Churches, and forms of worship," etc. For, from a Congressional point of view, all Christian bodies, including the Roman and An- ̧ glican branches of the Church, are placed in the same category with the most inconsiderable and evanescent developments of sectarianism, which, at any time, might gain existence and a name. In adverting to this fact, the Church justifies her right to legis-late for herself, without civil interference, on the ground that religious liberty was conceded to all parties alike; and, in making this statement, she uses the popular and current language of the day, never suspecting that mischievous inferences would ever be drawn from it, as if she meant thereby, to locate herself among the "denominations," and thus descend from her lofty Catholic position. Had she intended this, or designed to make so vast and fundamental a concession, it would have been otherwise done than by a passing remark in the Preface to her Prayer Book. Nor does the Church recognize and acknowledge the true Ecclesiastical character of the "denominations," when she thus courteously speaks of them as sharing the common liberty to organize "their respective Churches." Let the trial of such an hypothesis be made by the election of a sectarian Minister to a Rectorship, or even to a post of missionary duty in any of our Dioceses, and it will soon be seen that the authority of his "Church" to confer Ordination will be utterly ignored, and denied. And this too, not simply on the ground of his belonging to another Church, but for the far deeper reason that—unlike a Romish or Greek priest he is not as yet invested with clerical authority in the Church of God. Hence the Bishop, on ordering him as a Deacon, would not use a formula recognizing, even in the remotest way, his former standing, and contemplating a mere transference into another branch of the Church; would not receive him by saying, "Take thou authority to minister henceforth in the Protestant Episcopal Church;" but would approach him as one whose previous commission was so entirely null and void as to justify and demand the use of those unambiguous words: "Take thou authority to execute the office of a Deacon in the Church of God committed unto thee." Of course, no such thing would be done, or could be done, without sacrilege, if the Church had designed, in the words of the Preface, to acknowledge the "respective Churches" and "denominations" as equally with herself the inheritors of Catholic rank, power, and character. The Church concedes nothing by

using popular language on occasions when precision is not necessary, or when the usages of society justify a courteous relaxation of the severity and strictness of technical formulæ. The Bible itself abounds with cases parallel to that we are considering. And if the Catholicity of the "denominations" around is to be assumed, because, in an informal way, the Preface to the Prayer Book styles them "Churches," then, for the same reason, may we assume that the Scriptures plainly acknowledge a plurality of Gods, because they often refer to "the gods of the nations," as if such "gods" held "divided empire" with the only Lord of heaven and earth. In other words, if, in the former case, many Churches are proved, then, in the latter, we are obliged, by the force of terms, to confess many Gods. We much prefer, however, to believe that the Bible everywhere bears testimony only to one true and living God, and that the Prayer Book everywhere acknowledges only one, Holy, Catholic Church. As there is no Polytheism in the one, so is there no Polykirkism in the other.

We thank God, then, that the Church in these States is what she claims to be, whenever, in the Creed, she speaks forth her grand and ancient name. All other names must yield to this as local, unessential, and imperfect, perhaps also transient, and superfluous. The Creed name is founded on authority; the territorial or accidental name springs only from external relations and circumstances. If the American Church chose to style herself "Protestant Episcopal," she must have existed before she assumed the name. She existed as a portion of the Catholic Church; and may, therefore, at any hour rescind the name as indescriptive, misleading, and injurious to her standing as the Church of the living God. There are reasons and powerful ones, too-why the Church should, in this age, fearlessly declare what she really is, and stand forth, before all eyes, in her only true aspect. Let the Church allow herself to be received, without protest, as only one among a hundred sects, even as a sect provided with Bishops, or as one of the Churches of the day, recommending itself to special notice by its mildness of doctrine, its orderly ways, its gentle discipline, its liberality, respectability, refinement, and freedom from the political and fanatical excesses which have rendered large portions of sectarianism unpopular and even offensive, let this be her prospectus, and the charter of her claims, while the real and fundamental truth concerning her Divine original, her

nature, character, and authority over human souls is kept back from public view, or coldly taught in generalities, or glozed over and treated as a theological abstraction, or uttered with trembling lips and in terms betraying faint heartedness and indecision, — and what must be the result? It may be the gathering of considerable numbers of men into parishes, displaying, indeed, a superficial vitality and pecuniary strength; but not grounded and settled in a faith which shall qualify them to stand firm and unshaken, when Rome enters the field with her staunch legions, — legions that know no temporizing, and feel no distrust or hesitation as they unfurl their banner in the name of the Holy Catholic Church.1 Too much of this timid policy have we shown already, too much reluctance to present the Church in all the fullness of her ivine prerogative, as the body of Christ, through which we enter into union with Him, are made one with Him, and partake of the gifts and powers of the world to come, by the Spirit who governs and pervades all things in the kingdom of God on earth and in heaven. In consequence, public sentiment is at fault in its search for the Church of God. It asks for the Catholic Church, and we show it a book or a treatise, instead of a glorious army with banners. It asks for a tangible fact, and we give it a learned theory. It needs, demands, and will have a positive resting-place for souls, amid the frightful jars and discords of the age; and while Rome responds boldly to the cry, we only answer that under the veil of Protestant Episcopacy may be found by intellectual men, the ark for the saving of the world.

And thus, the masses of men, even tens of thousands who call themselves "Episcopalians," - have no clear conception of "this Church" as Catholic, other than in the retention of several ancient words and phrases, in the continuance of a number of ancient usages, and in the occasional defense of an ancient title. It is the natural issue of imperfect teaching, and of the virtual surrender of the ruling and pastoral power of the Clergy. We have thrown open our Church doors, and invited the world to come in; and the world enters, without giving promise of submission to the Church's teaching, or of love and devotion to her principles. In eager haste for advance, we have sought for numbers. And to gain those numbers, expediency advises that the popular idea of the "Episcopal Church" shall not be much disturbed. And to keep those numbers, necessity soon demands that the clergy shall

1 Note 6.

not amaze the flock by unfolding to its gaze the glorious form and attributes of the one Catholic Church.

Thus sectarian influences have gained a wide diffusion within the Church, encircling the earnest pastor with fears of evil, and tempting if not compelling him to keep back the truth, as the only price of peace. For this reason, our growth in numbers has far exceeded our growth in deep and thorough knowledge of the Constitution, the ritual system, the sacred powers, gifts, and peculiar genius of the Church, to which we profess our adherence in the Creed. And where this knowledge is not found, and a desire for it neither formed nor cherished, it is simply impossible that there should be that hearty love and indomitable zeal, which we always see where the magnificent image of the Church, as transmitted to us from the beginning, is imprinted on men's minds. And even where the theory of the Church is tolerably well understood, a multitude of side-influences often crowd in, which are too feebly resisted to disarm them of their noxious effect on the mind of the Church. Thus, we may see, that while there is abundant life among us, and every appearance of progress and increase, yet it does not commonly bear the true and unmistakeable stamp of Church life, or Church progress, as the Apostles and ancient Saints would have understood those words. Our ways of thinking, writing, speaking, and legislating, take too much of a secular and unecclesiastical form. Our plans and modes of action are oftentimes formed on models belonging to our own age, and not strictly true to the instinct and the spontaneous effort of the Church itself. We fail, sometimes sadly, in keeping close to the originality of the Church, except in certain features which do not admit of modification. An inferior element has been gradually creeping in, and claiming alliance with that which is Divine. Dross has been allowed to mingle with the fine gold; and hence, a diminution both of strength and beauty, and an incapacity for such vast and Godlike movements, such brilliant displays of majesty, Church life, and power, as once awed the nations, and seemed to shake the very earth.

It is time, surely, that in her missionary work, and in her advances elsewhere and everywhere, the Church should throw off all reserve, and announce herself, as in those days of old, when she went forth with such daring zeal and triumphant faith. Millions are now waiting for the Church, and inquiring: "Who will

show us any good?" As a sect, they need her not. As an Episcopal "denomination," she will not meet the conscious yearnings of their souls for the certainty of an infallible Faith. As a Church among the Churches of modern formation, she will offer but a temporary and precarious shelter from the furious and unrelenting storm of unbelief which even now threatens to burst on the land. But as the citadel of the Great King, built on the Rock of Ages, she offers a refuge to which all the tribes of the earth may flee, and a security which no enemy shall ever invade and destroy.

We feel justified in calling the attention of our readers to the advertisement on the first page of advertisements.

The pipe here noticed seems to supply a long desired want. And we have reason to believe that wherever its use is adopted post mortem examinations will not bring a verdict of — died from poison of lead-pipe.

NOTICES OF BOOKS.

THE RIGHTFUL HEIR. A Drama in Five Acts. By the Author of "Richelieu,” “The Lady of Lyons,” etc. New York: Harper & Brothers. 1868.

Sir Grey de Malpas, in this admirable Drama, is a poor cousin, who, in certain contingencies, will be translated from poverty to an earldom. Lady Montreville is an imperious yet noble nature, hardened into worldliness by intense suffering, whose affections are all concentrated upon Lord Beaufort, her second son, and the hope of her house. Vyvyan was the child of her youth and love, exposed to a most cruel fate, to save his brother's title. Eveline is a pure, lovely, innocent girl, whose image is inscribed on the hearts of both the sons of Lady Montreville. The meanness of the contemptible De Malpas, the dashing, manly courage of the noble Vyvyan, the youthful pride, and instinctive recoil of Lord Beaufort, the struggle in the breast of the haughty and majestic mother between the child of her girlish love, and the child of her age's hope, are portrayed with high dramatic power. The language and the sentiments have the true tragic elevation. The plot often evinces a consummate skill. The characters are admirably preserved. There are everywhere lines of poetic beauty which touch the heart and linger in the memory. How terrible the description of Vyvyan's exposure on the sea:— "Noon glaring came- with noon came thirst and famine; And with parched lips I called on death, and sought To wrench my limbs from the stiff cords that gnawed Into the flesh, and drop into the deep;

And then

the clear wave trembled, and below I saw a dark, swift-moving, shapeless thing, With watchful, glassy eyes

-the ghastly shark