circumstances, or appeared conducive to union. Before their adjournment, they appointed a committee with power to re-assemble them, if thought expedient, at Wilmington, in the state of Delaware. On the committee's receipt of the second letter, they summoned the convention to meet at the place appointed, on the 10th of October, 1786. The principal matter which occupi ed them, when assembled, was, the question how far they should conform to the requisitions of the Archbi shops. One of the difficulties had been done away, be fore the arrival of their objections. The omission of the Nicene creed had been generally regretted, and accordingly it was now, without debate, restored to the book of common prayer, to stand after the apostles creed, with permission of the use of either. The clause in the latter creed, of the descent into hell, was, after much debate, restored, but the Athanasian creed was negatived. Testimonials were then signed by the convention, in favour of the Kev. Samuel Provoost, D. D. Rector of Trinity church, in the state of New York; the Rev. William White, D. D. Rector of Christ church and St. Peter's, Philadelphia; and the Rev. David Grif fith, D. D. Rector of Fairfax Parish, Virginia,* all of whom exhibited testimonials of their having been duly elected Bishops, by the conventions of their respective

states.

The two former, Dr. White and Dr. Provoost, proceeded to England, and were ordained and consecrated bishops in the Archiepiscopal Palace of Lambeth, on the 4th February, 1787, by the most Rev. John Moore, Archbishop of Canterbury. The Archbishop of York presented, and the bishop of Bath and Wells, and the bishop of Peterborough joinded in the imposition of

hands.

* Dr. Griffith was prevented from prosecuting his intended voyage to England, and had given in his resignation to the Convention of Virginia. He attended the General Convention as a Deputy, in 1789, and was there seized with the disorder that terminated his existence, in the house of Bishop White.

On the 28th July, 1789, assembled the triennial convention. At this session the constitution formed in 1786 was reviewed and new modelled. On the 29th September, in the same year, they re-assembled according to adjournment. The principal features now given to it were a distribution of the legislative department into two houses, one consisting of the bishops, and the other of the clerical and lay deputies. The convention adjourned to meet on the 29th September following. In the mean time, the Rev. James Madison, D. D. President of William and Mary College Williamsburgh, was elected Bishop by the convention of Virginia, and consecrated in England.

On the 29th September, 1789, the convention met, pursuant to adjournment. The two houses entered on a review of the liturgy, and the book of common prayer, as then established, and has been used ever since. Since that time no material alterations have been made. In 1792, the ordinal was reviewed and modified into its present form. In 1799, was established the form of consecrating churches and chapels. In 1801, the articles were authoritively decided upon, in which the letter of the original thirty-nine articles was strictly preserved, with the exception of such matters as are local. 1804, an office was formed and ordered to be used at the induction of Ministers. A course of ecclesiastical studies for candidates for orders was prescribed by the house of bishops; and the constitution was altered, so as that the future triennial conventions should be held in the month of May, instead of September.*

In

*See Appendix No. 2, for list of successions of American Bishops.

CHAPTER II.

On Government.

IN proceeding now to speak of the church as thus organized and established, it is necessary to distinguish between her government and her ministry. The government of the church includes in it not only the three orders of the ministry, and thus far being of divine origin, but extends also to all those other offices which the church may deem it expedient to organize; to the mode in which her ministers are elected and vested with jurisdiction; and to the particular organization by which her legislative, executive and judiciary powers are exercised. Considered in reference to these latter objects, the government of the church is of human origin. And in this sense we must understand the concessions of some of our greatest divines, who admit very properly, that no form of church government can be deduced from the scriptures, while they at the same time maintain, strenuously, the divine prescription of the ministry.*

With regard to the manner of admitting ministers, the church has enacted laws, which, if well observed, would be likely to secure a learned and pious ministry. That they should not be novices,† she requires them to have attained the age of twenty-one years before they can be admitted to the order of Deacons, twenty-four before they can be made Priests, and thirty before they can be made Bishops. That hands may be laid suddenly on no man,§ she requires that every candidate for orders should give notice of his intention, at least one

* See Bishop Hobarts' charge to his Clergy 1815, p. 20. +1 Tim. iii. 6.

VI. Canon Gen. Convent.

$1 Tim. v. 22.

year previous to his ordination. To ascertain whether he possesses a competent share of learning, he is required to undergo four distinct examinations, either by the Bishop, or some persons appointed by him, and finally by the Bishop himself, in presence of, and assisted by his presbyters.t He must understand the Latin and Greek languages, &c. &c. unless all the members of the standing committee agree to dispense with this branch of science, in consideration of certain other qualifications peculiarly fitting him for the gospel ministry. The candidate is also informed that "the church expects of him, what can never be brought to the test of any outward standard, an inward fear and worship of Almighty God: a love of religion, and sensibility to its holy influence; a habit of devout affection; and in short, a cultivation of all those graces, which are called in scripture, the fruits of the spirit, and by which alone his sacred influences may be manifested." In order to guard against the instability which might attach to a hasty profession of a religious faith and practice, she requires that every canditate before ordination shall produce from the minister and vestry of the parish where he resides, or from the vestry alone, if the parish be vacant, or if there be no vestry, from at least twelve respectable persons of the Protestant Episcopal Church, testimonials of his piety, good morals, and orderly conduct for three years last past, and that he hath not written, taught or held any thing contrary to the doctrine, discipline and worship of the church. This testimonial is submitted to the standing committee, whose office it is to inspect and inquire into the conduct of candidates, and whose recommendation to the Bishop is essential to their obtaining ordination. The Bishop then may proceed to ordain, being satisfied himself from personal knowledge, from examination, or from the testimony of others, that the person is apt and meet to exercise the ministry to the glory of

*VII. Canon.

IX. Canon.

A XII. Canon,

†X. Canon. § VII. Canon.

God and the good of the church. He then propounds to him this most solemn question, "Do you trust that you are inwardly moved by the Holy Ghost, to take upon you this office and ministry?"

The admission of men into the sacred order, and the maintaining of discipline among them after they are admitted, are matters of vast importance, and ought to awaken in the clergy and laity the highest degree of attention. Every man in society is implicated in the guilt of an unhallowed profession in the ministry, and it becomes the duty of every well wisher to the cause of religion to hold up his testimony without favour or fear, against every unworthy intruder.

There is a false complaisance too common amongst us, which induces vestries and others, on very slight grounds, to grant testimonials of character. It has its origin sometimes indeed, in amiable feelings; but it cannot be reconciled with manly principle. Credentials, especially which are to introduce a candidate to the ministerial office, should not be given without the utmost caution and deliberation.

For of all the trusts which God hath put into our hands, that which assigns us the keeping of the interests and honour of the church, is the most important, as it is the most extensive in its consequences to mankind. The laws of our church therefore, ought to be observed with the most scrupulous rigour. Neither friendship, nor compassion, nor interest, nor importunity should make us swerve from truth and honesty. Friendship to any man in this respect, is enmity to God; compassion to an individual is cruelty, and the worst cruelty too, to the community. It is to become partaker of other men's sins, and to be in a great measure, answerable for the harm which they do to souls, the disgrace which they bring on their office, the hurt which they do to religion, and the mischiefs which they bring upon the church of God. Ignorance in a minister who undertakes to expound the word of God, and to make men wise unto salvation, must always prove a disqualification for extensive usefulness. But a worse tailing still is ignorance in spiritual science; and still