the United States.The different Episcopal parishes in each of the United States, (except in some of the newly-settled parts of the[pg 031]Country, where two or more States are united for this purpose,) are connected by a Constitution, which provides for a convention of the clergy and lay delegates from each parish in the State or Diocese. This Convention is held annually, and regulates the local concerns of its own Diocese, the Bishop of which, is the President of the Convention. The Conventions of the different Dioceses elect Deputies to a General Convention, which is held once in three years. Each Diocese may elect four Clergymen and four Laymen, as delegates, who, when assembled in General Convention, form what is called the“House of Clerical and Lay Deputies,”each Order from a Diocese having one vote, and the concurrence of both being necessary to every act of the Convention. The Bishops form a separate House, with a right to originate measures for the concurrence of the House of Clerical and Lay Deputies, each House having a negative upon the other, as in the Congress of the United States. The whole Church is governed by Canons, framed by the General Convention. These Canons regulate the mode of elections of Bishops, declare the age and qualifications necessary for obtaining the orders of Deacon or Priest, the studies to be previously pursued, the examinations which each candidate is to undergo, and all other matters of permanent legislation. Deacon's orders cannot be conferred on any person under the age of twenty-one, nor those of Priest before that of twenty-four. A Bishop must be at least thirty years of age. Prejudices have prevailed against the Episcopal Church, and probably still exist in the minds of some persons, from an impression, that Episcopacy is not congenial with a republican form of government, and the civil institutions of our Country. But, that this is an erroneous opinion, will be evident, to any one who will carefully and impartially examine the subject. It will he seen, from what has been stated above, that its Constitution is founded on the representative principle, and is strikingly analogous to the form of government of the United States.“In thepermanentofficial stations of the Bishops and Clergy in her legislative bodies, our own[pg 032]Church,”says Bishop Hobart,“resembles all other religious communities, whose clergy also are permanent legislators. But, in some respects, she is more conformed than they are to the organization of our civil governments. Of these, it is a characteristic, that legislative power is divided between two branches. And it is a peculiar character of our own Church, that her legislative power is thus divided. Again, a single responsible Executive characterizes our civil constitutions. The same feature marks our own Church, in the single Episcopal Executive in each Diocese, chosen, in the first instance, by the Clergy and representatives of the Laity. Nor are these the only points in which the Bishop of our Church may feel pleasure in asserting the free and republican constitution of our government; for, in our ecclesiastical judicatories, the representatives of the laity possess strict coordinate authority,—the power of voting as a separate body, and of annulling, by a majority of votes, the acts of the Bishops and Clergy.”The doctrines of the Episcopal Church are contained in the Thirty-nine Articles of Religion, subjoined to this notice. See Book of Homilies, the Canons of the Church, Archbishop Potter's Discourse on Church Government, Hooker's Ecclesiastical Polity, Daubeny's Guide to the Church, Burton's Early English Church, the Church Dictionaries of Rev. Dr Hook and Rev. Mr. Staunton, Bishop Onderdonk's Episcopacy Examined and Reexamined, and other similar works.Historical Notice Of The Church In The United States.Though the greater proportion of the early emigrants to this Country were opposed to the form of religious worship established in the Mother Country, some of them were devoted adherents of that establishment, and Episcopal churches existed, of course, in several of the Colonies, at an early period, although, from the opposition made to them by the other emigrants, and from other causes, the number was not so considerable as might have been expected under different circumstances. At the commencement of the Revolutionary[pg 033]War, there were not more than eighty parochial clergymen North and East of Maryland; and these, with the exception of those in the towns of Boston and Newport, and the cities of New York and Philadelphia, derived the principal part of their support from England, through the“Society for the Propagation of the Gospel in Foreign Parts,”an old and venerable Institution, yet in existence, and still zealously engaged in spreading the Gospel to the utmost parts of the earth. In Maryland and Virginia, the members of the Church were much more numerous, than in the other parts of the Country, and the clergy were supported by a legal establishment.The distance of this from the Mother Country, and the consequent separation of the members of the Church from their parent stock, which rendered them dependent for the ministry upon emigrations from England, or obliged them to send candidates to that Country, for Holy Orders, operated as a serious obstacle to the increase of the Church here. All the clergy of this Country were attached to the diocese of the Bishop of London, who thus became the only bond of union between them; but his authority could not be effectually exerted, at such a distance, in those cases where it was most needed; and, for these and other reasons, several efforts were made by the clergy to obtain an American Episcopate. But the jealousy with which such a measure was regarded by other denominations, and the great opposition with which it consequently met, prevented the accomplishment of the design. When, however, the tie, which had thus bound the members of the Church together in one communion, had been severed, by the independence of the United States, it was necessary that some new bond of union should be adopted; and renewed efforts were made to procure an Episcopate.The clergy of the Church in Connecticut, at a meeting held in March, 1783, elected the Rev. Samuel Seabury, D. D., their Bishop, and sent him to England, with an application to the Archbishop of Canterbury for his consecration[pg 034]to that holy office. The English Bishops were unable to consecrate him, till an Act of Parliament, authorizing them so to do, could be passed; and he then made application to the Bishops of the Church in Scotland, who readily assented to the request, and he was consecrated by them, in Aberdeen, on the 14th of November, 1784. The Prelates, who were thus the instruments of first communicating the Episcopate to this Country, were, the Right Reverend Robert Kilgour, D. D., Bishop of Aberdeen, the Right Reverend Arthur Petrie, D. D., Bishop of Ross and Moray, and the Right Reverend John Skinner, D. D., Coadjutor Bishop of Aberdeen. Bishop Seabury returned to this Country, immediately after his consecration, and commenced his Episcopal duties without delay.A few clergymen of New York, New Jersey, and Pennsylvania, having held a meeting at Brunswick, N. J., on the 13th and 14th of May, 1784, for the purpose of consulting in what way to renew a Society for the support of widows and children of deceased clergymen, determined to procure a larger meeting on the 5th of the ensuing October, not only for the purpose of completing the object for which they had then assembled, but also to confer and agree on some general principles of a union of the Church throughout the States. At this latter meeting, a plan of ecclesiastical union was agreed upon, with great unanimity; and a recommendation to the several States, to send delegates to a general meeting, at Philadelphia, in September, 1785, was adopted.At the meeting, in Philadelphia, in September and October, 1785, there were present, deputies from seven of the thirteen States. This Convention framed an Ecclesiastical Constitution, recommended sundry alterations in the Book of Common Prayer, to adapt it to the local circumstances of the Country, now severed from the parent State, and also took some measures towards procuring the Episcopate from England. An Address was forwarded to the English Bishops, through his Excellency John Adams, then Minister to England, and afterwards President of the United States[pg 035]who zealously used his influence to promote the views of the Convention.Another Convention was held in Philadelphia, in June, 1786, at which, a Letter was read, from the Archbishops and Bishops of England, in answer to the Address forwarded from the preceding Convention; and another Address to the same Right Reverend Prelates, was adopted, to accompany the Ecclesiastical Constitution now finally agreed upon. This Convention then adjourned, to meet again whenever answers should be received from England. The next meeting was held at Wilmington, in Delaware, in October, 1786, at which, Letters from the English Prelates were read, and also an Act of Parliament, authorizing the consecration of Bishops for foreign places. Sundry further amendments and modifications of the Ecclesiastical Constitution, and Book of Common Prayer, were agreed upon, another Address to the English Prelates was adopted, and testimonials signed for three clergymen, who had been elected Bishops by their respective Dioceses. Two of these clergymen proceeded to England, in the course of the next month; and, after some further delays, all difficulties were finally removed, and the Rev. William White, D. D., of Philadelphia, and the Rev. Samuel Provoost, D. D., of New York, having been elected to the Bishoprics of Pennsylvania and New York, were consecrated to their high and holy office, on the fourth of February, A. D. 1787, in the chapel of the Archiepiscopal palace at Lambeth, by the Most Reverend John Moore, D. D., Archbishop of Canterbury, assisted by the Most Reverend William Markham, D. D., Archbishop of York, the Right Reverend Charles Moss, D. D., Bishop of Bath and Wells, and the Right Reverend Charles Hinchliff, D. D., Bishop of Peterborough. The newly-consecrated Bishops returned to America, April 7, 1787, and soon after, began the exercise of their Episcopal functions in their respective dioceses.Of these three original Bishops of the Church, Bishop Seabury discharged his Episcopal duties between nine and ten[pg 036]years, and died, February 25, 1796. Bishop White continued to be as a patriarch of the Church for many years, his life having been prolonged to the age of 88, and the discharge of his Episcopal functions having continued forty-nine years. He died, July 17, 1836. Bishop Provoost died, September 6, 1815, in the twenty-ninth year of his Episcopate.The first triennial Convention of the Church was held in July and August, 1789, and the sessions of this body continue to be regularly held every three years. Rev. James Madison, D. D., was consecrated Bishop of Virginia, by the Archbishop of Canterbury, September 19, 1790, and died March 6, 1812. Rev. Thomas John Claggett, D. D., of Maryland, was the first Bishop consecrated in the United States, having been elevated to that holy Order by the Right Reverend Bishops Provoost, Seabury, White, and Madison, in New York, September 17, 1792; since which time, thirty-three Bishops have been consecrated, making the whole number, thirty-eight, of whom twenty are now living. For the succession of Bishops, from the first establishment of the Church, to the present day, seeStatistics.The last General Convention was held in New York, in October, 1841, at which time, there were present, twenty-one Bishops, and 79 clerical and 57 lay members. The Bishops reported the consecration of 93 churches, the ordination of 355 clergymen, and the confirmation of 14,767 persons, in the years 1838 to 1841. The whole number of clergymen, at the present time, (1842,) is 1114. Other facts of interest, in relation to the Church in this Country, will be found among theStatisticsof this volume; and for more full information, the reader is referred to“Swords's Pocket Almanack, Churchman's Register, and Ecclesiastical Calendar,”a valuable little manual, published annually, and to the“Churchman's Almanack,”also published annually; and for historical notices, reference may be made to Bishop White's“Memoirs of the Protestant Episcopal Church,”Journals of the General, and State Conventions, Hawks's Ecclesiastical History of different States, and other similar works.[pg 037]Articles Of Religion.As established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth Day of September, in the Year of our Lord, one thousand eight hundred and one.“Article I.Of Faith in the Holy Trinity.—There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.“Art. II.Of the Word, or Son of God, which was made very Man.—The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.“Art. III.Of the going down of Christ into Hell.—As Christ died for us, and was buried, so also is it to be believed, that He went down into hell.“Art. IV.Of the Resurrection of Christ.—Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth, until He return to judge all men at the last day.“Art. V.Of the Holy Ghost.—The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.“Art. VI.Of the Sufficiency of the Holy Scriptures for[pg 038]Salvation.—Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.“Of the Names and Number of the Canonical Books.—Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Joshue, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Hester, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.“And the other Books (as Hierome saith) the Church doth read for example of life, and instruction of manners, but yet doth it not apply them to establish any doctrine; such are these following:“The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The Rest of the Book of Hester, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees.“All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.“Art. VII.Of the Old Testament.—The Old Testament is not contrary to the New; for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard, which feign, that the old fathers did look only for transitory promises[pg 039]Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called Moral.“Art. VIII.Of the Creeds.—The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.“Art. IX.Of Original or Birth-Sin.—Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore, in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek,Phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.“Art. X.Of Free Will.—The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God; wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.“Art. XI.Of the Justification of Man.—We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works[pg 040]or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.“Art. XII.Of Good Works.—Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out, necessarily, of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.“Art. XIII.Of Works before Justification.—Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.“Art. XIV.Of Works of Supererogation.—Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required; whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.“Art. XV.Of Christ alone without Sin.—Christ, in the truth of our nature, was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit. He came to be a Lamb without spot, who, by sacrifice of Himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in Him. But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.“Art. XVI.Of Sin after Baptism.—Not every deadly[pg 041]sin willingly committed after baptism, is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.“Art. XVII.Of Predestination and Election.—Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) He hath constantly decreed, by His counsel, secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they, which be endued with so excellent a benefit of God, be called according to God's purpose by His Spirit working in due season: they, through grace, obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of His only begotten Son Jesus Christ, they walk religiously in good works; and at length, by God's mercy, they attain to everlasting felicity.“As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God; so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.[pg 042]“Furthermore, we must receive God's promises in such wise as they be generally set forth to us in Holy Scripture and, in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.“Art. XVIII.Of obtaining eternal Salvation only by the Name of Christ.—They also are to be had accursed, that presume to say, That every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.“Art. XIX.Of the Church.—The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.“As the Church of Hierusalem, Alexandria, and Antioch, have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.“Art. XX.Of the Authority of the Church.—The Church hath power to decree rites or ceremonies, and authority in controversies of faith; and yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of salvation.“Art. XXI.Of the Authority of General Councils.1“Art. XXII.Of Purgatory.—The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of reliques, and also invocation of[pg 043]saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.“Art. XXIII.Of Ministering in the Congregation.—It is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send ministers into the Lord's vineyard.“Art. XXIV.Of Speaking in the Congregation in such a Tongue as the People understandeth.—It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understanded of the people.“Art. XXV.Of the Sacraments.—Sacraments ordained of Christ, be not only badges or tokens of Christian men's profession; but rather they be certain sure witnesses, and effectual signs of grace, and God's good will toward us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.“There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.“Those five commonly called sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown, partly of the corrupt fallowing of the Apostles, partly are states of life allowed by the Scriptures; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.“The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they[pg 044]have a wholesome effect or operation; but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.“Art. XXVI.Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments.—Although in the visible Church, the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the Word and Sacraments; yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as, by faith, and rightly, do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and promise, although they be ministered by evil men.“Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment, be deposed.“Art. XXVII.Of Baptism.—Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church: the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed: faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.“Art. XXVIII.Of the Lord's Supper.—The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our redemption by Christ's death: insomuch that, to such as rightly, worthily, and with faith, receive[pg 045]the same, the Bread which we break is a partaking of the body of Christ; and likewise the Cup of Blessing is a partaking of the blood of Christ.“Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ; but it is repugnant to the plain words of Scripture, overthrowing the nature of a sacrament, and hath given occasion to many superstitions.“The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean, whereby the body of Christ is received and eaten in the Supper, is faith.“The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.“Art. XXIX.Of the Wicked, which eat not of the Body of Christ in the Use of the Lord's Supper.—The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the body and blood of Christ; yet in nowise are they partakers of Christ; but rather, to their condemnation, do eat and drink the sign or sacrament of so great a thing.“Art. XXX.Of Both Kinds.—The Cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.“Art. XXXI.Of the one Oblation of Christ finished upon the Cross.—The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifice of masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.“Art. XXXII.Of the Marriage of Priests.—Bishops,[pg 046]Priests, and Deacons, are not commanded by God's law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.“Art. XXXIII.Of excommunicate Persons, how they are to be avoided.—That person which, by open denunciation of the Church, is rightly cut off from the unity of the Church, and excommunicated, ought to be taken, of the whole multitude of the faithful, as a heathen and publican, until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto.“Art. XXXIV.Of the Traditions of the Church.—It is not necessary that traditions and ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever, through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that other may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the consciences of the weak brethren.“Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so that all things be done to edifying.“Art. XXXV.Of Homilies.—The second Book of Homilies, the several titles whereof we have joined, under this article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches[pg 047]by the Ministers, diligently and distinctly, that they may be understanded of the people.“Of the Names of the Homilies.—1. Of the right Use of the Church. 2. Against Peril of Idolatry. 3. Of repairing and keeping clean of Churches. 4. Of Good Works; first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Apparel. 7. Of Prayer. 8. Of the Place and Time of Prayer. 9. That Common Prayers and Sacraments ought to be ministered in a known Tongue. 10. Of the reverent Estimation of God's Word. 11. Of Alms-doing. 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. For the Rogation-Days. 18. Of the State of Matrimony. 19. Of Repentance. 20. Against Idleness. 21. Against Rebellion.“[This article is received in this Church, so far as it declares the Books of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church, which also suspends the order for the reading of said Homilies in Churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.]“Art. XXXVI.Of Consecration of Bishops and Ministers.—The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church, in 1792, doth contain all things necessary to such consecration and ordering; neither hath it any thing that, of itself, is superstitious and ungodly: and, therefore, whosoever are consecrated or ordered according to said form, we decree all such to be rightly, orderly, and lawfully, consecrated and ordered.“Art. XXXVII.Of the Power of the Civil Magistrates.—The[pg 048]power of the civil magistrate extendeth to all men, as well clergy as laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men, who are professors of the Gospel, to pay respectful obedience to the civil authority, regularly and legitimately constituted.“Art. XXXVIII.Of Christian Men's Goods which are not common.—The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.“Art. XXXIX.Of a Christian Man's Oath.—As we confess that vain, and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle; so we judge that Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.”

Episcopalians.That form of Church polity, in which the ministry is divided into the three orders of Bishops, Priests, and Deacons, each having powers and duties, distinct from the others, the Bishops being superior to the Priests and Deacons, and the immediate source of all their authority, is calledEpiscopacy, and those who adhere to this polity, are calledEpiscopalians.It is believed, by Episcopalians, that the Savior, when upon earth, established a Church, or Society, of which He was the Ruler and Head, and with which He promised to be, till the end of the world. They believe, that, during the forty days in which He remained upon earth, after His resurrection,“speaking”to His disciples“of the things pertaining to the kingdom of God,”He gave them such directions for the government and management of this Society, or Church, as were necessary; which directions, they implicitly followed: and that, from their subsequent practice, these directions of the Savior, whatever they may have been, are to be ascertained.“That it was the design of our blessed Redeemer to continue a ministry in the Church, after His ascension, is a truth, for which we ask no better proof, than that furnished by the narratives of the Evangelists, and the practice of the Apostles. If, then, a ministry, divinely authorized, was to exist, it is equally evident, that it would assume some definite form. It would consist, either of a single grade of office, in which every person ordained would have an equal share in its functions and prerogatives; or, of two, three, or more grades, distinguished from each other by degrees of authority and peculiarities of duty.”There must, also, exist,somewhere, the power of transmitting the ministry, by ordination. Among those, who suppose there is but one grade of office, this power is lodged in every minister. By Episcopalians, the power is confined to the highest order of the[pg 027]ministry,—the Bishops. It is evident, that the Savior could not have established both these different modes; and therefore both cannot possibly be correct.“To suppose, that He, who is the Fountain of all wisdom, could have been the Author of such inevitable disorder,—a kind of disorder which must ever keep the axe at the root of thatunityfor which He prayed,—is not only an absurdity, but an opinion equally repudiated by all parties.”“It is manifest,”therefore,“that whatever may prove itself to betheform of ministry, established and authorized by Jesus Christ, every other must be altogether void of such authority, and based simply on human appointment.”That this Church, or Society, might endure, it must be provided with a well-arranged organization, or form of government, and consist of officers and members. No society can exist, without this; and the powers and duties of the officers should be well defined, and so adjusted, as to promote, in the best manner, the permanent good of the society. That this Society might endure forever, some provision must be made for the renewal of its officers, so that, when any were taken away, by death, their places might be supplied with suitable successors. That the Savior made all necessary provision for these purposes, there can be no doubt; and that the organization which He directed His Apostles to establish, was Episcopal, is easily susceptible of proof.Throughout the Bible, different orders in the ministry are recognized or referred to. Under the Jewish dispensation, (which, be it remembered, was established by God Himself,) there were the three orders of High Priest, Priests, and Levites. When the Savior was upon earth, He was the visible head of the Church,—the“Bishop and Shepherd of our souls,”—and the Apostles and seventy Disciples were the other two orders. After his ascension, the Apostles became the visible heads of the Church, the lower orders being Bishops, (called also Priests or Presbyters, and Elders,) and Deacons. When the Apostles were called hence, their successors did not assume the name or title of Apostle, but took that of[pg 028]Bishop, which thenceforth was applied exclusively to the highest order of the ministry, the other two orders being the Presbyters (Priests or Elders) and Deacons. Thus it has continued to the present day.It is worthy of remark, that“early writers have been careful to record the ecclesiastical genealogy or succession of the Bishops, in several of the principal Churches. Thus, we have catalogues of the Bishops of Jerusalem, Antioch, Rome, &c.; though it does not appear that the Presbyters and Deacons of those Churches were honored with any similar notice.”In like manner, catalogues of temporal Rulers are preserved, when the names of officers subordinate to them are suffered to pass into oblivion. It is easy to trace back the line of Bishops, by name, from our own day, up to the Apostles themselves.There is no ancient writer on ecclesiastical matters, who does not speak of the division of the ministry into different and distinct Orders, and of certain individuals as Bishops of particular Churches; or who mentions, as existing at the same time, and in the same Churches, any other persons by the same name of Bishops.But, it is to be observed, that it is not only necessary that a Church should preserve the true Order in the Ministry, but also that it retain the true faith. For a true faith and true Order are both necessary to constitute a Church. All the heretical sects of the ancient Church had the Apostolic Ministry; but, when they departed from the true faith, they were excluded from the communion of the Church.“The Arians, the Donatists, the Novatians, &c. &c., were all Episcopal in their Ministry, and in this respect differed in nothing from the Orthodox Catholic Church. Their grand error lay in the want of that union of OrderandFaith, which are essential to the being of a Church.”An external commission, conveyed by Episcopal consecration or ordination, is considered necessary to constitute a lawful ministry; and it is therefore declared, by the Church, that“no man shall be accounted or taken to be a lawful[pg 029]Bishop, Priest, or Deacon, in this Church, or suffered to execute any of said functions,”unless he has“had Episcopal consecration or ordination;”and the power of ordaining, or setting apart to the ministry, and of laying on hands upon others, is vested in the Bishops.Theministryis of Divine appointment, and consists of three orders, only,—Bishop, Priest, and Deacon. Thegovernmentis of human regulation, and may be modified as circumstances require. Other officers may be appointed, and the manner in which ministers are invested with their jurisdiction may be varied. To use the language of the Episcopal Church in the United States, in the Preface to her Book of Common Prayer,“It is a most invaluable part of that blessed liberty, wherewith Christ hath made us free, that, in His worship, different forms and usages may, without offence, be allowed, provided the substance of the faith be kept entire; and that, in every Church, what cannot be clearly determined to belong to Doctrine, must be referred to Discipline; and therefore, by common consent and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may seem most convenient for the edification of the people,‘according to the various exigencies of times and occasions.’... The particular Forms of Divine Worship, and the Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent and alterable, and so acknowledged, it is but reasonable, that, upon weighty and important considerations, according to the various exigencies of times and occasions, such changes and alterations should be made therein, as to those, who are in places of authority should, from time to time, seem either necessary or expedient.”In the Church of England, there are Archbishops, Deans, and various other officers and titles of office; but these are of local authority, and do not interfere with the three Divinely-appointed orders. To use the language of Hooker,“I may securely, therefore, conclude, that there are, at this day, in the Church of England, no other than the same degrees of ecclesiastical orders, namely, Bishops, Priests, and Deacons,[pg 030]which had their beginning from Christ and His blessed Apostles themselves. As for Deans, Prebendaries, Parsons, Vicars, Curates, Archdeacons, and such like names, being not found in the Scriptures, we have been thereby, through some men's errors, thought to allow ecclesiastical degrees not known nor ever heard of in the better ages of former times. All these are in truth but titles of office,”admitted“as the state of the Church doth need, degrees of order still remaining the same as they were from the beginning.”Two hundred years ago, Hooker gave the following challenge, which has never yet been accepted:—“We require you to find but one Church upon the face of the whole earth that hath not been ordered by Episcopal regiment since the time that the blessed Apostles were here conversant.”And though, says Bishop Doane, departures from it, since the time of which he spoke, have been but too frequent and too great,“Episcopal regiment”is still maintained as Christ's ordinance, for the perpetuation and government of his Church, and is received as such by eleven twelfths of the whole Christian world. For a period of fifteen hundred years after the Apostolic age, ordination by Presbyters was totally unknown, except in a few crooked cases, where the attempt was made, and followed by instant condemnation from the Church, and the declaration that they were utterly null and void. There was no ministry in existence, before the era of the Reformation, but that which had come down direct from the Apostles, that is, the Episcopal. This is admitted by nearly all the opponents of Episcopacy.The Episcopal Church in the United States, agrees with that of England, in doctrine, discipline, and worship, with some few unessential variations. Their Ritual, or Form of Worship, is the same, except that some few parts have been omitted for the sake of shortening the service, or for other reasons. Changes became necessary in the prayers for Rulers, in consequence of the independence of the United States.The different Episcopal parishes in each of the United States, (except in some of the newly-settled parts of the[pg 031]Country, where two or more States are united for this purpose,) are connected by a Constitution, which provides for a convention of the clergy and lay delegates from each parish in the State or Diocese. This Convention is held annually, and regulates the local concerns of its own Diocese, the Bishop of which, is the President of the Convention. The Conventions of the different Dioceses elect Deputies to a General Convention, which is held once in three years. Each Diocese may elect four Clergymen and four Laymen, as delegates, who, when assembled in General Convention, form what is called the“House of Clerical and Lay Deputies,”each Order from a Diocese having one vote, and the concurrence of both being necessary to every act of the Convention. The Bishops form a separate House, with a right to originate measures for the concurrence of the House of Clerical and Lay Deputies, each House having a negative upon the other, as in the Congress of the United States. The whole Church is governed by Canons, framed by the General Convention. These Canons regulate the mode of elections of Bishops, declare the age and qualifications necessary for obtaining the orders of Deacon or Priest, the studies to be previously pursued, the examinations which each candidate is to undergo, and all other matters of permanent legislation. Deacon's orders cannot be conferred on any person under the age of twenty-one, nor those of Priest before that of twenty-four. A Bishop must be at least thirty years of age. Prejudices have prevailed against the Episcopal Church, and probably still exist in the minds of some persons, from an impression, that Episcopacy is not congenial with a republican form of government, and the civil institutions of our Country. But, that this is an erroneous opinion, will be evident, to any one who will carefully and impartially examine the subject. It will he seen, from what has been stated above, that its Constitution is founded on the representative principle, and is strikingly analogous to the form of government of the United States.“In thepermanentofficial stations of the Bishops and Clergy in her legislative bodies, our own[pg 032]Church,”says Bishop Hobart,“resembles all other religious communities, whose clergy also are permanent legislators. But, in some respects, she is more conformed than they are to the organization of our civil governments. Of these, it is a characteristic, that legislative power is divided between two branches. And it is a peculiar character of our own Church, that her legislative power is thus divided. Again, a single responsible Executive characterizes our civil constitutions. The same feature marks our own Church, in the single Episcopal Executive in each Diocese, chosen, in the first instance, by the Clergy and representatives of the Laity. Nor are these the only points in which the Bishop of our Church may feel pleasure in asserting the free and republican constitution of our government; for, in our ecclesiastical judicatories, the representatives of the laity possess strict coordinate authority,—the power of voting as a separate body, and of annulling, by a majority of votes, the acts of the Bishops and Clergy.”The doctrines of the Episcopal Church are contained in the Thirty-nine Articles of Religion, subjoined to this notice. See Book of Homilies, the Canons of the Church, Archbishop Potter's Discourse on Church Government, Hooker's Ecclesiastical Polity, Daubeny's Guide to the Church, Burton's Early English Church, the Church Dictionaries of Rev. Dr Hook and Rev. Mr. Staunton, Bishop Onderdonk's Episcopacy Examined and Reexamined, and other similar works.Historical Notice Of The Church In The United States.Though the greater proportion of the early emigrants to this Country were opposed to the form of religious worship established in the Mother Country, some of them were devoted adherents of that establishment, and Episcopal churches existed, of course, in several of the Colonies, at an early period, although, from the opposition made to them by the other emigrants, and from other causes, the number was not so considerable as might have been expected under different circumstances. At the commencement of the Revolutionary[pg 033]War, there were not more than eighty parochial clergymen North and East of Maryland; and these, with the exception of those in the towns of Boston and Newport, and the cities of New York and Philadelphia, derived the principal part of their support from England, through the“Society for the Propagation of the Gospel in Foreign Parts,”an old and venerable Institution, yet in existence, and still zealously engaged in spreading the Gospel to the utmost parts of the earth. In Maryland and Virginia, the members of the Church were much more numerous, than in the other parts of the Country, and the clergy were supported by a legal establishment.The distance of this from the Mother Country, and the consequent separation of the members of the Church from their parent stock, which rendered them dependent for the ministry upon emigrations from England, or obliged them to send candidates to that Country, for Holy Orders, operated as a serious obstacle to the increase of the Church here. All the clergy of this Country were attached to the diocese of the Bishop of London, who thus became the only bond of union between them; but his authority could not be effectually exerted, at such a distance, in those cases where it was most needed; and, for these and other reasons, several efforts were made by the clergy to obtain an American Episcopate. But the jealousy with which such a measure was regarded by other denominations, and the great opposition with which it consequently met, prevented the accomplishment of the design. When, however, the tie, which had thus bound the members of the Church together in one communion, had been severed, by the independence of the United States, it was necessary that some new bond of union should be adopted; and renewed efforts were made to procure an Episcopate.The clergy of the Church in Connecticut, at a meeting held in March, 1783, elected the Rev. Samuel Seabury, D. D., their Bishop, and sent him to England, with an application to the Archbishop of Canterbury for his consecration[pg 034]to that holy office. The English Bishops were unable to consecrate him, till an Act of Parliament, authorizing them so to do, could be passed; and he then made application to the Bishops of the Church in Scotland, who readily assented to the request, and he was consecrated by them, in Aberdeen, on the 14th of November, 1784. The Prelates, who were thus the instruments of first communicating the Episcopate to this Country, were, the Right Reverend Robert Kilgour, D. D., Bishop of Aberdeen, the Right Reverend Arthur Petrie, D. D., Bishop of Ross and Moray, and the Right Reverend John Skinner, D. D., Coadjutor Bishop of Aberdeen. Bishop Seabury returned to this Country, immediately after his consecration, and commenced his Episcopal duties without delay.A few clergymen of New York, New Jersey, and Pennsylvania, having held a meeting at Brunswick, N. J., on the 13th and 14th of May, 1784, for the purpose of consulting in what way to renew a Society for the support of widows and children of deceased clergymen, determined to procure a larger meeting on the 5th of the ensuing October, not only for the purpose of completing the object for which they had then assembled, but also to confer and agree on some general principles of a union of the Church throughout the States. At this latter meeting, a plan of ecclesiastical union was agreed upon, with great unanimity; and a recommendation to the several States, to send delegates to a general meeting, at Philadelphia, in September, 1785, was adopted.At the meeting, in Philadelphia, in September and October, 1785, there were present, deputies from seven of the thirteen States. This Convention framed an Ecclesiastical Constitution, recommended sundry alterations in the Book of Common Prayer, to adapt it to the local circumstances of the Country, now severed from the parent State, and also took some measures towards procuring the Episcopate from England. An Address was forwarded to the English Bishops, through his Excellency John Adams, then Minister to England, and afterwards President of the United States[pg 035]who zealously used his influence to promote the views of the Convention.Another Convention was held in Philadelphia, in June, 1786, at which, a Letter was read, from the Archbishops and Bishops of England, in answer to the Address forwarded from the preceding Convention; and another Address to the same Right Reverend Prelates, was adopted, to accompany the Ecclesiastical Constitution now finally agreed upon. This Convention then adjourned, to meet again whenever answers should be received from England. The next meeting was held at Wilmington, in Delaware, in October, 1786, at which, Letters from the English Prelates were read, and also an Act of Parliament, authorizing the consecration of Bishops for foreign places. Sundry further amendments and modifications of the Ecclesiastical Constitution, and Book of Common Prayer, were agreed upon, another Address to the English Prelates was adopted, and testimonials signed for three clergymen, who had been elected Bishops by their respective Dioceses. Two of these clergymen proceeded to England, in the course of the next month; and, after some further delays, all difficulties were finally removed, and the Rev. William White, D. D., of Philadelphia, and the Rev. Samuel Provoost, D. D., of New York, having been elected to the Bishoprics of Pennsylvania and New York, were consecrated to their high and holy office, on the fourth of February, A. D. 1787, in the chapel of the Archiepiscopal palace at Lambeth, by the Most Reverend John Moore, D. D., Archbishop of Canterbury, assisted by the Most Reverend William Markham, D. D., Archbishop of York, the Right Reverend Charles Moss, D. D., Bishop of Bath and Wells, and the Right Reverend Charles Hinchliff, D. D., Bishop of Peterborough. The newly-consecrated Bishops returned to America, April 7, 1787, and soon after, began the exercise of their Episcopal functions in their respective dioceses.Of these three original Bishops of the Church, Bishop Seabury discharged his Episcopal duties between nine and ten[pg 036]years, and died, February 25, 1796. Bishop White continued to be as a patriarch of the Church for many years, his life having been prolonged to the age of 88, and the discharge of his Episcopal functions having continued forty-nine years. He died, July 17, 1836. Bishop Provoost died, September 6, 1815, in the twenty-ninth year of his Episcopate.The first triennial Convention of the Church was held in July and August, 1789, and the sessions of this body continue to be regularly held every three years. Rev. James Madison, D. D., was consecrated Bishop of Virginia, by the Archbishop of Canterbury, September 19, 1790, and died March 6, 1812. Rev. Thomas John Claggett, D. D., of Maryland, was the first Bishop consecrated in the United States, having been elevated to that holy Order by the Right Reverend Bishops Provoost, Seabury, White, and Madison, in New York, September 17, 1792; since which time, thirty-three Bishops have been consecrated, making the whole number, thirty-eight, of whom twenty are now living. For the succession of Bishops, from the first establishment of the Church, to the present day, seeStatistics.The last General Convention was held in New York, in October, 1841, at which time, there were present, twenty-one Bishops, and 79 clerical and 57 lay members. The Bishops reported the consecration of 93 churches, the ordination of 355 clergymen, and the confirmation of 14,767 persons, in the years 1838 to 1841. The whole number of clergymen, at the present time, (1842,) is 1114. Other facts of interest, in relation to the Church in this Country, will be found among theStatisticsof this volume; and for more full information, the reader is referred to“Swords's Pocket Almanack, Churchman's Register, and Ecclesiastical Calendar,”a valuable little manual, published annually, and to the“Churchman's Almanack,”also published annually; and for historical notices, reference may be made to Bishop White's“Memoirs of the Protestant Episcopal Church,”Journals of the General, and State Conventions, Hawks's Ecclesiastical History of different States, and other similar works.[pg 037]Articles Of Religion.As established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth Day of September, in the Year of our Lord, one thousand eight hundred and one.“Article I.Of Faith in the Holy Trinity.—There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.“Art. II.Of the Word, or Son of God, which was made very Man.—The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.“Art. III.Of the going down of Christ into Hell.—As Christ died for us, and was buried, so also is it to be believed, that He went down into hell.“Art. IV.Of the Resurrection of Christ.—Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth, until He return to judge all men at the last day.“Art. V.Of the Holy Ghost.—The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.“Art. VI.Of the Sufficiency of the Holy Scriptures for[pg 038]Salvation.—Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.“Of the Names and Number of the Canonical Books.—Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Joshue, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Hester, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.“And the other Books (as Hierome saith) the Church doth read for example of life, and instruction of manners, but yet doth it not apply them to establish any doctrine; such are these following:“The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The Rest of the Book of Hester, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees.“All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.“Art. VII.Of the Old Testament.—The Old Testament is not contrary to the New; for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard, which feign, that the old fathers did look only for transitory promises[pg 039]Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called Moral.“Art. VIII.Of the Creeds.—The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.“Art. IX.Of Original or Birth-Sin.—Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore, in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek,Phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.“Art. X.Of Free Will.—The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God; wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.“Art. XI.Of the Justification of Man.—We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works[pg 040]or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.“Art. XII.Of Good Works.—Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out, necessarily, of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.“Art. XIII.Of Works before Justification.—Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.“Art. XIV.Of Works of Supererogation.—Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required; whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.“Art. XV.Of Christ alone without Sin.—Christ, in the truth of our nature, was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit. He came to be a Lamb without spot, who, by sacrifice of Himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in Him. But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.“Art. XVI.Of Sin after Baptism.—Not every deadly[pg 041]sin willingly committed after baptism, is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.“Art. XVII.Of Predestination and Election.—Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) He hath constantly decreed, by His counsel, secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they, which be endued with so excellent a benefit of God, be called according to God's purpose by His Spirit working in due season: they, through grace, obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of His only begotten Son Jesus Christ, they walk religiously in good works; and at length, by God's mercy, they attain to everlasting felicity.“As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God; so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.[pg 042]“Furthermore, we must receive God's promises in such wise as they be generally set forth to us in Holy Scripture and, in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.“Art. XVIII.Of obtaining eternal Salvation only by the Name of Christ.—They also are to be had accursed, that presume to say, That every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.“Art. XIX.Of the Church.—The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.“As the Church of Hierusalem, Alexandria, and Antioch, have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.“Art. XX.Of the Authority of the Church.—The Church hath power to decree rites or ceremonies, and authority in controversies of faith; and yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of salvation.“Art. XXI.Of the Authority of General Councils.1“Art. XXII.Of Purgatory.—The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of reliques, and also invocation of[pg 043]saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.“Art. XXIII.Of Ministering in the Congregation.—It is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send ministers into the Lord's vineyard.“Art. XXIV.Of Speaking in the Congregation in such a Tongue as the People understandeth.—It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understanded of the people.“Art. XXV.Of the Sacraments.—Sacraments ordained of Christ, be not only badges or tokens of Christian men's profession; but rather they be certain sure witnesses, and effectual signs of grace, and God's good will toward us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.“There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.“Those five commonly called sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown, partly of the corrupt fallowing of the Apostles, partly are states of life allowed by the Scriptures; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.“The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they[pg 044]have a wholesome effect or operation; but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.“Art. XXVI.Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments.—Although in the visible Church, the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the Word and Sacraments; yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as, by faith, and rightly, do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and promise, although they be ministered by evil men.“Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment, be deposed.“Art. XXVII.Of Baptism.—Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church: the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed: faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.“Art. XXVIII.Of the Lord's Supper.—The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our redemption by Christ's death: insomuch that, to such as rightly, worthily, and with faith, receive[pg 045]the same, the Bread which we break is a partaking of the body of Christ; and likewise the Cup of Blessing is a partaking of the blood of Christ.“Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ; but it is repugnant to the plain words of Scripture, overthrowing the nature of a sacrament, and hath given occasion to many superstitions.“The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean, whereby the body of Christ is received and eaten in the Supper, is faith.“The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.“Art. XXIX.Of the Wicked, which eat not of the Body of Christ in the Use of the Lord's Supper.—The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the body and blood of Christ; yet in nowise are they partakers of Christ; but rather, to their condemnation, do eat and drink the sign or sacrament of so great a thing.“Art. XXX.Of Both Kinds.—The Cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.“Art. XXXI.Of the one Oblation of Christ finished upon the Cross.—The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifice of masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.“Art. XXXII.Of the Marriage of Priests.—Bishops,[pg 046]Priests, and Deacons, are not commanded by God's law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.“Art. XXXIII.Of excommunicate Persons, how they are to be avoided.—That person which, by open denunciation of the Church, is rightly cut off from the unity of the Church, and excommunicated, ought to be taken, of the whole multitude of the faithful, as a heathen and publican, until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto.“Art. XXXIV.Of the Traditions of the Church.—It is not necessary that traditions and ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever, through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that other may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the consciences of the weak brethren.“Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so that all things be done to edifying.“Art. XXXV.Of Homilies.—The second Book of Homilies, the several titles whereof we have joined, under this article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches[pg 047]by the Ministers, diligently and distinctly, that they may be understanded of the people.“Of the Names of the Homilies.—1. Of the right Use of the Church. 2. Against Peril of Idolatry. 3. Of repairing and keeping clean of Churches. 4. Of Good Works; first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Apparel. 7. Of Prayer. 8. Of the Place and Time of Prayer. 9. That Common Prayers and Sacraments ought to be ministered in a known Tongue. 10. Of the reverent Estimation of God's Word. 11. Of Alms-doing. 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. For the Rogation-Days. 18. Of the State of Matrimony. 19. Of Repentance. 20. Against Idleness. 21. Against Rebellion.“[This article is received in this Church, so far as it declares the Books of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church, which also suspends the order for the reading of said Homilies in Churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.]“Art. XXXVI.Of Consecration of Bishops and Ministers.—The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church, in 1792, doth contain all things necessary to such consecration and ordering; neither hath it any thing that, of itself, is superstitious and ungodly: and, therefore, whosoever are consecrated or ordered according to said form, we decree all such to be rightly, orderly, and lawfully, consecrated and ordered.“Art. XXXVII.Of the Power of the Civil Magistrates.—The[pg 048]power of the civil magistrate extendeth to all men, as well clergy as laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men, who are professors of the Gospel, to pay respectful obedience to the civil authority, regularly and legitimately constituted.“Art. XXXVIII.Of Christian Men's Goods which are not common.—The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.“Art. XXXIX.Of a Christian Man's Oath.—As we confess that vain, and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle; so we judge that Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.”

That form of Church polity, in which the ministry is divided into the three orders of Bishops, Priests, and Deacons, each having powers and duties, distinct from the others, the Bishops being superior to the Priests and Deacons, and the immediate source of all their authority, is calledEpiscopacy, and those who adhere to this polity, are calledEpiscopalians.

It is believed, by Episcopalians, that the Savior, when upon earth, established a Church, or Society, of which He was the Ruler and Head, and with which He promised to be, till the end of the world. They believe, that, during the forty days in which He remained upon earth, after His resurrection,“speaking”to His disciples“of the things pertaining to the kingdom of God,”He gave them such directions for the government and management of this Society, or Church, as were necessary; which directions, they implicitly followed: and that, from their subsequent practice, these directions of the Savior, whatever they may have been, are to be ascertained.

“That it was the design of our blessed Redeemer to continue a ministry in the Church, after His ascension, is a truth, for which we ask no better proof, than that furnished by the narratives of the Evangelists, and the practice of the Apostles. If, then, a ministry, divinely authorized, was to exist, it is equally evident, that it would assume some definite form. It would consist, either of a single grade of office, in which every person ordained would have an equal share in its functions and prerogatives; or, of two, three, or more grades, distinguished from each other by degrees of authority and peculiarities of duty.”There must, also, exist,somewhere, the power of transmitting the ministry, by ordination. Among those, who suppose there is but one grade of office, this power is lodged in every minister. By Episcopalians, the power is confined to the highest order of the[pg 027]ministry,—the Bishops. It is evident, that the Savior could not have established both these different modes; and therefore both cannot possibly be correct.“To suppose, that He, who is the Fountain of all wisdom, could have been the Author of such inevitable disorder,—a kind of disorder which must ever keep the axe at the root of thatunityfor which He prayed,—is not only an absurdity, but an opinion equally repudiated by all parties.”“It is manifest,”therefore,“that whatever may prove itself to betheform of ministry, established and authorized by Jesus Christ, every other must be altogether void of such authority, and based simply on human appointment.”

That this Church, or Society, might endure, it must be provided with a well-arranged organization, or form of government, and consist of officers and members. No society can exist, without this; and the powers and duties of the officers should be well defined, and so adjusted, as to promote, in the best manner, the permanent good of the society. That this Society might endure forever, some provision must be made for the renewal of its officers, so that, when any were taken away, by death, their places might be supplied with suitable successors. That the Savior made all necessary provision for these purposes, there can be no doubt; and that the organization which He directed His Apostles to establish, was Episcopal, is easily susceptible of proof.

Throughout the Bible, different orders in the ministry are recognized or referred to. Under the Jewish dispensation, (which, be it remembered, was established by God Himself,) there were the three orders of High Priest, Priests, and Levites. When the Savior was upon earth, He was the visible head of the Church,—the“Bishop and Shepherd of our souls,”—and the Apostles and seventy Disciples were the other two orders. After his ascension, the Apostles became the visible heads of the Church, the lower orders being Bishops, (called also Priests or Presbyters, and Elders,) and Deacons. When the Apostles were called hence, their successors did not assume the name or title of Apostle, but took that of[pg 028]Bishop, which thenceforth was applied exclusively to the highest order of the ministry, the other two orders being the Presbyters (Priests or Elders) and Deacons. Thus it has continued to the present day.

It is worthy of remark, that“early writers have been careful to record the ecclesiastical genealogy or succession of the Bishops, in several of the principal Churches. Thus, we have catalogues of the Bishops of Jerusalem, Antioch, Rome, &c.; though it does not appear that the Presbyters and Deacons of those Churches were honored with any similar notice.”In like manner, catalogues of temporal Rulers are preserved, when the names of officers subordinate to them are suffered to pass into oblivion. It is easy to trace back the line of Bishops, by name, from our own day, up to the Apostles themselves.

There is no ancient writer on ecclesiastical matters, who does not speak of the division of the ministry into different and distinct Orders, and of certain individuals as Bishops of particular Churches; or who mentions, as existing at the same time, and in the same Churches, any other persons by the same name of Bishops.

But, it is to be observed, that it is not only necessary that a Church should preserve the true Order in the Ministry, but also that it retain the true faith. For a true faith and true Order are both necessary to constitute a Church. All the heretical sects of the ancient Church had the Apostolic Ministry; but, when they departed from the true faith, they were excluded from the communion of the Church.“The Arians, the Donatists, the Novatians, &c. &c., were all Episcopal in their Ministry, and in this respect differed in nothing from the Orthodox Catholic Church. Their grand error lay in the want of that union of OrderandFaith, which are essential to the being of a Church.”

An external commission, conveyed by Episcopal consecration or ordination, is considered necessary to constitute a lawful ministry; and it is therefore declared, by the Church, that“no man shall be accounted or taken to be a lawful[pg 029]Bishop, Priest, or Deacon, in this Church, or suffered to execute any of said functions,”unless he has“had Episcopal consecration or ordination;”and the power of ordaining, or setting apart to the ministry, and of laying on hands upon others, is vested in the Bishops.

Theministryis of Divine appointment, and consists of three orders, only,—Bishop, Priest, and Deacon. Thegovernmentis of human regulation, and may be modified as circumstances require. Other officers may be appointed, and the manner in which ministers are invested with their jurisdiction may be varied. To use the language of the Episcopal Church in the United States, in the Preface to her Book of Common Prayer,“It is a most invaluable part of that blessed liberty, wherewith Christ hath made us free, that, in His worship, different forms and usages may, without offence, be allowed, provided the substance of the faith be kept entire; and that, in every Church, what cannot be clearly determined to belong to Doctrine, must be referred to Discipline; and therefore, by common consent and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may seem most convenient for the edification of the people,‘according to the various exigencies of times and occasions.’... The particular Forms of Divine Worship, and the Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent and alterable, and so acknowledged, it is but reasonable, that, upon weighty and important considerations, according to the various exigencies of times and occasions, such changes and alterations should be made therein, as to those, who are in places of authority should, from time to time, seem either necessary or expedient.”

In the Church of England, there are Archbishops, Deans, and various other officers and titles of office; but these are of local authority, and do not interfere with the three Divinely-appointed orders. To use the language of Hooker,“I may securely, therefore, conclude, that there are, at this day, in the Church of England, no other than the same degrees of ecclesiastical orders, namely, Bishops, Priests, and Deacons,[pg 030]which had their beginning from Christ and His blessed Apostles themselves. As for Deans, Prebendaries, Parsons, Vicars, Curates, Archdeacons, and such like names, being not found in the Scriptures, we have been thereby, through some men's errors, thought to allow ecclesiastical degrees not known nor ever heard of in the better ages of former times. All these are in truth but titles of office,”admitted“as the state of the Church doth need, degrees of order still remaining the same as they were from the beginning.”

Two hundred years ago, Hooker gave the following challenge, which has never yet been accepted:—“We require you to find but one Church upon the face of the whole earth that hath not been ordered by Episcopal regiment since the time that the blessed Apostles were here conversant.”And though, says Bishop Doane, departures from it, since the time of which he spoke, have been but too frequent and too great,“Episcopal regiment”is still maintained as Christ's ordinance, for the perpetuation and government of his Church, and is received as such by eleven twelfths of the whole Christian world. For a period of fifteen hundred years after the Apostolic age, ordination by Presbyters was totally unknown, except in a few crooked cases, where the attempt was made, and followed by instant condemnation from the Church, and the declaration that they were utterly null and void. There was no ministry in existence, before the era of the Reformation, but that which had come down direct from the Apostles, that is, the Episcopal. This is admitted by nearly all the opponents of Episcopacy.

The Episcopal Church in the United States, agrees with that of England, in doctrine, discipline, and worship, with some few unessential variations. Their Ritual, or Form of Worship, is the same, except that some few parts have been omitted for the sake of shortening the service, or for other reasons. Changes became necessary in the prayers for Rulers, in consequence of the independence of the United States.

The different Episcopal parishes in each of the United States, (except in some of the newly-settled parts of the[pg 031]Country, where two or more States are united for this purpose,) are connected by a Constitution, which provides for a convention of the clergy and lay delegates from each parish in the State or Diocese. This Convention is held annually, and regulates the local concerns of its own Diocese, the Bishop of which, is the President of the Convention. The Conventions of the different Dioceses elect Deputies to a General Convention, which is held once in three years. Each Diocese may elect four Clergymen and four Laymen, as delegates, who, when assembled in General Convention, form what is called the“House of Clerical and Lay Deputies,”each Order from a Diocese having one vote, and the concurrence of both being necessary to every act of the Convention. The Bishops form a separate House, with a right to originate measures for the concurrence of the House of Clerical and Lay Deputies, each House having a negative upon the other, as in the Congress of the United States. The whole Church is governed by Canons, framed by the General Convention. These Canons regulate the mode of elections of Bishops, declare the age and qualifications necessary for obtaining the orders of Deacon or Priest, the studies to be previously pursued, the examinations which each candidate is to undergo, and all other matters of permanent legislation. Deacon's orders cannot be conferred on any person under the age of twenty-one, nor those of Priest before that of twenty-four. A Bishop must be at least thirty years of age. Prejudices have prevailed against the Episcopal Church, and probably still exist in the minds of some persons, from an impression, that Episcopacy is not congenial with a republican form of government, and the civil institutions of our Country. But, that this is an erroneous opinion, will be evident, to any one who will carefully and impartially examine the subject. It will he seen, from what has been stated above, that its Constitution is founded on the representative principle, and is strikingly analogous to the form of government of the United States.“In thepermanentofficial stations of the Bishops and Clergy in her legislative bodies, our own[pg 032]Church,”says Bishop Hobart,“resembles all other religious communities, whose clergy also are permanent legislators. But, in some respects, she is more conformed than they are to the organization of our civil governments. Of these, it is a characteristic, that legislative power is divided between two branches. And it is a peculiar character of our own Church, that her legislative power is thus divided. Again, a single responsible Executive characterizes our civil constitutions. The same feature marks our own Church, in the single Episcopal Executive in each Diocese, chosen, in the first instance, by the Clergy and representatives of the Laity. Nor are these the only points in which the Bishop of our Church may feel pleasure in asserting the free and republican constitution of our government; for, in our ecclesiastical judicatories, the representatives of the laity possess strict coordinate authority,—the power of voting as a separate body, and of annulling, by a majority of votes, the acts of the Bishops and Clergy.”

The doctrines of the Episcopal Church are contained in the Thirty-nine Articles of Religion, subjoined to this notice. See Book of Homilies, the Canons of the Church, Archbishop Potter's Discourse on Church Government, Hooker's Ecclesiastical Polity, Daubeny's Guide to the Church, Burton's Early English Church, the Church Dictionaries of Rev. Dr Hook and Rev. Mr. Staunton, Bishop Onderdonk's Episcopacy Examined and Reexamined, and other similar works.

Historical Notice Of The Church In The United States.Though the greater proportion of the early emigrants to this Country were opposed to the form of religious worship established in the Mother Country, some of them were devoted adherents of that establishment, and Episcopal churches existed, of course, in several of the Colonies, at an early period, although, from the opposition made to them by the other emigrants, and from other causes, the number was not so considerable as might have been expected under different circumstances. At the commencement of the Revolutionary[pg 033]War, there were not more than eighty parochial clergymen North and East of Maryland; and these, with the exception of those in the towns of Boston and Newport, and the cities of New York and Philadelphia, derived the principal part of their support from England, through the“Society for the Propagation of the Gospel in Foreign Parts,”an old and venerable Institution, yet in existence, and still zealously engaged in spreading the Gospel to the utmost parts of the earth. In Maryland and Virginia, the members of the Church were much more numerous, than in the other parts of the Country, and the clergy were supported by a legal establishment.The distance of this from the Mother Country, and the consequent separation of the members of the Church from their parent stock, which rendered them dependent for the ministry upon emigrations from England, or obliged them to send candidates to that Country, for Holy Orders, operated as a serious obstacle to the increase of the Church here. All the clergy of this Country were attached to the diocese of the Bishop of London, who thus became the only bond of union between them; but his authority could not be effectually exerted, at such a distance, in those cases where it was most needed; and, for these and other reasons, several efforts were made by the clergy to obtain an American Episcopate. But the jealousy with which such a measure was regarded by other denominations, and the great opposition with which it consequently met, prevented the accomplishment of the design. When, however, the tie, which had thus bound the members of the Church together in one communion, had been severed, by the independence of the United States, it was necessary that some new bond of union should be adopted; and renewed efforts were made to procure an Episcopate.The clergy of the Church in Connecticut, at a meeting held in March, 1783, elected the Rev. Samuel Seabury, D. D., their Bishop, and sent him to England, with an application to the Archbishop of Canterbury for his consecration[pg 034]to that holy office. The English Bishops were unable to consecrate him, till an Act of Parliament, authorizing them so to do, could be passed; and he then made application to the Bishops of the Church in Scotland, who readily assented to the request, and he was consecrated by them, in Aberdeen, on the 14th of November, 1784. The Prelates, who were thus the instruments of first communicating the Episcopate to this Country, were, the Right Reverend Robert Kilgour, D. D., Bishop of Aberdeen, the Right Reverend Arthur Petrie, D. D., Bishop of Ross and Moray, and the Right Reverend John Skinner, D. D., Coadjutor Bishop of Aberdeen. Bishop Seabury returned to this Country, immediately after his consecration, and commenced his Episcopal duties without delay.A few clergymen of New York, New Jersey, and Pennsylvania, having held a meeting at Brunswick, N. J., on the 13th and 14th of May, 1784, for the purpose of consulting in what way to renew a Society for the support of widows and children of deceased clergymen, determined to procure a larger meeting on the 5th of the ensuing October, not only for the purpose of completing the object for which they had then assembled, but also to confer and agree on some general principles of a union of the Church throughout the States. At this latter meeting, a plan of ecclesiastical union was agreed upon, with great unanimity; and a recommendation to the several States, to send delegates to a general meeting, at Philadelphia, in September, 1785, was adopted.At the meeting, in Philadelphia, in September and October, 1785, there were present, deputies from seven of the thirteen States. This Convention framed an Ecclesiastical Constitution, recommended sundry alterations in the Book of Common Prayer, to adapt it to the local circumstances of the Country, now severed from the parent State, and also took some measures towards procuring the Episcopate from England. An Address was forwarded to the English Bishops, through his Excellency John Adams, then Minister to England, and afterwards President of the United States[pg 035]who zealously used his influence to promote the views of the Convention.Another Convention was held in Philadelphia, in June, 1786, at which, a Letter was read, from the Archbishops and Bishops of England, in answer to the Address forwarded from the preceding Convention; and another Address to the same Right Reverend Prelates, was adopted, to accompany the Ecclesiastical Constitution now finally agreed upon. This Convention then adjourned, to meet again whenever answers should be received from England. The next meeting was held at Wilmington, in Delaware, in October, 1786, at which, Letters from the English Prelates were read, and also an Act of Parliament, authorizing the consecration of Bishops for foreign places. Sundry further amendments and modifications of the Ecclesiastical Constitution, and Book of Common Prayer, were agreed upon, another Address to the English Prelates was adopted, and testimonials signed for three clergymen, who had been elected Bishops by their respective Dioceses. Two of these clergymen proceeded to England, in the course of the next month; and, after some further delays, all difficulties were finally removed, and the Rev. William White, D. D., of Philadelphia, and the Rev. Samuel Provoost, D. D., of New York, having been elected to the Bishoprics of Pennsylvania and New York, were consecrated to their high and holy office, on the fourth of February, A. D. 1787, in the chapel of the Archiepiscopal palace at Lambeth, by the Most Reverend John Moore, D. D., Archbishop of Canterbury, assisted by the Most Reverend William Markham, D. D., Archbishop of York, the Right Reverend Charles Moss, D. D., Bishop of Bath and Wells, and the Right Reverend Charles Hinchliff, D. D., Bishop of Peterborough. The newly-consecrated Bishops returned to America, April 7, 1787, and soon after, began the exercise of their Episcopal functions in their respective dioceses.Of these three original Bishops of the Church, Bishop Seabury discharged his Episcopal duties between nine and ten[pg 036]years, and died, February 25, 1796. Bishop White continued to be as a patriarch of the Church for many years, his life having been prolonged to the age of 88, and the discharge of his Episcopal functions having continued forty-nine years. He died, July 17, 1836. Bishop Provoost died, September 6, 1815, in the twenty-ninth year of his Episcopate.The first triennial Convention of the Church was held in July and August, 1789, and the sessions of this body continue to be regularly held every three years. Rev. James Madison, D. D., was consecrated Bishop of Virginia, by the Archbishop of Canterbury, September 19, 1790, and died March 6, 1812. Rev. Thomas John Claggett, D. D., of Maryland, was the first Bishop consecrated in the United States, having been elevated to that holy Order by the Right Reverend Bishops Provoost, Seabury, White, and Madison, in New York, September 17, 1792; since which time, thirty-three Bishops have been consecrated, making the whole number, thirty-eight, of whom twenty are now living. For the succession of Bishops, from the first establishment of the Church, to the present day, seeStatistics.The last General Convention was held in New York, in October, 1841, at which time, there were present, twenty-one Bishops, and 79 clerical and 57 lay members. The Bishops reported the consecration of 93 churches, the ordination of 355 clergymen, and the confirmation of 14,767 persons, in the years 1838 to 1841. The whole number of clergymen, at the present time, (1842,) is 1114. Other facts of interest, in relation to the Church in this Country, will be found among theStatisticsof this volume; and for more full information, the reader is referred to“Swords's Pocket Almanack, Churchman's Register, and Ecclesiastical Calendar,”a valuable little manual, published annually, and to the“Churchman's Almanack,”also published annually; and for historical notices, reference may be made to Bishop White's“Memoirs of the Protestant Episcopal Church,”Journals of the General, and State Conventions, Hawks's Ecclesiastical History of different States, and other similar works.

Though the greater proportion of the early emigrants to this Country were opposed to the form of religious worship established in the Mother Country, some of them were devoted adherents of that establishment, and Episcopal churches existed, of course, in several of the Colonies, at an early period, although, from the opposition made to them by the other emigrants, and from other causes, the number was not so considerable as might have been expected under different circumstances. At the commencement of the Revolutionary[pg 033]War, there were not more than eighty parochial clergymen North and East of Maryland; and these, with the exception of those in the towns of Boston and Newport, and the cities of New York and Philadelphia, derived the principal part of their support from England, through the“Society for the Propagation of the Gospel in Foreign Parts,”an old and venerable Institution, yet in existence, and still zealously engaged in spreading the Gospel to the utmost parts of the earth. In Maryland and Virginia, the members of the Church were much more numerous, than in the other parts of the Country, and the clergy were supported by a legal establishment.

The distance of this from the Mother Country, and the consequent separation of the members of the Church from their parent stock, which rendered them dependent for the ministry upon emigrations from England, or obliged them to send candidates to that Country, for Holy Orders, operated as a serious obstacle to the increase of the Church here. All the clergy of this Country were attached to the diocese of the Bishop of London, who thus became the only bond of union between them; but his authority could not be effectually exerted, at such a distance, in those cases where it was most needed; and, for these and other reasons, several efforts were made by the clergy to obtain an American Episcopate. But the jealousy with which such a measure was regarded by other denominations, and the great opposition with which it consequently met, prevented the accomplishment of the design. When, however, the tie, which had thus bound the members of the Church together in one communion, had been severed, by the independence of the United States, it was necessary that some new bond of union should be adopted; and renewed efforts were made to procure an Episcopate.

The clergy of the Church in Connecticut, at a meeting held in March, 1783, elected the Rev. Samuel Seabury, D. D., their Bishop, and sent him to England, with an application to the Archbishop of Canterbury for his consecration[pg 034]to that holy office. The English Bishops were unable to consecrate him, till an Act of Parliament, authorizing them so to do, could be passed; and he then made application to the Bishops of the Church in Scotland, who readily assented to the request, and he was consecrated by them, in Aberdeen, on the 14th of November, 1784. The Prelates, who were thus the instruments of first communicating the Episcopate to this Country, were, the Right Reverend Robert Kilgour, D. D., Bishop of Aberdeen, the Right Reverend Arthur Petrie, D. D., Bishop of Ross and Moray, and the Right Reverend John Skinner, D. D., Coadjutor Bishop of Aberdeen. Bishop Seabury returned to this Country, immediately after his consecration, and commenced his Episcopal duties without delay.

A few clergymen of New York, New Jersey, and Pennsylvania, having held a meeting at Brunswick, N. J., on the 13th and 14th of May, 1784, for the purpose of consulting in what way to renew a Society for the support of widows and children of deceased clergymen, determined to procure a larger meeting on the 5th of the ensuing October, not only for the purpose of completing the object for which they had then assembled, but also to confer and agree on some general principles of a union of the Church throughout the States. At this latter meeting, a plan of ecclesiastical union was agreed upon, with great unanimity; and a recommendation to the several States, to send delegates to a general meeting, at Philadelphia, in September, 1785, was adopted.

At the meeting, in Philadelphia, in September and October, 1785, there were present, deputies from seven of the thirteen States. This Convention framed an Ecclesiastical Constitution, recommended sundry alterations in the Book of Common Prayer, to adapt it to the local circumstances of the Country, now severed from the parent State, and also took some measures towards procuring the Episcopate from England. An Address was forwarded to the English Bishops, through his Excellency John Adams, then Minister to England, and afterwards President of the United States[pg 035]who zealously used his influence to promote the views of the Convention.

Another Convention was held in Philadelphia, in June, 1786, at which, a Letter was read, from the Archbishops and Bishops of England, in answer to the Address forwarded from the preceding Convention; and another Address to the same Right Reverend Prelates, was adopted, to accompany the Ecclesiastical Constitution now finally agreed upon. This Convention then adjourned, to meet again whenever answers should be received from England. The next meeting was held at Wilmington, in Delaware, in October, 1786, at which, Letters from the English Prelates were read, and also an Act of Parliament, authorizing the consecration of Bishops for foreign places. Sundry further amendments and modifications of the Ecclesiastical Constitution, and Book of Common Prayer, were agreed upon, another Address to the English Prelates was adopted, and testimonials signed for three clergymen, who had been elected Bishops by their respective Dioceses. Two of these clergymen proceeded to England, in the course of the next month; and, after some further delays, all difficulties were finally removed, and the Rev. William White, D. D., of Philadelphia, and the Rev. Samuel Provoost, D. D., of New York, having been elected to the Bishoprics of Pennsylvania and New York, were consecrated to their high and holy office, on the fourth of February, A. D. 1787, in the chapel of the Archiepiscopal palace at Lambeth, by the Most Reverend John Moore, D. D., Archbishop of Canterbury, assisted by the Most Reverend William Markham, D. D., Archbishop of York, the Right Reverend Charles Moss, D. D., Bishop of Bath and Wells, and the Right Reverend Charles Hinchliff, D. D., Bishop of Peterborough. The newly-consecrated Bishops returned to America, April 7, 1787, and soon after, began the exercise of their Episcopal functions in their respective dioceses.

Of these three original Bishops of the Church, Bishop Seabury discharged his Episcopal duties between nine and ten[pg 036]years, and died, February 25, 1796. Bishop White continued to be as a patriarch of the Church for many years, his life having been prolonged to the age of 88, and the discharge of his Episcopal functions having continued forty-nine years. He died, July 17, 1836. Bishop Provoost died, September 6, 1815, in the twenty-ninth year of his Episcopate.

The first triennial Convention of the Church was held in July and August, 1789, and the sessions of this body continue to be regularly held every three years. Rev. James Madison, D. D., was consecrated Bishop of Virginia, by the Archbishop of Canterbury, September 19, 1790, and died March 6, 1812. Rev. Thomas John Claggett, D. D., of Maryland, was the first Bishop consecrated in the United States, having been elevated to that holy Order by the Right Reverend Bishops Provoost, Seabury, White, and Madison, in New York, September 17, 1792; since which time, thirty-three Bishops have been consecrated, making the whole number, thirty-eight, of whom twenty are now living. For the succession of Bishops, from the first establishment of the Church, to the present day, seeStatistics.

The last General Convention was held in New York, in October, 1841, at which time, there were present, twenty-one Bishops, and 79 clerical and 57 lay members. The Bishops reported the consecration of 93 churches, the ordination of 355 clergymen, and the confirmation of 14,767 persons, in the years 1838 to 1841. The whole number of clergymen, at the present time, (1842,) is 1114. Other facts of interest, in relation to the Church in this Country, will be found among theStatisticsof this volume; and for more full information, the reader is referred to“Swords's Pocket Almanack, Churchman's Register, and Ecclesiastical Calendar,”a valuable little manual, published annually, and to the“Churchman's Almanack,”also published annually; and for historical notices, reference may be made to Bishop White's“Memoirs of the Protestant Episcopal Church,”Journals of the General, and State Conventions, Hawks's Ecclesiastical History of different States, and other similar works.

Articles Of Religion.As established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth Day of September, in the Year of our Lord, one thousand eight hundred and one.“Article I.Of Faith in the Holy Trinity.—There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.“Art. II.Of the Word, or Son of God, which was made very Man.—The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.“Art. III.Of the going down of Christ into Hell.—As Christ died for us, and was buried, so also is it to be believed, that He went down into hell.“Art. IV.Of the Resurrection of Christ.—Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth, until He return to judge all men at the last day.“Art. V.Of the Holy Ghost.—The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.“Art. VI.Of the Sufficiency of the Holy Scriptures for[pg 038]Salvation.—Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.“Of the Names and Number of the Canonical Books.—Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Joshue, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Hester, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.“And the other Books (as Hierome saith) the Church doth read for example of life, and instruction of manners, but yet doth it not apply them to establish any doctrine; such are these following:“The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The Rest of the Book of Hester, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees.“All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.“Art. VII.Of the Old Testament.—The Old Testament is not contrary to the New; for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard, which feign, that the old fathers did look only for transitory promises[pg 039]Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called Moral.“Art. VIII.Of the Creeds.—The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.“Art. IX.Of Original or Birth-Sin.—Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore, in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek,Phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.“Art. X.Of Free Will.—The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God; wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.“Art. XI.Of the Justification of Man.—We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works[pg 040]or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.“Art. XII.Of Good Works.—Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out, necessarily, of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.“Art. XIII.Of Works before Justification.—Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.“Art. XIV.Of Works of Supererogation.—Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required; whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.“Art. XV.Of Christ alone without Sin.—Christ, in the truth of our nature, was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit. He came to be a Lamb without spot, who, by sacrifice of Himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in Him. But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.“Art. XVI.Of Sin after Baptism.—Not every deadly[pg 041]sin willingly committed after baptism, is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.“Art. XVII.Of Predestination and Election.—Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) He hath constantly decreed, by His counsel, secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they, which be endued with so excellent a benefit of God, be called according to God's purpose by His Spirit working in due season: they, through grace, obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of His only begotten Son Jesus Christ, they walk religiously in good works; and at length, by God's mercy, they attain to everlasting felicity.“As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God; so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.[pg 042]“Furthermore, we must receive God's promises in such wise as they be generally set forth to us in Holy Scripture and, in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.“Art. XVIII.Of obtaining eternal Salvation only by the Name of Christ.—They also are to be had accursed, that presume to say, That every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.“Art. XIX.Of the Church.—The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.“As the Church of Hierusalem, Alexandria, and Antioch, have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.“Art. XX.Of the Authority of the Church.—The Church hath power to decree rites or ceremonies, and authority in controversies of faith; and yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of salvation.“Art. XXI.Of the Authority of General Councils.1“Art. XXII.Of Purgatory.—The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of reliques, and also invocation of[pg 043]saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.“Art. XXIII.Of Ministering in the Congregation.—It is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send ministers into the Lord's vineyard.“Art. XXIV.Of Speaking in the Congregation in such a Tongue as the People understandeth.—It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understanded of the people.“Art. XXV.Of the Sacraments.—Sacraments ordained of Christ, be not only badges or tokens of Christian men's profession; but rather they be certain sure witnesses, and effectual signs of grace, and God's good will toward us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.“There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.“Those five commonly called sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown, partly of the corrupt fallowing of the Apostles, partly are states of life allowed by the Scriptures; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.“The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they[pg 044]have a wholesome effect or operation; but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.“Art. XXVI.Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments.—Although in the visible Church, the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the Word and Sacraments; yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as, by faith, and rightly, do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and promise, although they be ministered by evil men.“Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment, be deposed.“Art. XXVII.Of Baptism.—Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church: the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed: faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.“Art. XXVIII.Of the Lord's Supper.—The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our redemption by Christ's death: insomuch that, to such as rightly, worthily, and with faith, receive[pg 045]the same, the Bread which we break is a partaking of the body of Christ; and likewise the Cup of Blessing is a partaking of the blood of Christ.“Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ; but it is repugnant to the plain words of Scripture, overthrowing the nature of a sacrament, and hath given occasion to many superstitions.“The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean, whereby the body of Christ is received and eaten in the Supper, is faith.“The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.“Art. XXIX.Of the Wicked, which eat not of the Body of Christ in the Use of the Lord's Supper.—The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the body and blood of Christ; yet in nowise are they partakers of Christ; but rather, to their condemnation, do eat and drink the sign or sacrament of so great a thing.“Art. XXX.Of Both Kinds.—The Cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.“Art. XXXI.Of the one Oblation of Christ finished upon the Cross.—The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifice of masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.“Art. XXXII.Of the Marriage of Priests.—Bishops,[pg 046]Priests, and Deacons, are not commanded by God's law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.“Art. XXXIII.Of excommunicate Persons, how they are to be avoided.—That person which, by open denunciation of the Church, is rightly cut off from the unity of the Church, and excommunicated, ought to be taken, of the whole multitude of the faithful, as a heathen and publican, until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto.“Art. XXXIV.Of the Traditions of the Church.—It is not necessary that traditions and ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever, through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that other may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the consciences of the weak brethren.“Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so that all things be done to edifying.“Art. XXXV.Of Homilies.—The second Book of Homilies, the several titles whereof we have joined, under this article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches[pg 047]by the Ministers, diligently and distinctly, that they may be understanded of the people.“Of the Names of the Homilies.—1. Of the right Use of the Church. 2. Against Peril of Idolatry. 3. Of repairing and keeping clean of Churches. 4. Of Good Works; first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Apparel. 7. Of Prayer. 8. Of the Place and Time of Prayer. 9. That Common Prayers and Sacraments ought to be ministered in a known Tongue. 10. Of the reverent Estimation of God's Word. 11. Of Alms-doing. 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. For the Rogation-Days. 18. Of the State of Matrimony. 19. Of Repentance. 20. Against Idleness. 21. Against Rebellion.“[This article is received in this Church, so far as it declares the Books of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church, which also suspends the order for the reading of said Homilies in Churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.]“Art. XXXVI.Of Consecration of Bishops and Ministers.—The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church, in 1792, doth contain all things necessary to such consecration and ordering; neither hath it any thing that, of itself, is superstitious and ungodly: and, therefore, whosoever are consecrated or ordered according to said form, we decree all such to be rightly, orderly, and lawfully, consecrated and ordered.“Art. XXXVII.Of the Power of the Civil Magistrates.—The[pg 048]power of the civil magistrate extendeth to all men, as well clergy as laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men, who are professors of the Gospel, to pay respectful obedience to the civil authority, regularly and legitimately constituted.“Art. XXXVIII.Of Christian Men's Goods which are not common.—The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.“Art. XXXIX.Of a Christian Man's Oath.—As we confess that vain, and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle; so we judge that Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.”

As established by the Bishops, the Clergy, and Laity of the Protestant Episcopal Church in the United States of America, in Convention, on the twelfth Day of September, in the Year of our Lord, one thousand eight hundred and one.

“Article I.Of Faith in the Holy Trinity.—There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things, both visible and invisible. And in unity of this Godhead there be three persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

“Art. II.Of the Word, or Son of God, which was made very Man.—The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

“Art. III.Of the going down of Christ into Hell.—As Christ died for us, and was buried, so also is it to be believed, that He went down into hell.

“Art. IV.Of the Resurrection of Christ.—Christ did truly rise again from death, and took again His body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith He ascended into heaven, and there sitteth, until He return to judge all men at the last day.

“Art. V.Of the Holy Ghost.—The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.

“Art. VI.Of the Sufficiency of the Holy Scriptures for[pg 038]Salvation.—Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.

“Of the Names and Number of the Canonical Books.—Genesis, Exodus, Leviticus, Numeri, Deuteronomium, Joshue, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Hester, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less.

“And the other Books (as Hierome saith) the Church doth read for example of life, and instruction of manners, but yet doth it not apply them to establish any doctrine; such are these following:

“The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, The Rest of the Book of Hester, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees.

“All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

“Art. VII.Of the Old Testament.—The Old Testament is not contrary to the New; for both in the Old and New Testament, everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man. Wherefore they are not to be heard, which feign, that the old fathers did look only for transitory promises[pg 039]Although the law given from God by Moses, as touching ceremonies and rites, do not bind Christian men, nor the civil precepts thereof ought of necessity to be received in any commonwealth; yet, notwithstanding, no Christian man whatsoever is free from the obedience of the commandments which are called Moral.

“Art. VIII.Of the Creeds.—The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrants of Holy Scripture.

“Art. IX.Of Original or Birth-Sin.—Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and is, of his own nature, inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore, in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in Greek,Phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.

“Art. X.Of Free Will.—The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God; wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

“Art. XI.Of the Justification of Man.—We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works[pg 040]or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

“Art. XII.Of Good Works.—Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out, necessarily, of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.

“Art. XIII.Of Works before Justification.—Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the school authors say) deserve grace of congruity; yea, rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.

“Art. XIV.Of Works of Supererogation.—Voluntary works, besides over and above God's commandments, which they call works of supererogation, cannot be taught without arrogancy and impiety; for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for His sake than of bounden duty is required; whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants.

“Art. XV.Of Christ alone without Sin.—Christ, in the truth of our nature, was made like unto us in all things, sin only except, from which He was clearly void, both in His flesh and in His spirit. He came to be a Lamb without spot, who, by sacrifice of Himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in Him. But all we the rest (although baptized and born again in Christ) yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.

“Art. XVI.Of Sin after Baptism.—Not every deadly[pg 041]sin willingly committed after baptism, is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God (we may) arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

“Art. XVII.Of Predestination and Election.—Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) He hath constantly decreed, by His counsel, secret to us, to deliver from curse and damnation those whom He hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they, which be endued with so excellent a benefit of God, be called according to God's purpose by His Spirit working in due season: they, through grace, obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of His only begotten Son Jesus Christ, they walk religiously in good works; and at length, by God's mercy, they attain to everlasting felicity.

“As the godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God; so, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's predestination, is a most dangerous downfall, whereby the devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.

“Furthermore, we must receive God's promises in such wise as they be generally set forth to us in Holy Scripture and, in our doings, that will of God is to be followed, which we have expressly declared unto us in the Word of God.

“Art. XVIII.Of obtaining eternal Salvation only by the Name of Christ.—They also are to be had accursed, that presume to say, That every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.

“Art. XIX.Of the Church.—The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same.

“As the Church of Hierusalem, Alexandria, and Antioch, have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith.

“Art. XX.Of the Authority of the Church.—The Church hath power to decree rites or ceremonies, and authority in controversies of faith; and yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written; neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of salvation.

“Art. XXI.Of the Authority of General Councils.1

“Art. XXII.Of Purgatory.—The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of reliques, and also invocation of[pg 043]saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

“Art. XXIII.Of Ministering in the Congregation.—It is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send ministers into the Lord's vineyard.

“Art. XXIV.Of Speaking in the Congregation in such a Tongue as the People understandeth.—It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the Church, or to minister the sacraments, in a tongue not understanded of the people.

“Art. XXV.Of the Sacraments.—Sacraments ordained of Christ, be not only badges or tokens of Christian men's profession; but rather they be certain sure witnesses, and effectual signs of grace, and God's good will toward us, by the which He doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in Him.

“There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.

“Those five commonly called sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown, partly of the corrupt fallowing of the Apostles, partly are states of life allowed by the Scriptures; but yet have not like nature of Sacraments with Baptism and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.

“The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they[pg 044]have a wholesome effect or operation; but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.

“Art. XXVI.Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments.—Although in the visible Church, the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the Word and Sacraments; yet, forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as, by faith, and rightly, do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and promise, although they be ministered by evil men.

“Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment, be deposed.

“Art. XXVII.Of Baptism.—Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church: the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed: faith is confirmed, and grace increased by virtue of prayer unto God. The Baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

“Art. XXVIII.Of the Lord's Supper.—The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather it is a Sacrament of our redemption by Christ's death: insomuch that, to such as rightly, worthily, and with faith, receive[pg 045]the same, the Bread which we break is a partaking of the body of Christ; and likewise the Cup of Blessing is a partaking of the blood of Christ.

“Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord, cannot be proved by Holy Writ; but it is repugnant to the plain words of Scripture, overthrowing the nature of a sacrament, and hath given occasion to many superstitions.

“The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the mean, whereby the body of Christ is received and eaten in the Supper, is faith.

“The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

“Art. XXIX.Of the Wicked, which eat not of the Body of Christ in the Use of the Lord's Supper.—The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the body and blood of Christ; yet in nowise are they partakers of Christ; but rather, to their condemnation, do eat and drink the sign or sacrament of so great a thing.

“Art. XXX.Of Both Kinds.—The Cup of the Lord is not to be denied to the lay people; for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.

“Art. XXXI.Of the one Oblation of Christ finished upon the Cross.—The offering of Christ once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifice of masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.

“Art. XXXII.Of the Marriage of Priests.—Bishops,[pg 046]Priests, and Deacons, are not commanded by God's law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.

“Art. XXXIII.Of excommunicate Persons, how they are to be avoided.—That person which, by open denunciation of the Church, is rightly cut off from the unity of the Church, and excommunicated, ought to be taken, of the whole multitude of the faithful, as a heathen and publican, until he be openly reconciled by penance, and received into the Church by a judge that hath authority thereunto.

“Art. XXXIV.Of the Traditions of the Church.—It is not necessary that traditions and ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever, through his private judgment, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that other may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the consciences of the weak brethren.

“Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so that all things be done to edifying.

“Art. XXXV.Of Homilies.—The second Book of Homilies, the several titles whereof we have joined, under this article, doth contain a godly and wholesome doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches[pg 047]by the Ministers, diligently and distinctly, that they may be understanded of the people.

“Of the Names of the Homilies.—1. Of the right Use of the Church. 2. Against Peril of Idolatry. 3. Of repairing and keeping clean of Churches. 4. Of Good Works; first of Fasting. 5. Against Gluttony and Drunkenness. 6. Against Excess of Apparel. 7. Of Prayer. 8. Of the Place and Time of Prayer. 9. That Common Prayers and Sacraments ought to be ministered in a known Tongue. 10. Of the reverent Estimation of God's Word. 11. Of Alms-doing. 12. Of the Nativity of Christ. 13. Of the Passion of Christ. 14. Of the Resurrection of Christ. 15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. For the Rogation-Days. 18. Of the State of Matrimony. 19. Of Repentance. 20. Against Idleness. 21. Against Rebellion.

“[This article is received in this Church, so far as it declares the Books of Homilies to be an explication of Christian doctrine, and instructive in piety and morals. But all references to the constitution and laws of England are considered as inapplicable to the circumstances of this Church, which also suspends the order for the reading of said Homilies in Churches, until a revision of them may be conveniently made, for the clearing of them, as well from obsolete words and phrases, as from the local references.]

“Art. XXXVI.Of Consecration of Bishops and Ministers.—The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church, in 1792, doth contain all things necessary to such consecration and ordering; neither hath it any thing that, of itself, is superstitious and ungodly: and, therefore, whosoever are consecrated or ordered according to said form, we decree all such to be rightly, orderly, and lawfully, consecrated and ordered.

“Art. XXXVII.Of the Power of the Civil Magistrates.—The[pg 048]power of the civil magistrate extendeth to all men, as well clergy as laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men, who are professors of the Gospel, to pay respectful obedience to the civil authority, regularly and legitimately constituted.

“Art. XXXVIII.Of Christian Men's Goods which are not common.—The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

“Art. XXXIX.Of a Christian Man's Oath.—As we confess that vain, and rash swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle; so we judge that Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth.”

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