ly to give his heart unto God, he dismisses | clearly bound to see that the candidate them at ten or eleven o'clock, fatigued, for membership gives such evidences of yet excited, and altogether unfit for the ex- piety as, on scriptural grounds, shall be ercises of the closet. This is sometimes deemed satisfactory. The one may be done under the idea that the people would perfectly right in desiring to enter, and in lose their serious impressions were the coming to them for admission; the others service to be short. But here there is may be no less justified in refusing until often a temptation of the Adversary. No they have had satisfactory evidence of the revival ever suffered by evening meetings applicant's piety. No harm can result from being confined to a moderate length. Let this temporary conflict of duty, if I may the people be almost compelled to leave call it so. Both seek to do what is right, the house rather than unduly protract such and both will soon find their way clear. meetings.

One of the most important and difficult duties of a minister in a revival is rightly to direct awakened souls. Alas! how often are even good men found to fail in this. Many ministers, whom I have known, seem to me to excel in addressing unawakened sinners, and yet to fail when called to give | clear, intelligible, and scriptural directions to those who are awakened. Many, too, fail in judging of the evidences of conversion, and "heal the hurt of the people softly."

But on no point, I am convinced, from what I have seen in America, is there a greater call for the exercise of a sound prudence than in receiving into the Church persons who entertain the belief that they have "passed from death unto life." While they may possibly be kept back too long, the great error lies on the other side. The new convert naturally desires to join himself to those whom he now considers to be the children of God. He thinks that it is his duty to do so, and he may possibly be right. But the office-bearers in the Church, whose duty it is to see to the admission of none but proper persons into it, are no less

I consider hasty admissions to our churches to be the greatest of all the evils connected with revivals in some parts of the country, and among some denominations in particular. But this evil is not peculiar to revivals. It is quite as likely to occur when there is no revival as when there is. With all possible care it is difficult to keep a church pure, in a reasonable sense of that word. How absurd, then, to expect it when the doors are thrown wide open to admit hastily all that profess to be converted! Experience shows the necessity of decided views on this subject, and of firmness in enforcing them. On this point, as well as on all others relating to the discipline and government of the Church, too much care cannot be taken to avoid latitudinarian practices. The Church must be kept a living body of believers—a company of persons who have come out from the world, and are determined to adorn the profession which they have made. In their organization and action, order, which is said to be "heaven's first law," must be maintained. In this opinion, I am sure, Christians of all denominations in the United States sincerely and entirely concur.

BOOK V I.

THE EVANGELICAL CHURCHES IN AMERICA.

CHAPTER I.

PRELIMINARY REMARKS in REFERENCE TO THIS

SUBJECT.

the Methodists, and in that order we shall Consider as briefly as possible the smaller proceed to notice them. We shall then orthodox denominations, such as the Moravians, the Lutherans, the German Reformed, and other German sects, the Reformed Dutch Church, the Cumberland Presbyterians, the Protestant or Reformed Methodists, the Reformed Presbyterians or Covenanters, the Associate Church, the Associate Reformed, the Quakers, &c.

THIS part of our work we propose to devote to a brief notice of the doctrines, organization, and history of each of the evangelical denominations in the United States, nothing beyond a sketch of these being consistent with our limits. We shall endeavour, of course, to confine ourselves as much as possible to what is important, Numerous as are the evangelical denomomitting what is least essential or neces-inations in the United States, yet when sary. grouped in reference to doctrine on the one We begin with the five most numerous hand, or church government on the other, evangelical denominations in the United it is surprising into how small a number States. These, in the order of their rise, they may be reduced. In doctrine we have are the Episcopalians, the Congregational- but two great divisions-the Calvinistic ists, the Baptists, the Presbyterians, and and the Arminian schools; the former,

CHAPTER II.

THE PROTESTANT EPISCOPAL CHURCH.

with its various peculiarities, comprehend- before which they come for a decision of ing the Presbyterians, usually so called, their claims, is compelled to look to the evangelical Baptists, the Episcopalians points of doctrine and discipline in order (though they generally consider them- to settle this question as to property, selves as intermediate between the two), Thus it was in the great Quaker case the Congregationalists, the German Re- formerly referred to. formed, the Dutch Reformed, the Covenanters, the Associate, and the Associate Reformed Churches; the latter, with its variations, comprehending the Methodists of all branches, the Lutherans, the Cumberland Presbyterians, the United Brethren or Moravians, and some other small bodies. THE Protestant Episcopal Church in the Considered in reference to their forms United States derives its origin from the of church government, they all range them- Church of England, of which it is not only selves in three great families. The Epis- an offshoot, but to which it is "indebted, copal, comprehending the Protestant Epis- under God, for a long continuance of nurcopal Church, the Methodist Episcopal, sing care and protection."* It agrees with and the Moravians; the Presbyterian, in- that Church in doctrine; and its ritual and cluding the Presbyterians usually so called, formularies, with some variations introthe Dutch Reformed, the German Re- duced after the Revolution by which the formed, the Lutherans, the Cumberland Colonies became independent States, are Presbyterians, the Protestant Methodists, the same. Unlike the mother-church, the Covenanters, the Associate, and the however, it is in no way connected with Associate Reformed; the Congregational the State, nor do its bishops, in virtue of (or Independent, as it is more commonly their office, enjoy any civil powers, imcalled in England), embracing the Congre- munities, or emoluments. gationalists and the Baptists.

But when viewed in relation to the great doctrines which are universally conceded by Protestants to be fundamental and necessary to salvation, then they all form but one body, recognising Christ as their common Head. They then resemble the different parts of a great temple, all constituting but one whole; or the various corps of an army, which, though ranged in various divisions, and each division having an organization perfect in itself, yet form but one great host, and are under the command of one chief.

66

The chief particulars in which the Service Book differs from that of the Church of England are as follows: 1. A shorter form of absolution is allowed to be used instead of the English, which is, however, retained, and frequently used in the public service. 2. The Athanasian creed is omitted. 3. In the administration of baptism, the sign of the cross may be dispensed with, if requested. 4. The marriage service has been considerably abridged. 5. In the funeral service, some expressions, considered as liable to misconstruction, have been altered or omitted. 6. There has This suggests the observation that on no been a change, of course, in the prayers one point are all these churches more for rulers. 7. It is allowed to omit in completely united, or more firmly estab-communion service the prayer called the lished, than on the doctrine of the suprem- "Oblation," and the Invocation. 8. It is acy of Christ in his Church, and the unlaw-permitted to change the words "He defulness of any interference with its doc- scended into hell," which occur in the trine, discipline, and government, on the Apostles' Creed, into "He descended into part of the civil magistrate. There is not the world of departed spirits," or words a single evangelical church in the United equivalent. The other modifications, being States that does not assert and maintain of less importance and chiefly verbal, need the glorious doctrine of the Headship of not be specified. Christ in his Church, and that from Him alone comes all just and lawful authority in the same. On this point they hold unanimously the great doctrine which the Church of Scotland has been so nobly contending for. If the civil power has ever referred for a moment to the doctrine and discipline of the Church, it has only been in courts of justice, and that solely for the purpose of determining which of two parties has a legal title to be considered as the church in question. For example: A + When the bishop is unable to preside at the inchurch divides; the parties into which it stallation or institution of a minister as rector or is divided contend for the property that be-bouring presbyters to act as institutors on the occapastor of a church, he appoints a committee of neighlonged to it when entite; and the court sion. So, also, in diocesses that have no bishops, if

As in the parent church in England, there are three ranks or orders in the ministry, and these are believed, by its friends, to be of apostolical institution, viz., bishops, priests, and deacons. Ordination is peformed solely by the bishops. The churches choose their own pastors, but their installation, or induction, requires the consent of the bishop of the diocess.† The * Preface to the American Book of Common Prayer.

regulation of the temporal affairs of each declaration: "I do believe the Holy Scripchurch is confided to a board of church-tures of the Old and New Testaments to wardens, and vestry, the former of which be the word of God, and to contain all are chosen by the communicants, the latter by the members of the parish generally. The spiritual rule rests mainly with the pastor, or rector, as he is more commonly called.

things necessary to salvation; and I do solemnly engage to conform to the doctrines and worship of the Protestant Episcopal Church in these United States." These doctrines are understood to be conThe increase and wide diffusion of the tained in the articles of religion printed Episcopal Church in the United States has with the Book of Common Prayer, and led, I understand, to the determination that implied in the liturgy of the Church. The each state shall constitute a diocess, ex- fall of man, the Trinity of divine persons cept when its extent, and the number of in the Godhead, the proper Deity and huchurches in it, may require its being divi- manity of the Saviour, the atonement ded, like that of New-York, into two dio-through his sufferings and death, the recesses. In some instances, however, as generating and sanctifying influence of the in Virginia, where the state is extensive, and the churches not very numerous, and especially where the principal or senior bishop does not enjoy robust health, an assistant bishop has been appointed.

Holy Spirit, the general judgment, the everlasting reward of the righteous and punishment of the wicked-or, in other words, what are called the doctrines of the Reformation-are fully taught in these formularies, and are in reality professed by those who subscribe the above decla

Each diocess has its affairs directed by an Annual Convention, composed of the diocesan clergy and one or more lay dele-ration. gates from each parish, elected by the people, or appointed by the wardens and vestry; the clergy and laity forming one body, but voting separately whenever this is demanded, the clergy forming one house and the laity another. The bishop presides, should there be one; if not, a president is chosen in his place. A concurrent vote of both orders, when voting separately, is necessary before any measure or law can

pass.

The Episcopal was the first Protestant Church planted on the American Continent, and the reader has seen how it was the favoured Church in Virginia from the earliest settlement of that state until the Revolution; also, how it came to be established in the colonies of Maryland, NewYork, and the Carolinas. But, notwithstanding all the aid which it received from the civil government, its prosperity was far from commensurate with its external advantages.

When the Revolution commenced it had not more than eighty ministers in the colonies north and east of Maryland, and even these, with the exception of such as were settled in Philadelphia, New-York, Newport, Boston, and a few other of the most important cities and towns, were supported by the Society for the Propagation of the Gospel in Foreign Parts; while in the colonies south of Virginia, viz., the Carolinas and Georgia, all the clergy taken together were but few. The number in Virginia and Maryland, amounting to about 150, greatly exceeded that of all the other colonies.

Every three years a General Convention is held; the last always appointing the place of meeting for the next after. This body is composed of clerical and lay delegates from each state or diocesan convention, who form the house of delegates, and of the bishops, who form the house of bishops. When any proposed act has passed one house, it is sent to the other for its concurrence, the consent of both houses being requisite to its having the force of law. The Episcopal Church, throughout the country, is governed by the canons of the General Convention. These canons regulate the election of bishops, declare the qualifications necessary for obtaining the orders of deacon and priest, the studies to be previously pursued, the examinations to be undergone, and the age which candidates must have attained before they can be admitted to the three grades of the ministry. The age of twenty-one is required for deacon's orders, twenty-four for those of priest, and before a man can be ordained a bishop he must have completed his thir-difficulties attending the raising up of a natieth year. tive clergy, and sending them to England Candidates for ordination do not, as in for consecration, though this had been the Church of England, subscribe the Thir-done to a very great extent in the colony ty-nine Articles, but simply the following of Connecticut, and it was in that colony the services of a neighbouring prelate cannot be ob- that the Episcopal Church had made by tained, a self-constituted committee of neighbouring far the greatest advance. We have also presbyters may give institution. seen how disastrous were the Revolution

The causes of this ill success during the colonial era lay, as we have stated, in the Church being dependant upon England altogether for Episcopal supervision, and, in a great degree, for its ministers; in the unfitness, for the colonies, of many that were sent over by the Bishop of London, to whose diocess the Episcopal churches in America were then attached; and the great

and the changes it effected on the Episco- | effects. Its subsequent history has been pal Church in all the colonies, and particu- marked by an ever-increasing prosperity. larly in Virginia, and that it was many years before it could rise from the prostration in which the return of peace in 1783 found it.

One of the first measures attempted after that event was the formation of an ecclesiastical constitution, by a special conven- | tion of the clergy from several of the states, held in Philadelphia in 1785, for the purpose of uniting all the Episcopal churches in one body. Another important measure was the ordination of American bishops. For this purpose, the above convention, which was the first that was held, opened a correspondence with the Archbishops of Canterbury and York. This was followed by the British Parliament passing an act authorizing the English prelates to consecrate bishops for America. The Rev. Drs. White and Provoost, the former of Philadelphia, and the latter of 'New-York, were thereupon sent over to England, and received ordination to the Episcopal office from the hands of the Archbishop of Canterbury and the Archbishop of York, the Bishops of Bath and Wells and of Peterborough assisting. Upon their return to America, Bishops White and Provoost entered upon the discharge of their Episcopal duties in their respective dio

cesses.

cut.

I have not the means of knowing what was the precise number of its clergy in 1792, but I am sure that it could not have exceeded 200, and its bishops were four. Just forty years later, in 1832, according to the Journal of the General Convention held in New-York in October of that year, the number of the bishops had increased to fifteen, and that of the clergy to 583. Twelve years later still, in 1844, we find the number of bishops augmented to twenty-three, the clergy to 1176,* while the churches probably exceed 1200.

Nor has the spiritual prosperity of this church been less remarkable than its external. It possesses a degree of life and. energy throughout all its extent, and an amount of vital piety in its ministers and members, such as it never had in its colonial days. It is blessed with precious revivals, and flourishes like a tree planted by the rivers of water. And in no portions of the country does it possess more spiritual health than in the States of Virginia and Maryland, where, in the anterevolutionary era, it was in a deplorable state as regards piety, both in its ministry and its laity. Happier days have dawned. upon it in those states, and, indeed, everywhere else. Even while writing this chapter, I have received a letter from an excellent young Episcopal minister settled in a country parish in the centre of Virginia,. who informs me that the last winter and spring were seasons of remarkable blessing to the Episcopal Church in that state. He states that about 100 persons have. been added to the church at Norfolk; nearly as many to that of Petersburg; while at Richmond,† so interesting was the state of things, that the rectors of the churches there (three or four in number) did not feel it to be their duty to leave their flocks in order to attend the Convention of the Diocess which had just taken place.

A short time before the consecration of Bishops White and Provoost, the Rev. Samuel Seabury, D.D., had gone over to England for consecration to the Episcopal office. But having abandoned all hope of success from that quarter, he went to Scotland, and was consecrated by three of the non-juring bishops of that kingdom. Upon his return he became Bishop of ConnectiIn the Convention of 1789, it being proposed to ordain another bishop, that body requested Bishops White and Provoost to unite with Bishop Seabury in performing that act, the presence of three bishops being necessary. But Bishop White having some doubts whether it was consistent with the faith understood to have been pledged to the English bishops, not to proceed to an act of consecration without having first obtained from them the number held in their church to be canonically necessary to such an act, the dif ficulty was terminated by sending the Rev. James Madison, D.D., of Virginia, to Eng-ed with it, viz., one at New-York, another land, and his consecration there. At the next triennial convention, held in the city of New-York in 1792, the four bishops, Drs. White, Provoost, Madison, and Seabury, ordained the Rev. Dr. Thomas John Clagget to the Episcopal office in the diocess of Maryland.

About that epoch the Church may be said to have passed its apogee of depression, occasioned by the Revolution and its

I have already spoken of the societies. which have sprung up in the Episcopal Church for the promotion of domestic missions, Sunday-schools, the education of poor and pious young men for the ministry, and the publication of religious tracts and books.

I have also taken some notice of the theological schools or seminaries connect

in Fairfax county, Virginia, a few miles from Alexandria, in the District of Columbia, and a third at Gambier, Ohio, in connexion with Kenyon College. These institutions have already sent forth a large

* Swords's Pocket Almanac for 1844. The pres

ent number of bishops in the Protestant Episcopal Church in America is twenty-three, including thebishop elect of New-Hampshire.

†These three are the largest cities in the state.

number of young men into the ministry, and some 140 or 150 are at this moment pursuing their theological studies at them, under the instruction of able professors.

As for the Puseyite or Tractarian doctrines, or whatever they may be called, three, or perhaps four, of the high-church bishops are supposed to have embraced them, or at least to be favourable to them, as understood in America. But there is not one who adopts the notions recently put forth by the "British Critic," the advocate of this party in England, and but one who

there is scarcely any sympathy with these semi-popish doctrines, and I cannot believe that they will make much way in the country at large.

The clergy of the Episcopal Church in America, like those of the Established Church in England, are divided into two classes, one called "high church" and the other "low." Sometimes these parties are called "evangelical" and "non-evan-has ever declined the name of Protestant. gelical," but not with accuracy, for not a Among the inferior clergy it has been few of the high-churchmen, that is, men feared that these sentiments have made charged with carrying their preference for considerable progress; but those whose sitEpiscopacy to an extravagant length, are uation enables them to judge with a good entirely evangelical in their doctrines and deal of accuracy, say that it is much less preaching. But a part of these high-than has been supposed. Among the laity churchmen are not considered evangelical -not so much because of what they do preach, as because of what they do not preach. Their sermons are of too negative a character; an efficacy unknown to the Scriptures is ascribed to ceremonies and forms; neither are the sinner's sin and danger as fully and earnestly set forth as they should be, nor is the glorious sufficiency of Christ unfolded, and salvation by faith alone fully and clearly presented. Their preaching, consequently, does not reach the hearts of their hearers as does that of their evangelical brethren, nor does it lead the members of their churches to renounce the "world, its pomps and its vanities," to as great an extent as they should do. Yet they are not to be classed with the fox-hunting, theatre-going, ballfrequenting, and card-playing clergy of some other countries. They are an infinitely better class of men and ministers.

I know not the comparative numbers of the evangelical and non-evangelical clergy, but infer, from the statements of the Rev. Dr. Tyng,* in his speech in London before the Church Missionary Society, in May, 1842, that they are in the proportion of about two thirds of the former to one third of the latter. Of the twenty-three bishops, fourteen or fifteen are considered, I believe, entirely evangelical, while seven or eight cannot properly be placed in that category. But all are laboriously occu pied in their official work; and I believe it would be difficult to find an Episcopal body of equal number, in any other country, surpassing them in talents, zeal, and piety. To be a bishop with us is quite a different thing from holding that office where bishops live in palaces and have princely revenues. Our bishops are frequently parish priests also, and can find time to visit their diocesses only by employing an assistant preacher, or rector, to fill their places when they are engaged in their visitations. Their revenues do not much exceed, in some instances do not equal, those of many of their clergy.

The prospects of the Episcopal Church in the United States are certainly very encouraging. The friend of a learned and able ministry, to form which she has founded colleges and theological institutions,* she sees among her clergy not a few men of the highest distinction for talents, for learning, for eloquence, and for piety and zeal. A large number of the most respectable people in all parts of the country are among her friends and her members, especially in the cities and large towns. Under such circumstances, if she be true to herself and her proper interests, with God's blessing she cannot but continue to prosper and extend her borders.

CHAPTER III.

THE CONGREGATIONAL CHURCHES.

THE faith of the Congregational churches of America is common to the evangelical churches of both hemispheres, but their organization and discipline are, to a considerable extent, peculiar to themselves. A large and most respectable body of dissenters in Great Britain, formerly known as Independents, have of late preferred the name of Congregational, but the differences between American Congregationalism and that which bears the same name in England are, in some respects, highly important. Some of these differences, as well as the points of agreement, will appear in the statements which follow.

New-England is the principal seat of the Congregational churches in America. This is the region which the Puritans planted in the first half of the seventeenth century; and here they have left upon the struc

*

The founding of the Theological Seminary of this Church, at the city of New-York, was greatly promoted by the princely gift of 60,000 dollars (above * Dr. Tyng is one of the most distinguished of the £12,000) by a Mr. Jacob Sherred. Such beneficence Episcopal ministers in the United States.

deserves to be most gratefully commemorated.