ness to the polity or Constitution of the American Episcopal Church. The two Churches, in this respect, are utterly dissimilar. The position of the English Church in this regard, may be, and probably is, satisfactory to them; it is doubtless adapted to the genius of the government, if not to the genius of the people. Ours, certainly, and we think fortunately, is adapted to the genius of the American people. That consistent chain of authority which binds the American Episcopal Church together, and secures the rights of all parties, official and laical, and defines the duties of all, on a truly republican platform, illustrates eminently the wisdom and virtue of its authors; and we hope we may be permitted to add, illustrates also the wisdom of that Providence which superintended and ordered it.

CHAPTER X.

THE GENIUS OF THE AMERICAN EPISCOPAL CHURCH, AS ILLUSTRATED IN HER ATTACHMENT TO EPISCOPACY.

THERE is something in the claims of Episcopacy, doubtless, which commands the respect of the Christian world, not only on account of the evidence of its having been established by the Apostles, and consequently of its institution by Christ himself, but from the fact, that the historical evidence supporting the opposite pretensions, falls within the limit of about three centuries. These claims are in substance, that the Apostles instituted two orders of ministration in the Church, under themselves, to wit, presbyters and deacons, for a permanent arrangement, to be carried out in their own day, and to be handed down in the Church, of whom they, the Apostles, were superiors and principles; that the Apostles sent forth these two orders to minister to the Churches, under their instructions; that the Apostles constituted the first order of the Christian ministry, presbyters the second, and deacons the third; that the Apostles appointed successors to themselves, with instructions to maintain the same system, and with powers to continue their own succession by a similar appointment, with similar instructions; that the successors of the Apostles were generally called bishops in the early ages, and in pro

cess of time, that name was appropriated to them distinctively; that these bishops were endowed by the Apostles with plenary powers of administration over the Churches, and over the other two orders of the ministry; that this was the primitive system, established by the Apostles, and made obligatory on the Church of all coming ages; and that the bishops have, down to this time, occupied the place of the Apostles, in all but the prerogatives of inspiration, and the power of working miracles.* This is called the Apostolic

succession.*

The evidence seems to be paramount, that this succession has never been interrupted, except in those smaller parts of the Christian commonwealth, in modern times, where it is not regarded as obligatory, or essential to a valid Christian ministry. The great majority of Christendom, in all ages, has held to Episcopacy, and been careful to maintain a regular and uninterrupted succession of bishops; and wherever this succession could not be satisfactorily proved, the mind of the Church, in those parts, has been in a disturbed state on that account. The theory of Episcopacy, that is, of chiefs, in one form or another, is natural to every state of society, and will as certainly come into practice, as that men cannot do without leaders; and the only question is, whether it shall

* It is commonly believed, that the power of working miracles did not cease with the Apostles, but that it continued for ages, at least for a long period; and it appears to have been enjoyed by the fellow-labourers of the Apostles. It was never, we believe, regarded as an exclusive prerogative of the Episcopate, in the age of miracles.

be regulated or unregulated, canonical or usurped. It is precisely that system which, it might be presumed the inspired Apostles would adopt and appoint. For it cannot be imagined that they would leave so important a commonwealth as the Church of Jesus Christ without an authoritative supervision, or without a polity, simple though it was in the beginning. Besides their natural sagacity, as practical men, they were endowed with special gifts of wisdom by the Holy Ghost for their special vocation; and Saint Paul, at least, was a man fit for a statesman in any age or nation, by his superior education.

The Apostles knew, by Divine inspiration, that they were laying the foundation for a spiritual empire, for all nations, and for all time; and what more simple or more beneficent than an Episcopal system regulated, since men, in all societies, must have something of the kind? Any how, that is almost universally received as an Apostolic appointment, according as well with presumption as with history; and if this system cannot be settled upon, no other can, and the Church is doomed to fall back into anarchy, or, which is tantamount, to leave every one to choose for himself. Episcopacy, however, has in fact obtained a ruling ascendency in the mind of the universal Church, as having been ordered by the Apostles, and cannot easily be dislodged from that position. They who reject it, are always more or less disquieted with the thought, that they may, be wrong; whereas, they who accept it, are universally satisfied, and gradually become more and more con

firmed in the belief that they are right. Both history and presumption are on their side.

It is in this state of mind, that the American Episcopal Church has received and entertained the doctrine of Episcopacy. They believe in it; they cherish it; they are satisfied with it. They have no fear of the power of bishops, because they know they live under a constitutional Church, where the bishop is as much bound by law as a presbyter, or deacon, or layman, and can no more trespass with impunity on the rights of others. They have seen and appreciated the salutary operation of the system, in all its aspects and bearings, on the clergy, on the churches and congregations, on themselves as individuals, on their families, on their children. They have always the pastoral care of their own clergyman; and an Episcopal visitation is a festival, spiritual and social, on which occasion, besides other Episcopal benefits highly prized, all those who have been carefully trained and qualified by the pastor, are solemnly inducted by the office of confirmation into full communion with the Church, and into all its privileges. The bishop is "the angel of the Church," spoken of in the Apocalypse, and his periodical returns to the people are angel visits. If he is a good and holy man, it is natural that men should so esteem him. His necessarily infrequent calls render them all the more precious, when their benefit is realized. He cannot be among the people often, and when he does come, he leaves a blessing behind him that is highly prized. The children grow up to love and honour him, and what as children they