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ART. II.-BISHOP WHITE ON EPISCOPACY AND THE SUCCESSION.

[The following pamphlet, now almost out of print, was printed by Bishop White in 1782, and, although not under his name, the first in the catalogue of publications" compiled almost entirely from lists left by him," given to us by Dr. Wilson in his Memoirs. (Mem. of Bp. White, by Dr. Wilson, p. 304.)

Of this pamphlet Bishop A. Potter, in his sketch of Bp. White, (Potter's Discourses and Charges, p. 289,) thus speaks:

"The peace of 1783 had not been concluded before he had sketched out, in a pamphlet entitled 'The Case of the Episcopal Churches considered,' a plan for the organization of our infant communion, which shows the comprehensive skill of a statesman, and which ultimately commended itself to general acceptance. The essential unity of the whole American Church as a national Church, its independence of any foreign jurisdiction, the entire separation of the spiritual and temporal authority, the participation of the laity in the legislation and government of the Church, and the election of its ministers of every grade, the equality of all parishes, and a threefold organization, (diocesan, provincial, and general,) were fundamental principles in his plan, as they were in that which was finally adopted.

"To conceive such a plan, however, was much easier than to secure its adoption. The difficulties which had to be encountered were such as might well have appalled any spirit less calm and patient, less resolute and trustful than his own. This is not the place, nor is now the time, in which to set forth the unyielding serenity of soul, the unfailing courtesy and kindness, the true modesty and self-forgetfulness, the calm sobriety of judgment, the independence of personal considerations, and the straightforward honesty and zeal which gradually won to him the confidence of all hearts, and which enabled him at length to secure the cordial acceptance of every important feature in his original plan. To develop these services in full will be the duty of the future historian; and upon that historian will devolve the grateful task of showing how his steady hand guided the system as it went into operation; and how, through the gracious goodness of God, for more than forty years to be in every emergency its most honored and trusted administrator."

On what fundamental principles this system rests, our readers will now see.-ED. EP. REV.]

THE CASE OF THE EPISCOPAL CHURCHES.

CHAPTER I.

To form an idea of the situation of the Episcopal Churches in the preSent crisis, we must observe the change their religious system has undergone in the late Revolution.

On whatever principles the independence of the United States may be supposed to rest; whether merely on establishments which have very probable appearances of being permanent, or on withdrawing the protection of the former sovereign, or (as the author of these sheets believes) on the inherent right of the community to resist and effectually to exclude unconstitutional and oppressive claims, there result from it the reciprocal duties of protection and allegiance, enforced by the most powerful sanctions of natural and revealed religion.

It may reasonably be presumed that, in general, the members of the Episcopal Churches are friendly to the principles, on which the present governments were formed; a fact particularly obvious in the Southern States, where the Episcopalians, who are a majority of the citizens, have engaged and persevered in the war, with as much ardor and constancy as their neighbors. Many even of those whose sentiments were at first unfavorable to the Revolution, now wish for its final establishment as a most happy event; some from an earnest desire of peace, and others from the undistinguishing oppressions and ravages of the British armies. Such persons accordingly acknowledge allegiance, and pay obedience to the sovereignty of the States.

Inconsistent with the duties resulting from this allegiance, would be their subjection to any spiritual jurisdiction, connected with the temporal authority of a foreign state. Such a dependence is contrary to the fundamental principles of civil society, and therefore can not be required by the Scriptures; which, being accommodated to the civil policy of the world at large, neither interfered with the constitution of states, as found established at the time of their promulgation, nor handed down to succeeding ages any injunction of such a tendency.

* The GENERAL term "Episcopal" is usually applied, among us, to the Churches professing the religious principles of the Church of England. It is thought by the author to be sufficiently descriptive, because the other Episcopal Churches in America are known by names PECULIAR TO

THEMSELVES.

VOL. VI.-7

To apply these observations to the case of the Episcopal Churches in the United States. They have heretofore been subject to the ecclesiastical authority of the Bishop of London. This authority was derived under a commission from the crown; which, though destitute of legal operation, found a general acquiescence on the part of the churches, being exercised no farther than to the necessary purposes of ordaining and licensing ministers. Hereby a connection was formed between the spiritual authority in England and the Episcopal Churches in America, the latter constituting a part of the Bishop of London's diocese.

But this connection is dissolved by the Revolution. Had it been a matter of right, it would have ceased with the authority of the crown; being founded on consent, and the ground changed, it can not be allowed of in future, consistently with the duties resulting from our allegiance.* Even suppose the Bishop of London hereafter exempted, by Act of Parliament, from the necessity of exacting the oaths, a dependence on his Lordship and his successors in that See would be liable to the reproach of foreign influence, and render Episcopalians less qualified, than those of other communions, to be intrusted by their country; neither (as may be presumed) will it be claimed after the acknowledgment of the civil independence, being contrary to a principle clearly implied in many of the institutions of the Church of England, particularly in the 34th Article of Religion, which asserts that "every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church, ordained only by man's authority, so far that all things be done to edifying." Though the Episcopal Churches in these States will not be national or legal establishments, the same principle applies, being the danger of foreign jurisdiction. The ecclesiastical power over the greater number of the churches, formerly subsisting in some legislative bodies on this Continent, is also abrogated by the Revolution. In the Southern States, where the Episcopal Churches were maintained by law, the assemblies might well have been supposed empowered, in conjunction with the other branches of legislation, to regulate their external government; but now, when the establishments are overturned, it would ill become those bodies, composed of men of various denominations, (however respectable collectively and as individuals,) to enact laws for the Episcopal Churches, which will no doubt, in common with others, claim and exercise the privilege of governing themselves.

All former jurisdiction over the churches being thus withdrawn, and the chain which held them together broken, it would seem that their future continuance can be provided for only by voluntary associations for union and good government. It is therefore of the utmost consequence, to discover and ascertain the principles on which such associations should be framed.

"Were the British Colonies independent of their parent kingdom, the Episcopalians in this country would be a society independent of the national Church." (Dr. Chandler's Appeal farther Defended, p. 113.)

CHAPTER II.

Whoever should consider the subject before us as merely speculative, and propose the suggestions of his own judgment or fancy, without attention to the sentiments, habits, and circumstances of the people interested, would probably have little weight, and would unquestionably not be useful. In the present investigation, therefore, it will be proper to keep in view the particular situation of the churches in question.

In most cases, where spiritual jurisdiction has been established or defined, such has been the connection between Church and State, that it was scarcely possible to adopt measures which did not show some traces of accommodation to political views; but this may be avoided in the present instance, where all denominations of Christians are on a level, and no Church is farther known to the public than as a voluntary association of individuals for a lawful and useful purpose. The effect of this should be the avoiding of whatever may give the churches the appearance of being subservient to party, or tend to unite their members on questions of a civil nature. This is unquestionably agreeable to the simplicity of the Gospel; it is conceived to be also, under the present circumstances, agreeable to good policy; for whatever Church shall aim at such objects, unless on account of an invasion of their religious privileges, will be suspected by all others, as aiming at the exclusive government of the country.

In the parent Church, though whatever regards religion may be enacted by the clergy in Convocation, it must afterwards have the sanction of all other orders of men, comprehended in the Parliament. It will be necessary to deviate from the practice (though not from the principles) of that Church, by convening the clergy and laity in one body. The former will no doubt have an influence proportioned to the opinion entertained of their piety and learning; but it will never (it is presumed) wish to usurp an exclusive right of regulation; a sentiment which can not more properly be expressed than in the following words of that great defender of the Church of England, Mr. Hooker: "The most natural and religious course of making laws, is that the matter of them be taken from the judgment of the wisest in those things which they are to concern. In matters of God, to set down a form of prayer, a solemn confession of the articles of the Christian faith and ceremonies meet for the exercise of our religion, it were unnatural not to think the pastors and bishops of our souls, a great deal more fit than men of secular trades and callings-howbeit when all that the wisdom of all sorts can do is done for the devising of laws in the Church, it is the general consent of all that giveth them the form and vigor of laws."* And in another place: "But were it so that the clergy might give laws to all the rest, forasmuch as every estate doth desire to enlarge the bounds of their own liberties, it is easy to see how injurious this would prove to men of other conditions." t

The power of electing a superior order of ministers, ought to be in the

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clergy and laity together, they being both interested in the choice. In England, the bishops are appointed by the civil authority, which was an usurpation of the Crown at the Norman conquest, but since confirmed by acts of Parliament. The primitive churches were generally supplied by popular elections; even in the city of Rome, the privilege of electing the bishops continued with the people till the tenth or eleventh century; and near those times, there are resolves of councils that none shall be promoted to ecclesiastical dignities, but by the election of the clergy and people. It can not be denied that this right vested in numerous bodies, occasioned great disorders, which it is expected will be avoided when the people shall exercise the right of representation.

Deprivation of the superior order of clergy, should also be in the Church at large. In England it has been sometimes done by the civil authority, particularly in the instances of Queen Mary's Roman Catholic Bishops by Queen Elizabeth, and of the non-juring Bishops at the Revolution, which last occasioned a separation from the National Church, Sancroft and the others being still considered by their advocates as bishops of their respective sees, and Tillotson and his associates, reprobated by them as schismatics. So far is the civil policy of England from permitting an entire separation of ecclesiastical authority, that in Queen Ann's reign, when Bishop Watson was deprived for immorality, it was allowed that as a peer he might have objected to the Archbishop's jurisdiction, provided he had pleaded his privilege in time. It is well known, that the interference of the civil authority in such instances as the preceding, has been considered by many as inconsistent with ecclesiastical principles; an objection which will be avoided, when deprivation can only be under regulations enacted by a fair representation of the churches, and by an authority entirely ecclesiastical. It is presumed that none will so far mistake the principles of the Church of England, as to talk of the impossibility of depriving a bishop.

In England, dioceses have been formed before parishes, a church supposes one common flock, subject to a bishop and sundry collegiate presbyters, without the idea of its being necessarily divided into smaller communities, connected with their respective parochial clergy; the latter having been introduced some time after the conversion of the nation to the Christian faith. One natural consequence of this distinction will be, to retain in each church every power that need not be delegated for the good of the whole. Another will be an equality of the churches, and not, as in England, the subjection of all parish churches to their respective cathedrals.

The last circumstance to be here mentioned, is the impossibility that the churches should provide a support for that superior order of clergy, to which their acknowledged principles point; of consequence, the duty assigned to that order, ought not materially to interfere with their employments in the station of parochial clergy; the superintendence of each will therefore be confined to a small district. a favorite idea with all moderate Episcopalians.

It is proposed to offer the outlines of a frame of Church government founded on the preceding sentiments.

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