Year: 1874

OF marked importance not only to the people
of single communion, but to the entire
religious public. The gentlemen who
attended 1t were men of note from all
parts Of America, and also from foreign
ings with constant eye. and have faithfully
compared their methods and aims with those
of other bodies. The questions which have
been most freely and excitedly discussed have
been those which are intimately connected
with the Episcopal Church as form OF
religion, and not questions pertaining to the
practical work which that Church ought to
do among the masses of the people.
Ritualism seems to be Of more
Importance just now than missionary
labor and it is easier to stir up an excited
debate about the trimmings of the altar and
the right of q rector to interpret the Prayer
Book after his own fashion than to rouse the
ministry to an appreciation of the fact that
thousands are going to the bad who may be
saved by spiritual preaching and pastoral
labor, but who can never be saved
by long talks about boy choirs and
the vestments of the priests. These mat
ters should have been settled long ago and put
beyond all controversy. One hour spent in
the attempt to economize time and to bring
the truths rather than the forms Of religion
before the people is worth more than whole
days given to the right OF DR.. Cummins to do
as he pleases or of the ritualists to multiply
ceremonies.


The difference between the Protestant and
Catholic churches has been indicated more
notably by this Convention than by any assem-
bly, lately called together. The Catholic Church
has its rules made for it, and it is competent at
any time to apply those rules to the ministry of
any Of its servants. II he is found to be
defaulter the sentence is an inexorable one,
and is executed at once. Every one knows
those rules by heart, and is aware of the con-
sequences when he takes the first step toward
rebellion. Complete submission to an estab-
hshed usage produces unity and harmony
among the most numerous ministers Of relig
ion in the world. They spend no time in
altering constitutions or In tinkering bylaws,
nor yet in the attempt to reinterpret
those bylaws, that they may find sanction
for their own vagaries. They can devote the
whole time appointed for conference in dis
cussing the best working methods of making
the bad good and the good better. If it be
argued that this is despotism history fur
nishes the evidence of the value of such des-
potism in the work done, and in the process
sion of missionaries which are marching
around the planet. The Episcopal branch of
Professionalism seems never to know where it is
exactly, and every once in while calls o
convention of its ablest men that it may take
ton whether Cummins is q hereto who ought
to be burned, and that other problem, on the
further edge Of the body, whether st.
Adams and st. Ignatius have any right
| to use candles 1t has rubric,
but no interpreter, and the exist
ence of High, Broad and Low Church
men sufficiently proves that though there
may be rule Of action it is not bind
ing on any one. The result of it all is Con-
gregationalism under another name. Though
they keep up the pomp and display of House
of Bishops they have in reality the power to
settle just nothing at all. The peculiar vaga-
ries of rector are subject to the judgment of
his own congregation, and if he is wise and
shrewd enough to keep still about it he can
enjoy about as long tether as he wants.
This may be all well enough for simple Con-
gregationalism, but it makes Episcopacy o
barren farce. If it is well to have rules it is
well to keep them but rules are of no service,
neither is the Office of bishop of any value
or significance, if those rules can be repeat
edly broken with impunity.


One fact which is important in considering
the question Of religious conventions gener-
ally is the difference in the constitutions of
the Catholic and Protestant churches. Thus,
in the one authority is an original possession
of the head of the Church; in the other it is
delegated by the members. The Church of
Rome, as we have indicated, imposes as strict
discipline upon her priests as she does upon
her laity, and in many respects it is more
strict. The limits of discussion are clearly
defined and impossible. But the Methodist,
Presbyterian or Baptist sects are controlled
by no such original power, claiming to
exist by the divine authority itself,
and strengthened by the traditions and
precedents of centuries. The laws by which
they are ruled they admit to have been created
by themselves and it necessarily follows
that the creators have the power to change.
1t is the difference between divine and human
government. For this reason alone it would
be impossible that any ecumenical council
should ever have the characteristics Of Prot
estant convention; The laity in Protestantism
assert rights which are continually embarass-
ing accepted clerical rule, as was shown in the
earnest attempt to establish o lay dele
cation in the Methodist Episcopal
Church, struggle which extended over
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