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CIHM/ICMH 
 
 Microfiche 
 
 Series. 
 
 CIHM/ICMH 
 Collection de 
 microfiches. 
 
 Canadian Institute for Historical Microreproductions Institut Canadian de microroproductions histbriques 
 
 1980 
 
f^i 
 
 ORGANIC UNION 
 
 V 
 
 OP CANADIAN CHURCHES : 
 
 WITH A 
 
 COMPARISON OF AUTHORISED STANDARDS. 
 
 BY THH 
 
 VERY REV. JAMES CARMICHAEL, M.A., D.C.L. 
 DEAN OP MONTREAL. 
 
 MONTREAL : 
 DAWSON BROTHERS, PUBLISHERS. 
 
 188*7. 
 
[Entered according to Act of Parliament by Dawson Brotheis in the 
 Office of the Minister of Agriculture in the year 1887.] 
 
 GAZETTE FEINTING COMPANY, MONTREAL. 
 
In the spirit of the resolution passed unanimously 
 by the last Provincial Synod of the Church of England 
 in Canada on the subject of Christian Union, this 
 work is written and compiled with the hope that 
 it may prove of some slight service to those who are 
 anxious '' to follow after the things which make for 
 peace." 
 
 St. George's Rectory, 
 Montreal, April, 1887. 
 
TABLE OF CONTENTS. 
 
 PAOB 
 
 AnOUMENTS IN FAVOUR OF PROTESTANT UNION - - 2 
 
 CANADA, AS A FIELD TO TEST THE MOVEMENT IN - - 4 
 
 HISTORICAL OUTLINE: 
 
 History of United Church -..--. 5 
 
 Earliest breaches of unity ------ 8 
 
 The Rupture between East and West - - - - 10 
 
 From the Rupture to the Reformation - - - - 11 
 
 The Rejormation in England - - - - - -13 
 
 The Reformation in Ireland ----- 15 
 
 TIic Reformation in Scotland ------ 18 
 
 The Independents - 20 
 
 The Methodists 21 
 
 GENERAL REASONS FOR UNION BETWEEN THE EPISCOPAL, 
 
 PRESBYTERIAN AND METHODIST SYSTEMS - - 23 
 
 POINTS OF REASONABLE OR ACTUAL AGREEMENT BETWEEN 
 THE STANDARDS OF THE THREE SYSTEMS: 
 
 On the Being of Ood 28 
 
 On the Holy Trinity ------- 28 
 
fi 
 
 CONTENTS. 
 
 PAQH 
 On the Divinity and Work of Christ - - - - 30 
 
 On the Holy Ohost 3j 
 
 On the Holy Scriptures 32 
 
 On tfie Sacraments )•---.- 34 
 
 Holy Baptism ["---"--38 
 Holy Communion )----.. 42 
 
 On the Church --48 
 
 On Absolution ------■. 55 
 
 On Justification by Faith ---... 57 
 
 On Good Works 5q 
 
 On the Ministry ""------62 
 
 On Fasting ------... qq 
 
 On Public Prayer -68 
 
 On Various Articles of Faith 76 
 
 POINTS OF DIFFERRNOE BETWEEN THE THREE BYSTEMS: 
 
 On Church Government 77 
 
 On the Ordination of Ministers - - - . . gg 
 
 On God's Eternal Decrees 85 
 
 OLOSINQ REMARKS 
 
 87 
 
CHURCH UNITY. 
 
 The question of Church Unity is one that has been 
 forcing itself, in some shape or another, on the minds 
 of Christian people for many years past ; and, as time 
 advances, the feeling in its favour grows stronger. Out 
 of this feeling have arisen two schemes: one for the 
 union of Christendom, the other for the union of Pro- 
 testant Churches. The former is not without able and 
 earnest advocates in the Church of England, in repre- 
 sentatives of the Old Catholic movement, and has 
 had its advocates in the Church of Kome, men who 
 hold, or have held, that our divisions are by no 
 means irreconcilable, and that, if we only sought for- 
 peace, instead of victory, peace would win the victory 
 in time. The advocates of the latter scheme assert 
 that union w ith Eome, until Eome reforms herself, is an 
 impossibility, that union with the Greek and Eastern 
 Churches is at present an improbability, but that cor- 
 
S CUURCU UNITY. 
 
 porato union botvvoon -the leading Protestant Colonial 
 Churchos is not alono poHsiblo, but practicable, if only 
 the guiding mindw of the great Protestant Hystems in 
 any one colony mot together in a Christian spirit to 
 take the whole subject into earnest consideration, and 
 inaugurate the movement. 
 
 ARUUMENT8 IN FAVOUR OP PROTESTANT UNION. 
 
 The advocates for Protestant union argue in this 
 
 fashion. 
 
 (1.) The will and purpose of our Lord is, that His 
 church should " bo one ;" (Matt. xvi. 18; John xvii. 
 21-22) and hence it is the duty of His children who, 
 though divided, are not hopelessly so, to strive, 
 as far as possible, to bring about union, oven in a 
 limited degree ; as an example and prophecy of a 
 wider unity. 
 
 (2.) That two-thirds of tho human race are still 
 strangers to any form of Chrif,tianity, that the divi- 
 sions of Christians raise up a barrier in the heathen 
 mind against the doctrines of Christianity, and that, 
 consequently, those least divided should strive and 
 come together to diminish the evils caused by divi- 
 sion. 
 
 (3.) That the spirituality of Christian thought — its 
 higher and purer life, — is dwarfed and weakened, and 
 in some cases, positively destroyed by our unhappy 
 divisions ; as evidenced by what may be seen in any 
 small Canadian village, where three or four religious 
 
AliOUMENTS FOU UNION. 8 
 
 ByBtoms miniBtor to twolvo hundrod people, and 
 whore *' the Cause," rather than '* the Christ," becomes 
 too olloii the motive power of miBsionftry exertion. 
 
 (4.) That the ])oint8 of religious agreement on 
 fundamental doctrines, are fai* more numcroun than 
 the points of difference ; that the things which natu- 
 rally unite us are greater in number, and importance 
 than the things which divide us. 
 
 (6.) That, if unity be God's will and plan, and we 
 rest calmly contented with division, once the Spirit 
 of God breathing on the public mind awakes it to its 
 responsibilities, then we are guilty of a positive sin 
 if we sot our faces against the " things which make 
 for peace." 
 
 (6.) That, if unity be God's will, and our disunion 
 is out of touch with that will, we should always 
 bear in mind that "with God nothing is impossible," 
 — in other words, that union amongst the divided 
 brethren of the Eeformation is not an impossibility. 
 
 (T.) That we are not without precedents of happy 
 success in oth ,r fields which should lead us on hope- 
 fully to inaugurate a movement in the interests of 
 unity. Such a movement, like the Tempoi ance move- 
 ment, might take eighty or ninety years to obtain 
 legislation ; or, like emancipation from slavery, it 
 might take only fifteen years ; but it would be in the 
 hands of that God with whom " one day is as a 
 " thousand years and a thousand years as one day," 
 and with that God, nothing is impossible. 
 
 (8.) The advocaijsofProtf^tant union, whilst recog- 
 nizing more and more the points of contact between 
 
4 CHURCH UNITY. 
 
 all Protestant Churches, in no way shut their eyes to 
 the points of difference. But their trust is in God 
 and time, and a free and equal interchange of brotherly 
 opinion, through properly constituted deliberative 
 committees meeting together in a Christian spirit, 
 meeting for work, not for sentimentality and poetic 
 laudations of each others* charms. They hold that the 
 sentimentality of the question has had its day, and 
 that it has now taken its place within the field of 
 practical religious politics. ^ - 
 
 CANADA, AS A FIELD TO TEST THE MOVEMENT IN. 
 
 The advocates for Protestant union also feel that 
 Canada furnishes an admirable field to test the move- 
 ment in. 
 
 (1.) Because the desire for unity has already found 
 public and legal expression in Canada, two of the 
 great Protestant Churches having app( inted repre- 
 sentatives to talk over the general question, namely : 
 the Church of England and the Methodist Church. 
 The Presbyterian and other churches would, no doubt, 
 have appointed representatives, if the proposition 
 (emanating from the Church of England) had reached 
 their respective synods and assemblies in time to 
 enable them to do so. 
 
 (2.) Because, in Canada, the old vexed question «of 
 Church and State is swept out of the road, not one 
 solitary vestige of the controversy being left behind. 
 As churches possessed of the power of making our 
 own laws, we are free, free as air ; any two churches, 
 
UNION FEASIBLE IN CANADA. f 
 
 or five, or for the matter of that all, having power to 
 come together and make any kind of organic union 
 they desire. 
 
 (3.) Because, in Canada, the principle of union has 
 been triumphantly tested by both the Presbyterian 
 and Methodist Churches within the ileld of theii* res- 
 pective divisions. 
 
 (4.) Because, in Canada, the distinctive forms of 
 government, in all the churches, work very much on 
 the same lines through clergy and laity, in systems 
 of Yestries, Presbyteries, Synods, Assemblies, Confer- 
 ences, Dioceses, Circuits, etc., — different names that 
 mean very much the same thing, as far as practical 
 government is concerned. 
 
 (5.) Because, through the freedom of church life in 
 Canada, each great Protestant Church has uncon- 
 sciously been learning from sister churches, and thus 
 drawing closer together in action, although dividing 
 lines may to the eye appear as strong as ever. 
 
 Having thus stated the broad arguments in favour 
 of Protestant union, and those in favour of inaugura- 
 ting the movement in Canada, I would now outline 
 the historical aspect of the Church in its undivided, 
 and divided aspects. 
 
 HISTORICAL OUTLINE OF " THE CHURCH " AT UNITY 
 
 WITH HERSELF. 
 
 If we go back to the spirit and letter of the Acts 
 of the Apostles and Epistles, it is perfectly plain on 
 
6 CHRISTIAN UNITY. 
 
 the face of these documents, that the Church of God 
 was one great undivided church, and that theie is 
 nothing in the New Testament analagous to the de- 
 nominational system. We read of churches in different 
 countries, but they are branches of the parent church 
 in Jerusalem ; so much so that Jerusalem decided the 
 great question of Christian circumcision for the 
 churches of Antioch, Syria and Cilicia. (Acts xv. 19.) 
 Then the teaching of St. Paul clearly implies the 
 oneness of the Church, pre-eminently in Col. i. 18-24- 
 25, where he compares the whole Church of God, 
 the world over, to the human body, of which he says, 
 " Christ is the head." Of which Church, " he (St. 
 Paul) was made a minister," in which there should be 
 no " schism," or split, or separation or division, and 
 in which Christ had set apostles, and prophets, and 
 teachers, and miracle workers, to exercise their gifts 
 in unison ; just as the nerves and sinews and muscles 
 work together in unity — one body. In short, in read- 
 ing the Acts of the Apostles and Epistles, we are 
 brought into an atmosphere of organic unity. 
 Of course, we find different aspects of doctrine, differ- 
 ent usages, habits and customs, party spirit and party 
 disputes, but all these things are included within the 
 bounds of the one ever growing Church, marching 
 onward in giant strength, and sweeping all before it, 
 under the rule of the Apostles and the guidance of 
 the Holy Spirit of God. 
 
 PATRISTIC AGE. 
 
 In the age of the early Christian fathers, this great 
 church idea becomes more and more apparent. Eent 
 
TESTIMONY OF THE FATHERS. T 
 
 and torn as we are, it is hard to realize what these men 
 felt as they saw this new born force — the Church — 
 literally dragging them along to the most magnificent 
 victories for the Lord Jesus. " The Church " to them 
 was a divine thing, instituted by Christ, washing itself 
 daily in the blood of martyrs, and starting on a mission 
 that was never to cease till the whole world laid its 
 trophies at the feet of the Lord Jesus — " Head of the 
 Church triumphant." And if, in their burning love for 
 the dear Lord and His offspring, they, hot-blooded 
 Easterns, at times used language descriptive of this 
 Church that we, cold-blooded Westerns, could never 
 dream of using, what after all is such luxuriance of 
 language, such richness of metaphor, but love, akin 
 to that which led the holy Mary to br6ak the alabaster 
 box upon our Saviour's feet, "till the whole house was 
 " filled with the odour of the ointment." It was love, 
 loyalty, and devotion to Jesus. Would to God we had 
 it, and we would not be the stranded wrecks we are. 
 
 TESTIMONY OP THE FATHERS TO THE ONENESS OP 
 
 THE CHURCH. 
 
 The testimony of these Fathers to the oneness of 
 the Church is undeviating. Clement, whose epistle to 
 the Corinthians is saturated with Christly teaching, 
 speaks of the visible organized church as " one Body 
 working harmoniously for the preservation of the 
 whole." (1 Ep. xxvii., xxviii.) Ignatius states that 
 the officers of the Church were settled everywhere to 
 the bounds of the earth by the will of the Lord Jesus. 
 (Epis Eph. iii.) He writes of "the whole Church" 
 
8 CHURCH UNITY. 
 
 (cap. v.), of " God breathing immortality into His 
 Church " (cap. xvii.), of " the harmony of God in His 
 Church " (cap. xv.), of "the Church of God's Mercy" 
 and " the Church of God's Love " (Epis Rom.), of 
 "the Church of God the Father " (Intro. Epis Phil), 
 of " the body of Christ His Church " (Epis Smyr. 1), of 
 the " Catholic or Universal Church " (viii.), and of 
 ' ' the Church which has received grace through the 
 greatness of God Most High." Whatever controversy 
 there may be as to the recensions of the Ignatian 
 Epistles, one thing is certain, that none of them teach 
 denominationalism, or touch on any thought approach- 
 ing it, except where they warn the local churches 
 against divisions, and controversies that can only 
 breed confusion. 
 
 In the writings of Irenceus directed against heresies, 
 the great thought underlying the whole of these 
 apologies, is the oneness of the Church instituted by 
 Christ ; that the truth is to be found nowhere else but 
 in the one Catholic Church ; that she is the sole deposi- 
 tory of apostolic doctrine ; and that heresies are of 
 recent formation and cannot trace their origin up to 
 the Apostles. This is the keynote of his whole work 
 — an appeal to the oneness and universality of the 
 Church of Jesus. 
 
 EARLIEST BREACHES OF UNITY. 
 
 This oneness, however, was not without breaches 
 being made in it at a comparatively early period, but 
 in every case, the great Church passed on " conquering 
 and to conquer," and in due time received back into her 
 
EARLY BREACHES OF UNITY. 9 
 
 bosom the representatives of those who in angry 
 moments caused the early schisms. The breach of 
 Montanism was closed in the fourth century as if it 
 had never been made, although the principle asserted 
 by it, thiit the Church was a 8pi itual rather than a 
 secular power remains, thank God, within the scattered 
 fold to-day. The breach of Novatianism taught the 
 lesson of loyalty to Christ and of devotion to death 
 for the baptism of the Lord, but the sect died out in 
 the fourth century, largely under the influence of the 
 eighth canon of the Council of Nice, which provided 
 for the re-admission of the Novatian clergy to the 
 Catholic Church. The breach of Donatism taught its 
 lesson of " the higher life," but at the close of the 
 fifth century the vast bulk of the Donatists were 
 re-absorbed into the Church, and, at the beginning of 
 the seventh, the schism was wholly healed. The 
 breach of Arianism kept open until the middle of the 
 sixth century, but the overwhelming power of the 
 One Church won the victor}^ — as a united Church will 
 always win — and gradually "the very name 'Arian ' 
 ceased to represent a definite form of Christian doc- ^ 
 trine within the Church, or a definite party outside 
 of it." The great bosom of the Great Mother lay 
 bare for wandering and wearied children to lay their 
 heads on ; generation after generation sought the rest- 
 ing place, and at last the moment came, when Arianism, 
 the deadliest foe of the Catholic Church, existed as a 
 distinctive sect no longer. There were anxious mo- 
 ments in the history of some of these schisms, when 
 the life of the mother seemed imperilled (pre-eminently 
 during the Arian controversy) but some way the tide 
 
W CHURCH UNITY. 
 
 turned at the right -moment, and the groat Church 
 found thronging round her feet her alien or iier 
 straying children. A \irondrou8, and ever opening 
 fulfilment of the divine promise, monopolized by 
 Eome, twisted and contorted again and again through 
 the long ages, but true — true to the very letter, — '' Lo 
 I am with you always, even to the end of the world." 
 
 THE RUPTURE BETWEEN THE EAST AND WEST. 
 
 From this period onwai-d to the great rupture 
 between its eastern and western branches, the Church 
 maintained its oneness. But, from the sixth to the 
 eleventh century, a growing estrangement took place 
 between the Western branch, as represented by the 
 Bishop of Eome, and the Eastern branch, represented 
 by the Patriarch of Constantinople. Arguments and 
 controversies arose on deep doctrinal matters ; such 
 as the person of the Holy Ghost; and on other subjects, 
 such as image worship, the seventh day Sabbath, 
 the marriage of the clergy, lenten discipline, and con- 
 firmation. But, underlying all such controversies, was 
 the thirst of Eome for universal j)OWor and supreme 
 spiritual rule over the whole Church ; leading to the 
 excommunication by Eome of Photius, Patriarch of 
 Constantinople, who, in quick reply, excommunicated 
 Nicholas, Bishop of Eome. Then came Hildebrand, 
 with his claim to the universal oversight of the whole 
 Church, and his demand of submission to the chair of 
 St. Peter, and then the final bi-eak in the year 1054, 
 when the Eoman legates excommunicated the Greek 
 patriarch in his own Church of St. Sophia in Con- 
 
INFLUENCE Of THE ROMAN CHURCH. 11 
 
 stantinoplo, and, flinging down the anathema of Rome 
 upon the great altar, shook off the dust of the West 
 against the East, and, through lust of power rather 
 than through difference of opinion, created a breach 
 that has lasted to the present hour, spite of the famous 
 attempt at reconciliaLlon made at a council held in 
 Florence in 1438. 
 
 PROM THE GREAT RUPTURE TO THE PROTESTANT 
 REFORMATION. 
 
 From the great rupture between East and West, 
 down to the Keformation, is a long stretch of 463 
 years; during which time the great Crusades shook 
 the world, Tartar and Turk swept all before them, 
 England ate out her vitals through the wars of the 
 Roses, America was discovered, and the national boun- 
 daries of the map of the world were changed again 
 and again. But there was one giant influence that 
 grew and prospered, in spiritual power, in iron grasp 
 of authority, in additions and accretions of doctrine, 
 — an influence that extended itself in France, in Ger- 
 many, in England, all over the West — the influence of 
 the Church of Rome. Its departure from the apos- 
 tolic and primitive faith of the church had been as 
 great as it was saddening. It had prohibited the Bible 
 in native tongues, established the doctrines of tran- 
 substantiation and the celibacy of the clergy, opened 
 out the question of the Immaculate Conception of the 
 Blessed Virgin, published the renowned Bull that all 
 things were under papal jurisdiction, invented and 
 taught the value of Indulgences, established as an 
 
12 CHURCH UNITY. 
 
 engine of deadly power the Inquisition, and burnt 
 liass and Jerome of Prague, at the stake. There 
 were thouar.nds of good and holy men and saintly 
 women within the pale of Eome and of all Western 
 churches, but the influence, the example, and the 
 power of Eome was as leaven everywhere ; and, as 
 that influence extended, primitive faith and practical 
 morality declined with it. The popes were recognized 
 as God's vice-gerents on earth by the various national 
 churches of the West; and Alexander the Sixth, the 
 infamous Rodrigo Borgia, a wretch whose life makes 
 one positively ashamed of human nature, was one of 
 God's vice-gerents. With such possible loaders, and 
 the influence proceeding from them throughout all 
 churches, little wonder that the clergy, as a j'ule, 
 wore immoral, dishonest, and ignorant ; and less 
 wonder that the people who depended on them for 
 education were degraded to the lowest depths of 
 degradation. Pope Adrian VI. openly declared, in 
 the Diet of Nuremburg in 1522, that " everything in 
 the church had been perverted and that a disease 
 had spread from the head to the members, from the 
 popes to the rest of the rulers of the church." In 
 short, the church throughout the West, ordained by 
 God to purify the West, had, through the subtle 
 influence and example of Rome, become the prime 
 Boui'ce of its corruption ; and just as Abel's blood 
 called to God for vengeance, so the voices of all that 
 were pure in the various churches called out for de- 
 liverance from the church itself distorted and defiled ; 
 and then came the glorious doctrinal Reformation of 
 the sixteenth century, with Luther and Melancthon, 
 
THE REFO HMA TION IN ENOLA ND. 18 
 
 Zwingle and Calvin, Martyr and Bucer, Crnnmer, 
 Latimor and Ridley, to guide it under God to its 
 consummation. 
 
 THE PROTESTANT REFORMATION IN ENOLAND. 
 
 The Reformation in England was reflective rather 
 than original. It reflected Germany and the continental 
 divines. It produced magnificent heroes, but no giant 
 minds like Luther or Calvin. Perhaps the greatest 
 influence for waking up England against the influence 
 and power of Rome and of determination to resist 
 it, came from Rome itself, in the person of Cardinal 
 Pole, who, letting loose the horrors of persecution 
 during the reign of Mary, gave the English people a 
 detestation of popery that has shown itself stronger 
 in England for the last three centuries than in any 
 other nation of the west, for, whilst half Germany has 
 gone back to Ronio, England, to-day, is the most 
 intensely Protestant nation on the face of the earth. 
 The Church of England came forth finally from the 
 cj-ucible of Reformation in the days of Charles I., a 
 reformed, rather than a re-organized church. It was, 
 as far as original government was concerned, the same 
 Church that had been established in Britain long pre- 
 vious to the landing of Augustine on the shores of 
 Kent, and that had been represented at the council of 
 Aries, A.D, 303, and summoned to the synods of 
 Sardica (34Y) and Rimini (360). However the mists 
 of time and lack of records may have clouded evidence 
 for the unbroken historic continuity of the old British 
 church, the continuity of orders, from Augustine 
 
14 CllUIiCII UNITY. 
 
 • 
 
 through the Seo of Caritorbuiy, had never been injuri- 
 ously interrupted. The EngliHh Church, previous to, 
 and after the Reformation, was just as much the same 
 church, as Naaman was Naaman, after he had washed 
 away his leprosy in the river Jordan. In a word, the 
 the Church reformed, but did not re-organize ; the 
 succession to the archbishopric of Canterbury being 
 maintained through all the throes of Reformation, 
 as follows : 
 
 Archbishop Warehara, in direct line from 
 
 Augustine 1503 
 
 Archbishop Cranmer 1533 
 
 Cardinal Pole 1656 
 
 Archbishop Parker 1559 
 
 Archbishop Grendall 1576 
 
 The evidence for the due consecration of Archbishop 
 Parker is found in the following facts : (1) Docu- 
 mentary evidence of the consecration of Bishops 
 Scory, Coverdale and Hodgkins, and circumstantial 
 evidence as to the consecration of Bishop Barlow, 
 arising from the fact, that he was cited under Royal 
 warrant to consecrate ; (2) The registers of Canter- 
 bury ; (3) The warrant of consecration under the 
 Great Seal ; (4) The original instrument of consecra- 
 tion in the library of Corpus Christi College, Cam- 
 bridge ; (5) Testimony of the Earl of Nottingham who 
 was present at Parker's consecration. (See in con- 
 nection with general subject of consecration. Col. of 
 Nicea, can. iv., Col. Chalcedon Act, 16; 3rd Col. of 
 Carthage, can. xxxix.) 
 
 The rule of reformation which the Church of Eng- 
 land followed was that of throwing off everything 
 
REFOHMA TION IN IRELAND. 15 
 
 it believed Rome had added to the ChiiHtian Faith; 
 but of retaining oven what was characteriHtic of Rome, 
 provided it agreed with Scripture and the usage 
 of the primitive church. Thus it retained as 
 matters of deepest importance the throe orderti of the 
 ministry, the rite of confirmation, and a liturgical 
 service based on the Christian year, clerical dress 
 and other minor matters, none of which it held were 
 the actual fruits of the papacy. But, as a reformed 
 church, it rejected : — tho supremacy of the pope, wor- 
 ship of images, invocation of saints, the Latin tongue 
 in service, the saci'amental character of confirmation, 
 penance, holy orders, matrimony and extreme unction; 
 restored the cup to the laity, rejected the doctrines 
 that surrounded the Mass, as " blasphemous fables 
 and dangerous deceits," permitted the marriage of 
 the clergy, declared that qvqyj National Church had 
 a right to govern itself, and that the Bishop of Rome 
 had no jurisdiction in the realm of England. In short, 
 possessed of an unbroken historic succession, the 
 Church of England rose wholly independent of, and 
 antagonistic to, Rome, and proceeded to propagate her 
 cleansed and purified organic life as a true branch of 
 the primitive and apostolic Chui-ch of the Loi'd Jesus. 
 
 THE PROTESTANT REFORMATION IN IRELAND. 
 
 The organized Irish Church founded by St. Patrick 
 in A.D. 432 was identical in doctrine with the church 
 in Britain and Gaul and with all the Western churches. 
 The government consisted of an abbot or head of 
 
S9 - OaURCH UNITY. 
 
 tho monastic rulo of each tribe; and olo^iopn, priests 
 and doaconH, the bishops being in Hon^e renpectH Hub- 
 ject to the abbot, who generally, though not neces- 
 sarily, was a presbyter, although the ordaining and 
 confirming powers of tho bishops were fully recog- 
 nized and never encroached upon. After tho death 
 of St. Patrick, tho Irish Church, through Columban, 
 Aidon, Cuthbert, Qcdmon and others, flung itself into 
 the missionary work of the church with such success 
 " that it seemed at one time as if Celtic Chiustianity 
 and not Latin was to mould the destinies of the 
 churches of tho West." Then came tho struggle with 
 the Danes, the establishment of the Danish Church 
 with orders from Canterbury, tho double lino of holy 
 orders through Armagh and Canterbury ; then tho 
 transfer in 1164, by Pope Adrian the Fourth, of 
 Ireland to England, in order that Henry II. might 
 "subdue it and enlarge the bounds of the Church,'^ 
 and then the long resisted yet final bringing of tho 
 Church in Ireland under the influence and doctrine of 
 the Church of Eome. 
 
 The history of tho Eoformation in Ireland is the 
 history of a mistake. The problem should have been 
 how to bring under the reforming influence, a quick- 
 witted people ("not scholars," writes Archbishop 
 Browne, " yet crafty to cozen,") who were foreigners 
 to England, speaking a language totally different from 
 the English language, and trained under the influence 
 of Rome to worship God, according to the ritual of 
 the Latin Mass. The obvious remedy for this was 
 authorized Irish translations of the Bible and liturgy 
 placed in the hands of priests and people coupled with 
 
BMWOUMATION IN 111 El. AND. It 
 
 an odnoalionrtl HyHtem cnrriod on in tho rrinh tongue, 
 Bui, from tho boginnirj^', tho work wjih bunglod. In 
 lB3fJ, an Act wjih proclaimod for oncouraging " the 
 EngliHh order, habit, and hmguago ; which roqiiirod 
 that Hpiritiiai promotion Hhould bog ^on 'only to Huch 
 an could HpoaU Pinglish, unloHH after four prochiraa- 
 tiouH in tho noaroHt market, Huch could not be had.' 
 Tho Haine Act further enjoined that parochial English 
 schoolrt Hhould bo oHtablinhod in the country, and that 
 all clergymen Hhould learn and teach EngliHh, and 
 preach the Word of God in Englinh," (Irinh statutes, 
 Henry VIII., c. viii.) An Knglinh form of prayer 
 called the "Form of Boadn " was also set forth, which 
 wan about as useful as an EngliHh Prayer Book would 
 bo to the latent discovered tribe in Central Africa. 
 In 1551, innti-uctiouH cnme to " propagate tho worship 
 of God in the ICnglish tongue; the service to be 
 translated into Irinli in thonc places which need it," 
 this latter clauHO, howevei', was not canied out. On 
 the accesnion of Elizabeth, tho English service waw 
 again uned, and the Act of uniformity passed, con- 
 taining the singularly injudicious clauno that, in 
 placen where tho J^^nglish tongue could not bo used, 
 ■worship might be conducted in the Latin tongue, 
 " for that also the same may not be in their native 
 language," on account of printing difficulties, ignor- 
 ance of people, etc. Then followed the patriotic 
 efforts of Walhhe and Kcajney, Donellan and Bedell, 
 resulting in an Irinh catechit^m in 1571, the transla- 
 tion of the New Tontament, which was not published, 
 however, till 1603, the translation of the Common 
 Prayer published in 1608, and the translation of the 
 
 B 
 
18 CHURCH UNITY. 
 
 Old Testament published in 1685 — admirable works 
 of devotion and learning, but resulting in little use to 
 the people, as no authoritative effort was made by the 
 crown to disseminate the translations amongst the 
 people. Thus the use of the Latin tongue practically 
 became a necessity of worship amongst the Celtic 
 Irish, — a fact worth untold riches to the Church of 
 Rome, when in 1615, it sent to Ireland, a titular 
 episcopate, which assumed, by virtue of papal grants, 
 the titles and jurisdiction of the Irish prelates, who 
 as direct successors of St. Patrick, had embraced the 
 doctrines of the Eeformation. 
 
 The Eeformation in Ireland resulted in three distinct 
 aspects of Church life : (1) The Reformed Church of 
 Ireland carrying out its life in double succession 
 from Armagh and Canterbury. (2) The dissentient 
 mission of the Church of Rome governed by titular 
 bishops (the nucleus of the present Romish Church in 
 Ireland), a government styled by the legal Bishop of 
 Derry in 1622, as ** a jui'isdiction usurped by authority 
 from Rome, to the great dishonor of Grod, hinderance 
 of religion, and shame of the government." (3) Con- 
 gregations of Protestant non-conformists widely ex- 
 tended through various parts of Ulster. 
 
 THE PROTESTANT REFORMATION IN SCOTLAND. 
 
 The church in Scotland was a branch of the one un- 
 broken church that had come down from primitive 
 times. Originally, it received the faith from Ireland 
 through St. Columban, and adopted the Irish fonn of 
 government — bishops, priests and deacons — with the 
 
REFORMATION IN SCOTLAND. 19 
 
 Prosbyter Abbot of lona, th'^ successor of St. Columban, 
 ^.8 Primate of the church. This primacy, in the ninth 
 century, sesms to have been transferred to the Abbot 
 of Dunkeld, and afterwards mei-ged wholly in the 
 Bishopric of St. Andrews; and from that period onwai-d 
 to the Eeformr.tion, the government of the church was 
 wholly episcopal. 
 
 The influence of Rome in Scotland was just as powe^.- 
 fttl as in England, or anywhere else ; and the Scottish 
 bishops, previous to the period of the Reformation, had 
 come to be regarded as the degraded representatives 
 of a foreign tyranny. Hence when Knox brought his 
 giant besom to sweep out the defiled temple, he swept 
 the bishops out before him like chaff on a threshing 
 floor and modelled the government of the Reformed 
 church after the fashion of that established by Calvin 
 in Geneva. This, however, before long, gave way to 
 a scheme whereby the old episcopal sees were filled 
 with new born Protestant bishops consecrated by a 
 chapter of learned ministers, a move that brought 
 about the agitation headed by Andrew Melville, which 
 resulted in the establishment of the Presbyterian 
 system of government. Then came the re-estabiish- 
 ment of Episcopacy in the reign of King James, gain- 
 ing its succession from Canterbury, then the restora- 
 tion of Presbytery under the Covenanters, then, at the 
 restoration of the Monarchy, the re-establishment of 
 Episcopacy, and finally, in the reign of William and 
 Mary, the Presbyterian Church of Scotland was defi- 
 nitely established, the Westminster Confession ratified, 
 the General Assembly recognized as a legislative body, 
 and from that day to this, Presbyterianism has run 
 
20 CHURCH m:iTY. 
 
 its course as an independent, powerful and singularly- 
 devoted portion of the once united church. 
 
 THE REFORMATION AND THE INDEPENDENTS. 
 
 The Churches of England and Scotland were re- 
 formed legally through the action of the state, and from 
 this use of the state in reforming, there arose in Eng- 
 land a school of religious thought which repudiated 
 the interference of the state altogether. " The church," 
 it said, " is of Christ, not of the State, it was founded 
 by the Apostles of the living God, and its mission is 
 to convert and lead the state, rather th an be led by it." 
 The followers of this school of religious thought were 
 called Independents. The first Independent Church was 
 established in England in 1616, and in 1620, the first 
 colony of Independents landed on the shores of North 
 America, and proceeded to lay the foundation of the 
 New England States, — the fore-runners of the great 
 Puritan and Independent immigration, which led to 
 the ultimate formation of the American system of 
 Congregationalism. The success of Independency in 
 America, exercised a strong influence in favour of 
 both the organization and its teaching in England, 
 and, as a result, the iron hand of Archbishop Laud 
 endeavored to repress it. With the fall of Laud, 
 came the onward progress of Independency — onward 
 through its battlings with Presbyterianism — onward 
 till it became the great semi-religious political power 
 of the commonwealth under Cromwell. Then, with 
 the restoration of the Monarchy, came its downfall 
 
METHODISM. tl 
 
 afl a political power and its religious life had a limited 
 field of liberty until, under the Hanoverian dynasty, 
 it gained a freer life, and, from that time onward to 
 the present, it has steadily obtained in England equal 
 liberty of worship and action with all other Protes- 
 tant churches outside of the Establishment. In 
 America, Congregationalism is a great religious force, 
 numbering its churches by thousands, and possessed 
 of seven Theological Institutions. 
 
 METHODISM. 
 
 The history of Methodism may be fairly divided 
 into two sections. (1) Its history inside the Church 
 of England. (2) Its history outside the Church of 
 England. 
 
 Its history inside the church, may be described as 
 that of an honest Christian effort on the part of 
 godly men, most of them clergymen of the Church 
 of England, to form religious societies for the purpose 
 of arousing men to a sense of sin and the need of sal- 
 vation, and for deepening the spiritual lives of those 
 who professed to be followers of the Lord Jesus. 
 These societies were divided into classes, the leaders 
 being laymen, acting under Wesley and other priests 
 of the Church of England ; and one great work of the 
 leader was that of seeing that the members were 
 regular attendants at the services of the Church of 
 England, and at its holy table. As time advanced, 
 and property accumulated, Wesley saw the need of 
 forming some kind of a legislative body to take the 
 oversight of these societies, and the properties con- 
 
22 CHURCH UNITY. 
 
 nected with them. Hence he formed what he called 
 " The Legal Conference," consisting of one hundred 
 itinerant lay preachers, named by himself; and he 
 vested in these lay preachers the general oversight 
 and direction of the missionary operations, and the 
 management of all the societies ; keeping however, 
 for himself, summary and supreme jurisdiction as 
 head and visitor of the whole organization. Up to 
 this time, Wesley would not allow the organization 
 to call itself a church. In all deeds ana public docu- 
 ments, and in all Wesley's letters, it is called "A 
 Society," the Society of the people called Methodists, 
 "the Methodist Society," etc. All its members, who 
 were not professed dissenters, were regarded as 
 belonging naturally to the Church of England ; for 
 it must be borne in mind, that it was by no means 
 necessary, at this stage of Methodist history, that 
 a man should leave his own church to become a 
 Metjiodist. There were Methodists who were Baptists, 
 Methodists who were Presbyterians, and, largely, 
 Methodists who belonged to the Church of England — 
 one great secret of the early success of the organization. 
 The history of Methodism, outside of the Church of 
 England, practically dates from the time that Wesley 
 ordained Coke, as Superintendent for work in the 
 American colonies; and some of the English lay 
 preachers to act as ministers in Scotland and England. 
 From that time forth, the idea of a distinct and 
 separate ministry grew up in the societies, until at last, 
 in 1834, a theological institution was established, and 
 in 1836, the practice of ordination by the imposition 
 of hands was adopted, and Methodism floated outfromi 
 
THE UNION PROPOSED. 23 
 
 the Mother Church, a distinct and separate church 
 body, carrying with it a large share of the theology of 
 the Church of England, and a zeal and devotion in the 
 service of Christ worthy of the days of the Apostles. 
 
 Hf.ving thus given an outline history of the four 
 great systems of ecclesiastical government, which in 
 England and her colonies, repretient the united result 
 of the English Keformation, we may now ask, which 
 of these systems might naturally come together in 
 consultation, to speak over differences, and to initiate, 
 if possible, a movement through their respective 
 governing bodies, for organic union, as a step towards 
 a larger union ? In reply, we would humbly submit, 
 that tlie systems that ought naturally to come together 
 
 are: — 
 
 (1) The Episcopal System. 
 
 (2) The Presbyterian System. 
 
 (3) The Methodist System. 
 
 1st. All these systems, as far as organization is con- 
 cerned, govern and perpetuate their church life from 
 within, or, in other words, they work organically on 
 very much the same general lines ; whereas Congregar 
 tionalism is a totally different system, working on 
 totally different lines — lines that exist, because drawn 
 in actual organic opposition to the lines of working 
 pursued by the three great systems of Episcopacy, 
 Presbytery and Methodism. These three systems 
 
24 CHURCH UNITY, 
 
 pei'petuate their ministry from the ministry — Epis- 
 copacy by bishops, Presbyterianism by presbyters, and 
 Methodism by the joint action of appointed clergy ; 
 whereas Congregationalism, judged by its system, 
 perpetuates its ministerial life from without, through 
 the ordination of the congregation itself, or the dele- 
 gated powers of the congregation. In the three 
 systems, the minister gathers the congregation, in 
 Congregationalism, the congregation gathers the min- 
 ister, the deposit or gift to be passed on lies not 
 in the ministry but in the congregation. And this 
 very difference, however locally it may be departed 
 from, is one of the fundamental characteristics of 
 Congregationalism, and hence laises an obstacle at 
 once in the way of an initial movement. 
 
 2. Each of the three systems naturally moves as an 
 organized body. This is very evident in Canada, 
 where the Provincial Synods of the Church of 
 England, govern all churches in a province, the 
 General Assembly of the Presbyterian Church all 
 churches in every Presbytery; and the Great Confer- 
 ence of Methodism all churches in every circuit. 
 These three systems move organically; and a message 
 or law from headquarters, governs the action of all 
 loyal to headquarters. But Congregationalism, as a 
 system, is fundamentally and practically the very 
 opposite of all this. Each separate congregation, ir- 
 respective of age, size, or government, is a whole, 
 entire, and perfect church ; as pei feet, as the whole 
 system of Episcopacy, or Methodism. Each congrega- 
 tion is in itself perfect, as a source of law and doctrine. 
 Hence, the Congregational Union of England, finally 
 
THE UNION PROPOSED. 25 
 
 established in 1871, lays down as a fundamental 
 principle of its existence, that it recognizes the right 
 of each individual church to administei* its affairs free 
 from external control, and that it shall not, as a 
 Union, in any case, assume legislative authority, or 
 become a Court of Appeal. 
 
 3rd. The three great systems have their distinctive 
 and clearly expressed rules of faith. The Church of 
 England in Canada, the three Creeds, the Prayer 
 Book, the thirty-nine Articles of Religion and the 
 Catechism. The Pi-esbyterian Church, the West- 
 minster Confession, the larger and shorter Catechisms, 
 and the Apostles Creed, regarded as a " brief sum- 
 ming up of the Christian faith agreeable to the Word 
 of God, and anciently received in the Churches of 
 God." The Methodist Church, the twenty-five Articles 
 of Religion (almost identical with the thirty-nine 
 Articles of the Church of England) the fifty-two 
 sermons of Wesley, and the Notes of Wesley on the 
 New Testament, anv^ the Catechisms. Thus, a candi- 
 date for the ministry of any one of these three 
 systems, has a clearly defined field of study, and, on 
 offering himself for ordination, must, if an honest man, 
 be prepared to preach according to the rule of faith 
 laid down in the standards of his church. Here again, 
 Congregationalism is the very reverse of the three 
 systems. It believes in, (and its very conception of 
 the church involves) the most unfettered freedom of 
 conscience and thought on all religious matters. It 
 rejects wholly, as authorities of faith, the Councils, 
 Canons and Creeds of the Primitive Church; hold- 
 ing solely and alone to the individual understanding of 
 
26 CHURCH UNITY. 
 
 the Word of God. Hence, any congregation may evolve 
 its own peculiar interpretation of God's Word, and 
 if needs be, set apart, and ordain its own pastor to in- 
 struct it. Such pastor, however, in theory at least, 
 being perfectly free to exercise his gifts according to 
 his conscience. 
 
 Little, therefore, can be expected from the great 
 Congregational system in any initial movement to- 
 wards organic union, although the individual efforts of 
 leading minds connected with the system, or the aid 
 and approbation of distinct congregations connected 
 with it, would, if used in favour of the movement, add 
 materially to its success. 
 
 The initiation of a movement for organic union 
 then, seems to find its most favorable field, in a repre- 
 sentative body, taken from the Episcopal, the Pres- 
 byterian, and the Methodist systems, meeting together 
 on equal terms, to think over the possibility of union ; 
 and, in connection with such a possible conference, I 
 would now proceed to notice wherein these three 
 systems agree together, on the great leading funda- 
 mental doctrines of the Christian faith; leaving 
 important points of difference for after consideration. 
 In doing this, I will deal solely with the acknowledged 
 standards of the three systems, and not with the views 
 of individuals, however influential, for if a consulta- 
 tion on unity ever takes place, these standards will 
 necessarily form the basis of such consultation. 
 
THE SEPARATED GIFTS. ' 2*1 
 
 It will be aeon as an advance is made in the com- 
 parison of doctrines common to the three great 
 reformed systems, that though one result of the 
 Reformation was that of rupturing the organic unity 
 of the Church in Great Britain and Ireland, that it is 
 impossible to prove that any one system monopolized 
 the whole truth. Even admitting the claim of Apos- 
 tolic Succession in the Church of England, consequent 
 on its retention of Episcopacy, it remains questionable 
 as to how far the happy possession of one inestimable 
 gift can make up for the avowed loss of other 
 gifts, possessed by systems that parted from us at the 
 Reformation. Thus, if the Church of England has 
 retained its succession, it freely acknowledges in 
 its Commination Service that it has largely lost its 
 power of disciplining the laity, which discipline ad- 
 justed to the needs of the age, has been ever charac- 
 teristic of the Presbyterian and Methodist churches. 
 
 Then on a full comparison of doctrines com'non to 
 th.-^ three great systems, it will be found that those 
 who regarded Apostolic Succession as valueless or of 
 secondary importance, nevertheless retained their 
 grasp of Apostolic doctrines, and through the earnest 
 preaching of these divine doctrines laid the found- 
 ations of independent and powerful systems ; so that 
 in no sense can it be claimed that a church in succes- 
 sion (such as the Church of England) alone possesses 
 
28 • CHURCH UNITY. 
 
 and alono toachea the docti'ines of the Apostolic 
 Church. Hence the Anglican in approaching this 
 question of prospective unity should do so with a 
 feeling that he is approaching those with whom he 
 has not only much in common, but those who have 
 gifts to imitate or bestow, whilst the Presbyterian 
 and Methodist should equally fool that they have 
 much in common with the Church of England, and 
 that it has a gift to bestow which might be re-adjusted 
 to meet the demands of unity without injuring its 
 Apostolic value or power. 
 
 POINTS OF AGREEMENT. 
 
 ON THE BEING OP GOD. 
 
 Ist. We agree perfectly on the question of " the 
 Being of God," and hence, as one united Body, could 
 make a powerful oiganic stand against the Atheism, 
 Agnosticism and Materialism of the age. 
 
 THE CHURCH OP ENGLAND 
 
 teaches " that there is but one living and true God, without 
 body, parts or passions, of infinite power, wisdom and good- 
 ness, the Maker and Preserver of all things both visible and 
 invisible." (Article I.) 
 
 THE METHODIST CHUECH 
 
 teaches, " there is but one living and true God, everlasting, 
 "without body or parts, of infinite power, wisdom and good- 
 
POINTS OF AGREEMRNT. 29 
 
 neBH, the Maker and Preserver of all things visible and in- 
 visible." (Article I.) 
 
 TUB rilBSBYTKRiAN CHURCH 
 
 enters at much j?roator lenj?th into definitions as to the 
 person and attributes of Deity ; but begins thus : " There is 
 but one only living and true God, who is infinite in Being 
 and perfection, — a most pure Spirit, without body, parts, or 
 passions, etc., the alone fountain of all being, etc." (Confess, 
 chap. 2.) 
 
 ON THE HOLY TRINITY. 
 
 These three synteras agree porfoclly on the Trinity 
 of the Godhead. 
 
 THE CHURCH OF ENGLAND 
 
 teaches, "And in the Unity of this Godhead there be three 
 persons, of one substance, power and eternity, the Father, the 
 Son, and the Holy Ghost." (Article I.) 
 
 THE METHODIST CHURCH 
 
 teaches "And in the Unity of this Godhead, there are three 
 persons, of one substance, power and eternity, the Father, 
 the Son, and the Holy Ghost." (Article I.) 
 
 THE PRESBYTERIAN CHURCH 
 
 States, " In the Unity of the Godhead, there be three per- 
 sons, of one substance, power and eternity, God the Father, 
 God the Son, and God the Holy Ghost." (Confess, cap. 2, 3.) 
 
 Here then again, as opposed to Arianism and XJni- 
 
80 OnURCH UNITY. 
 
 tarianism, thefle throo BystomH ro-ocho as with one 
 voice, the Catholic faith of the Scriptures, and Nicea. 
 
 ON THE DIVINITY AND WORK OF THE LORD JESUS 
 
 CHRIST. 
 
 TUB CHURCH OP BNQLAND 
 
 teaches, " Tliat the Son, whicli is the Word of the Father, 
 begotten from Everlasting of the Father, the Very and Eter- 
 nal God, and of one substance with the Father, took man's 
 nature in the womb of the Blessed Virgin, so that two whole 
 and perfect natures, that is to say, the Godhead and the 
 Manhood, were joined together in one person, never to be 
 divided, whereof is one Christ, very God and very man, who 
 truly suffered, was crucified, dead and buried, to reconcile 
 his Father to us, and to be a sacrifice, not only for original 
 guilt, but also for the sins of men." (Article II.) 
 
 THE METHODIST CHURCH 
 
 has made Article No. 2 on this subject, a copy of the Article 
 of the Church of England, except that the words " begotten 
 from everlasting of the Father," are omitted. 
 
 THE PRESBYTERIAN CHURCH 
 
 The teaching of the Presbyterian Church is much more 
 elaborate, entering into the whole work of Clirist, as well 
 as his person ; but where the Confession touches the 
 same points, taken up by the Church of England and the 
 Methodist Church, it uses almost the same language, stating, 
 " The Son of God, the second person of the Trinity, being 
 Yery and eternal God, of one substance and equal with the 
 Father, did take on him man's nature, etc. So that two 
 "whole, perfect, and distinct natures, were inseparably joined 
 
POINTS OF AGREEMENT. 31 
 
 together, etc. That the Lord Jesus, by his perfect obedience 
 and sacrifice of himholf, etc., hatli fully satiMfiod the justice 
 of his Father, and purchased not only reconciliation, but an 
 everludting inheritance, etc." (Confess, chap, viii.) 
 
 Thus, on the vital truths connected with the pereon, 
 and work of the Lord Josuh ChrJBt, those three Hysteme 
 are one; so much ho, that the Presbyterian could sign 
 the Anglican or Methodist Articles, on this point, or 
 they, the Presbyterian. Now, those doctrines, form 
 the root doctrines of our common Christianity, and, 
 therefore, if we are one here, we are one at the very 
 root. And that in the face of the heresy, and infidel- 
 ity, which would either degrade Christ to the level of 
 a Jewish prophet, or regard him only as a teacher of 
 superior morals, or reject him altogether. 
 
 THE HOLY anOST. 
 
 The standards of the three systems teach as follows : 
 
 THE CHURCH OF BNOLAND 
 
 teaches, " The Holy Ghost proceeding from the Father and 
 the Son, is of one substance, majesty and glory, with the 
 Father and the Son, very and eternal God. (Article V.) 
 
 THE METHODIST CHURCH 
 
 repeats, verbatim, the language of the 5th Article of the 
 Church of England. (Article IV.) 
 
 THE PRESBYTERIAN CHURCH 
 
 states, " the Holy Ghost eternally proceeds from the Father 
 and the Son, and is of one substance, power and eternity with 
 both." (Confess, chap, ii.) 
 
82 CHURCH UNITY. 
 
 We may then say that, on the great subject of the 
 Being of Grod, the Trinity, and the Persons of the 
 Ti'inity ; there is no difference whatsoever between 
 these three systems. 
 
 ON THE SUPFICIENOY OF THE HOLY SCRIPTURES FOR 
 
 SALVATION. 
 
 A similar comparison of the standard authorities 
 \ shows that 
 
 THE CHUKCH OF ENGLAND II • 
 
 teaches, " that Holy Scripture contains all things necessary 
 to salvation, so that whatsoever is not read therein, nor may 
 be proved thereby, is not to be required of any man as an 
 article of faith, or be thought requisite or necessary to salva- 
 tion." The Article then proceeds to name the books of the 
 Old Testament, and to state " that all the books of the New 
 Testament, as they are commonly believed, we do receive 
 and account them canonical." (Art. VI.) 
 
 THE METHODIST CHURCH 
 
 The Methodist Article (No. 5) is, (with one exception to be 
 noticed hereafter) almost word for word identical with that 
 of the Church of England. 
 
 THE PRESBYTERIAN CHURCH 
 
 The Presbyterian Church is much more elaborate in its 
 definition of the Holy Scriptures. It declares the need of 
 Revelation, names the books of the Old and New Testaments, 
 asserts their inspiration by God, and their authority as 
 coming from God through the Holy Spirit, etc. But when it 
 touches on what is stated by the Church of England and the 
 Methodist Church, its teaching is practically identical with 
 
POINTS OF AGREEMENT. 33 
 
 both. It states " That the Scriptures contain the whole 
 counsel of God concerning all things necessary lor salvation," 
 to which nothing, at any time, should be added, etc. (Con- 
 fess, chap. 1.) 
 
 Here, then again, we are, so far, one. But the 
 Ai'ticle of the Church of England, and the Presbyte- 
 rian Confession, each contains a clause which Method- 
 ism has wholly dropped, namely, that referring to the 
 Apocryphal or uninspired Books. 
 
 THE CHUKCH OF ENGLAND 
 
 teaches, " That these books, as St. Jerome states, the Church 
 doth read for example of life and instruction in manners, but 
 doth not apply such books to establish any doctrine." 
 
 THE PRESBYTERIAN CHURCH 
 
 states more fully, " The books commonly called Apocrypha, 
 not being of divine inspiration, are no part of the canon of 
 Scripture, and therefore, are of no authority in the Church 
 of God, nor to be any otherwise approved, or made use of 
 than other human writings. 
 
 THE METHODIST CHURCH 
 
 makes no allusion to the Apocryphal books. ' 
 
 The controversy as to the valueof the Apocryphal 
 books, was a controversy natural to the Eeformation 
 period, but there is practically no controversy on the 
 subject to-day, nor need there be any between the two 
 systems that notice them in their standards. 
 
 The Presbyterian Church definitely states that, the 
 Apocrypha is not of divine inspiration, and the 
 Church of England clearly implies it. The Presby- 
 
34 CHURCH UNITY. 
 
 terian Church asserts that such books form no part 
 of the canon of the Scripture, and the Church of 
 England practically asserts the same thing, by omit- 
 ting them from the list of canonical books. The 
 Presbyterian Chui'ch asserts that they are of no 
 authority in the Church of God ; and the Church of 
 England states that, the church does not apply them 
 to establish any doctrine. The Presbyterian Church 
 places them on a level with other human writings, 
 and the Church of England places them in exactly 
 the same position by stating, " that the church doth 
 read them for example of life and instruction of 
 manners." In short, the Confession and Article, 
 though differently worded, are in practical agree- 
 ment ; but the Methodist Church, using its privilege 
 of later birth, has, through dropping all mention of 
 the Apocrypha, opened out before the compilers 
 of union Articles of Belief, the important question 
 as to whether it would not be wise to follow its 
 example ? 
 
 THE SACRAMENTS. 
 
 Perhaps there is no subject on which Eome is more 
 divided from Protestantism, than on the question of 
 the Sacraments. Rome, not only inventing Sacra- 
 ments, but defining them as visible signs of an invisible 
 grace instituted for our justification. (Cat. Col. Trent, 
 part ii. Ques. iii.) Hence, at the Reformation, the 
 question of the Sacraments became the great question 
 on which the Reformation turned, for Rome had in 
 
POINTS OF AGREEMENT. 36 
 
 practice, if not by definition, linked them, in this way, 
 with justification in the eyes of God, and the doctrine 
 of Justification by faith alone, had been brought to the 
 front by Luther, and other great Eefonners, as the 
 sign of " a standing or a falling church." In fact, if 
 Eome's sacramental views be correct, then the Re- 
 formation was a huge religious blunder ; whereas, if 
 they be erroneous, then the Eeformation was the 
 greatest blessing God over sent his church, as we may 
 well, with gratitude, believe it to have been. As a 
 result of the all important character of the sacra- 
 mental question, the English Reformation produced 
 two Protestant definitions of a Sacrament, if, indeed, 
 it be right to call them two, for, in truth, they are 
 but one definition, expressed in difl'erent language by 
 two churches : the Church of England, and the Church 
 of Scotland, or, as it is now known in this country, 
 the Presbyterian Church. . ^ 
 
 THE CHURCH OP ENGLAND 
 
 defines a Sacrament as an outward and visible sign of an in- 
 ward and spiritual Grace, given unto us, ordained by Chrigt 
 himself, as a means whereby we receive the Grace, and as a 
 pledge to assure us thereof. (Catechism.) 
 
 It further states, " that Sacraments are sure witnesses and 
 effectual signs of Grace, and God's good will towards us, by 
 the which He doth work invisibly in us, and doth not only 
 quicken, but also strengthen and confirm our faith in Him. 
 (Art. XXV.) 
 
 THE PRESBYTERIAN CHURCH 
 
 enters much more fully into the subject, but defines Sacra- 
 ments, as " holy signs and seals of the Covenant of Grace, 
 immediately instituted by God, to represent Christ and his 
 
86 CHURCH UNITY. 
 
 benefits, and to confirm our interests in Him, as also to put a 
 visible difierence between those that belong unto the Church 
 and the rest of the world, and solemnly to engage them to 
 the service of God in Christ,according to His Word." (Confess, 
 chap. 27,1.) 
 
 Here then, both chui'ches agree that a Sacrament 
 is instituted by God as a sign of Grace. But then, 
 both churches proceed further in definition. 
 
 THE PRESBYTERIAN CHURCH 
 
 goes on to state that, "there is in every Sacrament a spiri« 
 tual relation, or sacramental union, between the sign and the 
 thing signified ; whence it comes to pass, that the names and 
 effects of the one are attributed to the other. Tiiat the Grace 
 which is exhibited in or by the Sacraments, rightly used, is 
 not conferred by any power in them ; neither doth the effi- 
 cacy of a Sacrament depend upon the piety or intention of 
 him that doth administer it, but upon the work of the Spirit 
 and the word of Institution ; which contains, together with a 
 precept authorizing the use thereof, a promise of benefit to 
 worthy receivers. (Confess, chap, xxvii. ii, iii.) 
 
 • Here, then, the Presbyterian Church agrees 
 thoroughly with the Church of Er^land, that the 
 visible sign is connected with a spiritual Grace, 
 through the Holy Ghost which quickens, and be- 
 stowed by the means of the Sacrament on the worthy 
 receiver. 
 
 THE METHODIST CHURCH 
 
 defines the Sacraments in almost the words used by the 
 Church of England in its xxvth Article, any difference of 
 language arising from the omission of redundant words, and 
 from changing the word " damnation " into " condemnation." 
 
POINTS OF AGREEMENT. 8t 
 
 On the great question, then, of the definition of a 
 Sacrament, these three systems are practically one, 
 and equally so in opposition to Rome, inasmuch as 
 they each declare " that there be only two Sacra- 
 ments ordered by Christ, that is to say, Baptism and 
 the Supper of the Lord. 
 
 Now, let us advance a step further on this sacra- 
 mental question. One of the great troubles in Pro- 
 testant churches has arisen, not from controversies in 
 connection with standards, but from judging churches 
 by the individual opinions of men connected with 
 them, and sometimes, by distorted and unfair repre- 
 sentations of sucti opinions. Thus, not a few Metho- 
 dists and Presbyterians believe firmly, that the Church 
 of England teaches Baptismal Regeneration in the 
 sense that Baptism positively converts, in the highest 
 theological sense of the word, and that -tdoes this 
 through its own inherent baptismal power, when 
 administered through the proper medium. Then 
 again, not a few outside of the Church of England 
 believe that it teaches its children that, in the Lord's 
 Supper, they actually receive the veritable body and 
 blood of Christ which once appeared on earth, and 
 lay on the cross, and entered into heaven. Whereas, 
 the fact of the matter is, that, judged by her standards 
 on these very points of baptismal regeneration, and 
 the presence of the Lord in the Holy Communion, the 
 Church of England takes no higher ground than the 
 other systems, and in some respects, her language 
 may be said to fall short of that used by the two 
 other churches. 
 
38 CHURCH UNITY, 
 
 BAPTISM. 
 
 Thus notice how these three systems stand towards 
 each other on the question of baptismal regeneration, 
 let:— 
 
 THIS PRESBYTERIAN CHURCH 
 
 teaches that Baptism is a sign and seal of the Covenant of 
 Grace, of engrafting into Christ, of regeneration, of remission 
 of sins, etc., (Confess, xxviii. 1.) 
 
 It also states that " regeneration is not confined to bap- 
 tism, or that all that are baptized are undoubtedly regenera- 
 ted:" but these very reservations imply, that as a rule, 
 regeneration accompanies", baptism. It further asks, in the 
 outlined prayer used in the administration of baptism, " that 
 God would join the inward baptism of the Spirit, with the out- 
 ward baptism of water, making it to the infant a seal of 
 adoption, remission of sin, regeneration and eternal life." 
 (Directory for Public Worship.) 
 
 THE CHURCH OP ENGLAND 
 
 teaches that Baptism is a sign of regeneration, or the new 
 birth, whereby they that receive baptism rightly are grafted 
 into the Church. (Art. xxvii). It also states in the catechism 
 that " by baptism we are made children of grace," and in the 
 Baptismal service it announces after the administration of the 
 sacrament that the child baptized " is regenerate, and 
 grafted into the body of Christ's Church." 
 
 THE METHODIST CHURCH 
 
 teaches that baptism is " a sign of regeneration, or the New 
 Birth." (Art. xvii.) 
 
 2nd. — The three systems agree that this sign of 
 
POINTS OF AGREEMENT. 39 
 
 Eegeneration, or the new birth, is connected with an 
 inward grace. 
 
 THE PRESHYTBRIAN CHURCH 
 
 teaches that " there is a grace in baptism, and that we should 
 be humbled for our sinful defilement, and our falling short of, 
 and walking contrary to, the grace of baptism," (Larger Cat. 
 167.) 
 
 It further teaches that " the efficacy or grace of baptism is 
 not tied to the moment of time wherein it is administered," 
 implying that if its presence at that moment be not the rule, 
 at least the efficacy, or grace, is possible at the very moment. 
 
 It further states that though the efficacy of baptism may 
 not be tied to the moment, " yet, notwithstanding by the 
 right use of this ordinance, the grace provided is not only 
 offered but really exhibited and conferred by the Holy Ghost 
 to such (whether of age or infants,) as that grace belongeth to, 
 according to the Counsel of God's own will in His appointed 
 time." (Confess, xxviii.) , 
 
 THE CHURCH OF ENGLAND : 
 
 teaches " that they that receive baptism rightly are grafted 
 into the church, the promisesof the forgiveness of sins, and of 
 our adoption to be sons of God by the Holy Ghost are visibly 
 signed and sealed, faith is confirmed, and grace increased by 
 virtue of prayer unto God." (Art. xxvii.) 
 
 In the office of baptism, prayer is made that those baptized 
 may be " washed and sanctified by the Holy Ghost," that they 
 may " receive the remission of sins by spiritual regeneration," 
 that " the Holy Spirit may be given to them," that " they 
 may be made partakers of the death and resurrection of 
 the Lord Jesus." 
 
 THE METHODIST CHURCH 
 
 has dropped out of its article on baptism, reference to the 
 grace of baptism, but belief in the grace is proved clearly else- 
 
40 CHURCH UNITY. 
 
 where, as in Art. xvi, where it is stated, that "by sacraments, 
 God doth work invisibly in us, and doth not only quicken, but 
 also strengthen and comfort our faith in Him." 
 
 Tho following quontions and answers in the Method- 
 ist Catechism, No. ii. are still more pointed. 
 
 What is the outward or visible sign or form in baptism ? 
 
 Baptism with water into the name of the Father and of the 
 Son and of the Holy Ghost. 
 
 What is the inward and spiritual grace signified? 
 
 Our being cleansed from the guilt and defilement of sin, 
 and receiving a new life from and in Christ Jesus. 
 
 In Wesley's sermons, accepted as Church Staiidards, 
 the grace of Baptism is plainly taught, notably in his 
 xviii sermon on the '* Marks of the New Birth," 
 where, in an impassioned appeal to those who had fallen 
 from the grace of Baptism, he addresses these words. 
 *'^And if ye have been baptized, your only hojie can be 
 this,^that those who were made children of God by bap- 
 tism, but are now the children of the devil, may yet 
 receive power to become the sons of God, that they may 
 receive again what they have lost, even the spirit of 
 adoption, crying in their hearts " Abba, Father." 
 
 3rd. The three systems declare that "Baptism should 
 be administered to children." 
 
 THE CHURCH OF ENGLAND 
 
 teaches that the *' Baptism of young children is in anywise to 
 be retained in the church as most agreeable with the institu- 
 tion of Christ." — (Art. xxvii.) 
 
 THE METHODIST CHURCH 
 
 teaches '' the Baptism of young children is to be retained in 
 
POINTS OF AOREEMENT. 41 
 
 the church (xxvii Art.). That " baptized infants have tlie out- 
 ward advantages of the Christian church, and all the spirit* 
 ual blessings of tlie covenant are assured to them when they 
 shall comply with the terms of the Gospel." That " Baptism 
 places them in the same relation to the New Covenant, in 
 which infants were placed to Ihe old by the rite of circumci- 
 sion," hence, they are spoken of, addressed and exhorted as 
 heirs of Gospel privilet'e (Methodist Catechism, No. 2.) That 
 " all children, by virtue of the unconditional benefits of the 
 atonement, are members of the Kingdom of God, and there- 
 fore graciously entitled to Baptism." (Book of Discipline, 
 clause 55.] 
 
 THE PKESBYTERIAN CHURCH 
 
 teaches "that the children of such as profess the true religion 
 are members of the visible church — (Confers, xxv. 2. Cat. 62) 
 and that " not only those that do actually profess faith in and 
 obedience unto Christ, but also the infants of one or both 
 believing parents are to be baptized." (Confess, xxviii. 4. Cat. 
 166.) 
 
 Here there is an important difference. The Church 
 of England and the Methodist Church teaching the 
 positive right of childhood to the sacrament ; a differ- 
 ence, however, that vfQ suppose must often bo tided 
 over, in the wide-spread missionary work of the Pres- 
 byterian Church amongst the heathen, where, no doubt, 
 cases of widowed mothers, dying in childbirth, must 
 at times occur. 
 
 4th. The three systems agree in teaching that in 
 Baptism, children receive blessings of grace. 
 
 THE CHURCH OP ENGLAND 
 
 Teaches that, in Baptism, children are made " members of 
 
48 CHURCH UNITY. 
 
 Christ, children of God, and inheritors of the Kingdom of 
 Heaven." (Catechism.) 
 
 THB PRESBYTERIAN CHURCH 
 
 teaches that " Baptism doth signify and seal our ingrafting 
 into Christ, and partaking of the benefits of the covenant of 
 Grace."— (Shorter Catechism, 94. Confess, xxviii.) 
 
 THE MBTIIODIBT CHURCH 
 
 teaches that baptized children are to be " spoken of, address- 
 ed and exhorted, as heirs of Gospel privileges." (Methodist 
 Cat No. 2.) 
 
 As a whole, therefore, it may be fairly claimed that 
 the three systems are in reasonable accord on the all 
 important question of the sacrament of Baptism. 
 
 THE HOLY COMMUNION. 
 (1.) THB CHURCH OP ENGLAND 
 
 teaches that the Holy Communion is a Sacrament, an out- 
 ward and visible sign of an inward and spiritual grace. (Art. 
 xxviii.) 
 
 THE PRESBYTERIAN CHURCH 
 
 teaches that " the Holy Communion is a Sacrament, or Holy 
 ordinance, instituted by Christ in His Church, an outward 
 and visible sign, signifying an inwq,rd and spiritual grace." 
 (Larger Cat. 162.) 
 
 THE METHODIST CHURCH 
 
 teaches that it is a Sacrament of our Redemption by Christ's 
 death." (Art. xviii.) 
 
POINTS OF AQREEMENT. 48 
 
 (2.) The three nystoms teach that the Sacrament of 
 the Lord's Supper is a positive means of Grace. 
 
 TIIB CHURCH OP ENGLAND 
 
 teaches that the Sacraments " have a wholesome effect or 
 operation," (Art. xxv.) and that through the Lord's Supper, 
 "our souls are strengthened and refreshed," and that Sacra- 
 ments " are means whereby we receive blessings," (Cate- 
 chism.) It teaches that " the benefit is great, if, with a true, 
 penitent heart and lively faith, we receive that Holy Sacra- 
 ment." (Catechism.) That we should ask God to make it to 
 us " the means of grace and heavenly benediction." 
 
 TUB I'RBSHYTBUIAN CHUKCH 
 
 is much stronger in its statements. It teaches that " by the 
 working of the Holy Ghost, and the blessing of Christ, Sacra- 
 ments become effectual means of salvation." (Larger Cat. 
 161.) that " worthy communicating leads to growth in grace," 
 (Larger Cat. 168.) ; that communicants who find no present 
 benefit from the Sacrament are to review their preparation, 
 " and wait for the fruits of it indue time." (Larger Cat. 165.) 
 That the Lord's Supper, " unto true believers, is a sealing of 
 all the benefits of the sacrifice of Christ unto their spiritual 
 nourishment and growth in Him," (Confess, xxix 1.); that it 
 " renews our strength in our pilgrimage and warfare," (Direc- 
 tory) and that " God is to be thanked for the means of grace 
 in word and Sacrament, and for this Sacrament in particular, 
 by which Christ, and all His benefits, are applied and sealed 
 up unto us." (Directory of Worship.) >. , . 
 
 THE METHODIST CHURCH 
 
 teaches that through Sacraments, as " signs of grace," " God 
 doth work invisibly in us, and doth not only quicken, but 
 also strengthen and comfort our faith in Him." (Art. xvi.) 
 It also teaches that when taken " by the faithful," the Lord's 
 Supper "strengthens and refreshes their souls," that it is 
 
44 CUUROIl UNITY. 
 
 " an outward and visible siprn of an Inward and spiritual 
 grace," (Cut. ii.) and tlmt in such as worthily receive, it has 
 " a wholoHomo ellbct or operation.". (Art. xvi.) 
 
 3rdly. The thi-eo HyMtoms touch that woi-thy com- 
 municants food upon tho body and blood of Christ, to 
 thoii" spiritual nourishment, and growth in grace. 
 
 THH PRBSBYTBRIAN CnUROII 
 
 teaches " they tliat worthily communicate, food upon the 
 body and blood of Jesus Christ, to their spiritual nourish- 
 ment, anil growth in grace." (Larger Cat., 1G8.) 
 
 THE CnURCn OP ENGLAND 
 
 teaches " that the bread which wo break, is a part.iking of 
 the body of Christ, and likewise the cup of blessing is a par- 
 taking of the blood of Christ." (A.rt. xxviii.) 
 
 THE MFTTHODIST CHURCK: 
 
 teaches "To those that worthily receive, the bread which we 
 break is a partaking of the body of Christ; and likewise the 
 cup of blessing is a partaking of the blood of Christ." (Art, 
 xviii.) 
 
 4th. Tho throo systems, whilst teaching that this 
 feeding is not of an earthly, or literal l<ind, but wholly 
 spiritual, further teaches that, to tho worthy receiver, 
 tho body and blood of Christ, are spiritually present. 
 
 Tho three systems teach, that tho body and blood 
 of Christ are not corporally present, under tho bread 
 and wine in the Lord's Supper. 
 
 THE PRESBYTERIAN CHURCH 
 
 teaches " the body and blood of Christ, aro not corporally or 
 
POINTS OF AaitEKMKST. 45 
 
 carnally present in, with, or under the bread and wine in the 
 Lord's Supper." (L. Cat., 170.i 
 
 I THE CIIUHCH OF ENGLAND 
 
 teaches " Transuhatantiation (or the clmn^'e of the Huhstance 
 of the broad and wine) in the Siip|)or of the Lord, cannot bo 
 pro'.'ed by Holy Writ, but is roimgnant to tho plain words of 
 Scr.pture, ovorthrovvoth the nature of a Sacrament, and hath 
 given occasion to many suporetitions." (Art. xxvlii.) Also, 
 " that tho natural body and blood of our Saviour Christ are 
 in heaven and not here." (Declaration at end of Communion 
 Service.) 
 
 THE MEJTIIODIST CHURCH 
 
 teaches " Transubstantiatlon (or the change of tho substance 
 of the bread and wine) in tho Suppor of the Lord, cannot be 
 proved by Holy Writ, but is repugnant to the plain words of 
 Scripture, overthroweth the nature of a Sacrament, and hatli 
 given occasion to many superstitions." Art. xviii.) 
 
 ITIE PRBSnYTERIAN CHURCH 
 
 teaches that, although the body and blood of Christ is not 
 corporally present, "yet they are spiritually present to the 
 faith of the receiver, no less truly and really than the 
 olements themselves are to their outward senses. So, they 
 that worthily communicate, do feed upon the body and blood 
 of Christ in a spiritual manner, yet truly and really." (Larger 
 Cat., 170.) (Confession xxxix, 7.) 
 
 THE METHODIST CHURCH 
 
 teaches that the body of Christ is given, taken, and eaten in 
 the Supper only after a heavenly and spiritual manner, (Art. 
 xvii.) but that the body and blood of Christ are spiritually 
 
46 CHURCH UNITY. 
 
 received, and taken by the faithful, in the Lord's Supper, to 
 the strengthening and refreshing of their souls. (Cat. No. ii.) 
 
 THE CHURCH OF ENGLAND 
 
 teaches " The body and blood of Christ are verily and 
 indeed taken and received by the faithful in the Lord's 
 Supper." (Catechism.) 
 
 A close inspection of these standards on this all im- 
 portant point of controversy, and theological teaching, 
 plainly proves that the three systems agree perfectly 
 on the doctrine of the spiritual presence of the body 
 and blood of Christ to the faithful receiver. 
 
 (5). The three systems unite in teaching that the 
 Sacrament was not by Christ's ordinance reserved, 
 carried about, lifted up, or worshipped. 
 
 Church of England. — 6th rubric, close of Communion 
 office. Declaration at close of Communion office, 
 (Art. XXV, xxviii.) 
 
 Presbyterian Church. — Confession, chap, xxix-4. 
 
 Methodist Church. — Articles xvi. & xviii. 
 
 (6). The three systems agree that the cup should 
 not be denied to the laity, as in the Church of Eome. 
 
 Church of England. — Article xxx. 
 
 Presbyterian Church. — Confession, xxix-4. 
 
 Methodist Church. — Article xix. 
 
 (7.) The Church of England and the Presbyterian 
 Church teach " that the wicked, and those that be void 
 of faith, although they may consume the sacred 
 elements in an outward act of Communion, yet, in no 
 wise, are they partakers of Christ. (Ch. of England, 
 Art. xxix, Confession, chaj). xxix, 8.) This sluteiLnent 
 is not made by the Methodist Church, although clearly 
 
POINTS OF AGREEMENT. 4*7 
 
 implied in Articles xvi. & xviii., wherein it is stated, 
 *' they that receive nn worthily, purchase to themselves 
 condemnation," and that "auch as rightly, worthily, 
 and with faith receive, do partake of the body and 
 blood of Christ." 
 
 John Wesley's renowned sermon on " the duty of 
 constant communion," with regard to which, fifty-five 
 years after it was written, he says, " Thank God, I 
 have not altered my sentiments in any point therein 
 delivered," is well worthy of notice, as showing how 
 fully his teaching was in accord with the Anglican 
 and Presbyterian Churches, on the subject of the Holy 
 Communion. In this sermon he speaks of the " Grace 
 of the Sacrament." He calls it " the Christian Sacri- 
 fice," the food of the Soul," the blessed Sacrament," 
 " the sign of inward Grace," " an assistance to obtain 
 divine blessings," "the blessing and mercy of God," 
 and " one of God's greatest mercies on this side of 
 heaven." He urges that Christians should receive it 
 whenever possible, reminding his hearers that in the 
 Primitive Church, " the Christian Sacrifice " was a 
 constant part of the service of the Lord's Day." He 
 answers, at length, objections arising from fear, or 
 sense of sin, or weakness of faith, etc. It is really a 
 wonderful teaching sermon, and one that any clergy- 
 man, of either of the three systems, might preach 
 from his pulpit, and yet remain in strict accord with 
 the standards of his church. 
 
 Here then, on this great subject, where, judging by 
 the common talk, one might expect the widest dis- 
 agreement, there is something approaching a won- 
 drous unanimity. A blessed thought,for if ever Ephraim 
 
48 CHURCH UNITY. 
 
 and Judah come together vithin the folds of the old 
 Patriarchal tent, it is round this holy feast they must 
 come. For consummated unity, means: — one table of 
 the Lord, one service which all may take part in, and 
 one food on which all may feed. To which blessed 
 consummation may the Good Lord bring us all, for 
 the sake of Him who died, and who, with the shadow 
 of death stealing over him, prayed — " that they all 
 may be one." 
 
 ON THE '* CHURCH '.AND CHURCH AUTHORITY. 
 
 We now have reached a question on which, if we 
 lay aside standards, and depend on controversies, and 
 opinions of individual men, the three systems would 
 appear hopelessly divided : namely, the Visible Church 
 and its powers. But, our hope of unity lies in a re- 
 alization of the teaching of these standards, which, 
 after all said or done in the matter, are the authorita- 
 tive voices of the three systems, and should be regarded 
 as final. , 
 
 THE CHURCH OP ENGLAND 
 
 teaches belief in "the Holy Catholic Church" (Apostles Creed) 
 in "one Catholic and Apostolic Church," (Nicene Creed), 
 in " the Church of God " (ordering of Priests), " the Church of 
 Christ " (consecration of Bishops), " the body of Christ's 
 Church," "the congregation of Christ's flock," (Baptismal 
 Service), " the Church built on the foundation of Apostles 
 and prophets," (Collect St. Simon), " the Holy Church," 
 (Collect St. Mark), God's "Household, the Church," (Collect 
 22nd Trin.) 
 (2). It defines the Visible Church of Christ as " a congre- 
 
POINTS OF AGREEMENT. # 
 
 gation of faithful men, in which the pure Word of God is 
 preached, and the Sacraments be duly administered accord- 
 ing to Christ's ordinance in all those things that of necessity- 
 are requisite to the same." (Article xix.) 
 
 THE METHODIST CHURCH 
 
 teaches (1) belief in "the Visible Church of Christ," the 
 " Holy Church," (Catechism ii), the " Holy Catholic Church," 
 (Catechism), "God's Ancient Church," "Christ's Holy Church" 
 " Congregation of Christ's flock," (Baptismal Service), "the 
 Household of God," " the Church our Saviour has purchased 
 with his own blood," "the Church of God," the "Church 
 Milit£r,nt," (office of reception of members), "the Spouse and 
 Body of Christ," (Ordination Service). 
 
 (2). It defines the Church of Christ in the language of the 
 Article of the Church of England, as a " congregation of faith- 
 ful men, in which the pure Word of God is preached, and 
 the Sacraments duly administered, according to Christ's ordi- 
 nance, in all those things that of necessity are requisite to 
 the same." (Art. xiii.) 
 
 THE PRESBYTERIAN CHURCH 
 
 teaches (1) belief in "the Holy Catholic Church (Apostles 
 Creed), " the Catholic or Universal Church," "the Visible 
 Church," "the Kingdom of the Lord Jesus Christ," "the 
 House and family of God." 
 
 (2). It defines the church as invisible and visible — the in- 
 visible (which is Catholic or Universal) consists of "the 
 whole number of the elect that have been, are, or shall be, 
 gathered into one, under Christ the head thereof; and is the 
 spouse, the body, the fullness of Him that filleth all in all.'* 
 The visible church, which " is also Catholic or Universal, 
 under the Gospel, and not confined to one nation, as before, 
 under the law, consists of all those throughout the world, that 
 profess the true religion, together with their children, out of 
 which there is no ordinary possibility of salvation." " Unto 
 D 
 
60 CHURCH UNITY, 
 
 this Catholic visible Church, Christ hath given the ministry, 
 oracles, and ordinances of God, for the gathering and perfect- 
 ing of the saints in this life, to the end of the world, and doth 
 by his own presence and spirit, according to his promise, 
 make these effectual thereunto." " Particular churches, which 
 are members of this Catholic Church, are more or less pure, 
 according as the doctrine of the Gospel is taught and em- 
 braced, ordinances administered ; and public worship per- 
 formed more or less purely in them." (Confession cap. xxv.) 
 1,;2, 3, 4.) 
 
 THE CHUECH OF ENGLAND 
 
 after defining the church in its 19th Article, goes on to state, 
 "As the Churches of Jerusalem, Alexandria and Antioch (the 
 Eastern Churches) have erred, so also, the Church of Rome 
 hath erred, not only in their living and manner of ceremo- 
 nies, but also in matters of faith." This, i)erhaps, is the most 
 Protestant clause in all the Articles of the Church of England, 
 as it protests, not only against the errors of Rome, but the 
 errors of the Eastern branch of the original church. 
 
 THE PRESBYTERIAN CHURCH 
 
 does not name these erring churches, but it, 'no doubt, refers 
 specially to them, and if not, certainly includes them in the 
 xxvth chapter of the Confession, 5th clause, where it says in 
 scorching language : " The purest churches under heaven are 
 subject both to mixture and error, and some have so degen- 
 erated as to become no churches of C hrist, but synagogues of 
 Satan." 
 
 With regard to the authority and discipline of the 
 Church, the three systems teach as follows : — 
 
 THE METHODIST CHURCH 
 
 states, " that it is not necessary that rites and ceremonies 
 should in all places be the same, and may be changed, etc. 
 
POINTS OF AGREEMENT. 61 
 
 provided nothing be ordained against God's Word. " Whoso- 
 ever, through hi3 private judgment, willingly and purposely 
 doth openly break the rites and ceremonies of the Church 
 to which he belongs, which are not repugnant to the Word of 
 God, and are ordained and approved by common authority, 
 ought to be rebuked openly, that others may fear to do the 
 like, as one that offendeth against the common order of the 
 church, and woundeth the consciences of weak brethren." 
 (Art xxii.) . 
 
 According to the administration of Methodist discipline, 
 ministers, and probationers for the ministry, may be tried by 
 the church, for non-payment of debts, for pursuing secular 
 business at the expense of spiritual work, for the dissemina- 
 tion of erroneous doctrine, or for persistently imprudent 
 conduct. 
 
 When a local preacher fails in business, or contracts debts 
 which he is not able to pay, the superintendent shall appoint 
 three members of the church to inspect the accounts, contracts 
 and circumstances of the supposed delinquent, and if in their 
 opinion he has behaved dishonestly, or contracted debts with- 
 out the probability of paying, he shall be suspended, till fur- 
 ther action be taken. Local preachers can be fJso tried for 
 imprudent conduct. 
 
 Ordinary lay members may be tried for immoral conduct, 
 for dissensions, for dishonest failures in business, for non- 
 payment of just debts, for neglect of duties of any kind 
 imprudent conduct, indulging in sinful tempers, or words, 
 buying , selling or using intoxicating drinks as a beverage, 
 dancing, playing at games of chance, attending theatres, 
 horse-races, circuses, dancing parties, or patronizing dancing 
 schools, or taking such other amusements as are obviously 
 of a misleading or questionable moral tendency, or dis- 
 obedience to the order and discipline of the church." The 
 discipline of the laity takes the form of (1). on first ofience, 
 private reproof. (2,) On second ofience, inquiry before one or 
 two faithful friends, (3) On third ofience, the case should be 
 brought before the society, or a select number, and if there be 
 
ft2 CHURCH UNITY. 
 
 no sign of real humiliation, the offender mu3t be cut off, (Ad- 
 ministration of Discipline, p. 129.) Special courts are organ- 
 ized for the discipline of ministers, and in the case of local 
 preachers, if they be found guilty and impenitent, they shall 
 be expelled from the church, subject, however, to the decision 
 of a court of appeal, if appeal be demanded. After such form 
 of trial and expulsion, such person shall have no privilege of 
 society or sacrament in the church, without contrition, con- 
 fession and trial (Administration of Discipline, p. 132). 
 
 THE PKBSBYTBRIAN CHURCH 
 
 teaches that " the Lord Jesus, as King and Head of the 
 Churchjhath therein appointed a government, in the hand of 
 Church officers, distinct from the civil magistrate. To these 
 officers, the keys of the kingdom of heaven are committed, 
 by virtue whereof they have power respectively to retain 
 and remit sins, to shut the kingdom of heaven against the 
 impenitent, both by word and censures, and to open it to 
 penitent sinners by the ministry of the Gospel, and by 
 absolution from censures, as occasion shall require." " For 
 the bettp.T attaining of these ends, the officers of the church 
 are to proceed by admonition, suspension from the sacraments 
 of the Lord's Supper, for a season, and by excommunication 
 from the church, according to the nature of the crime and 
 demerit of the person." (Confession, chap, xxx, clauses 1 
 and 4). 
 
 Further, it provides for the better government of the church 
 through synods, or Councils and states. " It belongeth to 
 synods and councils, ministerially, to determine controversies 
 of faith, and cases of conscience, to set down rules and direc- 
 tions for the better ordering of the public worship of God and 
 government of His church, to receive complaints in cases of 
 mal-admini strati on and authoritatively to determine the 
 same, which decrees and determinations, if consonant with 
 the Word of God, are to be received with reverence and sub- 
 mission, not only for their agreement with the Word, but also 
 
POINTS OF AOHEEMENT. 
 
 for the power whereby they are made, as being an ordinance 
 of God, appointed thereunto in His Word." (Confession, 
 xxxi, 3, 4). 
 
 It further states that, " the ruHng officers have power 
 authoritatively to call before them any member of the con- 
 gregation, as they shall see just occasion, to enquire into the 
 knowledge and spiritual estate of the several members, to 
 administer and rebuke, to authoritatively suspend from the 
 Lord's table a person not yet cast out of the church." (Form 
 of Church government, p. 310.) 
 
 THE CHURCH OF ENGLAND 
 
 teaches " the church hath power to decree rites or ceremonies, 
 and authority in controversies of faith : And yet it is not 
 lawful for the church to ordain anything that is contrary to 
 God's Word written ; neither may it so expound one place 
 of Scripture that it be repugnant to another. Wherefore, 
 although the church be a witness and keeper of Holy Writ ; 
 yet, as it ought not to decree anything against the same, so 
 besides the same ought it not to enforce anything to be be- 
 lieved for necessity of salvation." (Article xx.) 
 
 It further states that general councils may not be gathered 
 together without the commandment and will of princes. That 
 such councils may err, and that their ordinances have neither 
 strength or authority, unless it may be declared that they be 
 taken out of Holy Scripture. (Art- xxi.) 
 
 It further states " that it appertaineth to the discipline of 
 the church that evil ministers, being found guilty, by just 
 judgment, be deposed" (Art. xxvi), and that " a person, who, 
 by open denunciation of the church, is rightly cut off from the 
 unity of the church, and excommunicated, ought to be re- 
 garded by the multitude of the faithful as an heathen and 
 publican, until he be openly reconciled by penance, and re- 
 ceived into the church by a judge that hath authority there- 
 unto." — (Art. xxxiii.) It also provides " that if any one be 
 an open and notorious evil liver, or have done any wrong to 
 
64 CUURCn UNITY. 
 
 his neighbour by word or deed, so that the congregation be 
 thereby offended, the curate having knowledge thereof shall 
 call him and advertise him that in anywise he presume not 
 to come to the Lord's table until he have truly repented and 
 amended his naughty life, and that he recompense the par- 
 ties to whom he hath done wrong." " The same order shall 
 the curate use with those betwixt whom he perceiveth malice 
 and hatred to reign, not suffering them to be partakers of the 
 Lord's table until he know them to be reconciled." " And if 
 one of the parties so at variance be content to forgive him 
 from the bottom of his heart, all that the other hath trespassed 
 against him, and to make amends for that he himself hath 
 offended, and that the other party will not be persuaded to a 
 Godly unity, the minister, in that case, ought to admit the 
 penitent person to the Holy Communion, and not hiiu that is 
 obstinate." (Kubric opening of order of Holy Communion.) 
 
 According to the administration of discipline in the Church 
 of England in Canada, a bishop may be tried by his peers, 
 (l)for immorality. (2) for false doctrine, (3) for wilful viola- 
 tion of canons of provincial synod, (4) for wilful violation of 
 the canons of his own diocese, the sentence taking the form 
 either of admonition, or suspension, or deposition. Each 
 diocese has its form of trial for erring clergy, resulting, if the 
 accused be found guilty, in admonition, suspension, or depo- 
 sition. There is no court for the trial of the laity, the only 
 lay discipline being that of partial, or lasting excommunica- 
 tion, for the reasons stated in the rubrics at the opening of 
 the order for the administration of Holy Communion. 
 
 In this comparison of the teaching of the three 
 systems on the question of the church and church 
 authority, the definitions of the " visible church " are 
 closely akin, the Anglican and Methodist definitions 
 being identical, the Presbyterian differing only in 
 wording, and a fuller treatment of the subject. On the 
 question of Church authority and the exercise of disci- 
 
POINTS OF AOREEMENT. 56 
 
 plino, all agree ; and on the question of the supreme 
 authority of the church in dealing with matters of 
 faith, doctrine and practice, and in the exercise of posi- 
 tive and practical discipline, the Church of England is 
 left far behind by the two other systems. 
 
 ON ABSOLUTION. 
 
 It is generally supposed that a vital difference exists 
 between the three systems on this important subject, 
 but such aa assertion is more easily made than proved, 
 at least if judged by general principles laid down in 
 church standards. 
 
 THE CHURCH OF ENGLAND 
 
 has three forms of absolution. (1) The absolution in morning 
 and evening prayer; containing (a) a declaration of God's 
 mercy towards the penitent, (6) of the right of ministers 
 to pronounce pardon to the penitent, (c) the declaration 
 that pardon is conditional on penitence and faith, {d) an 
 admonition to seek for the help of the Holy Spirit. (2) The 
 absolution in the communion office, which also declares 
 forgiveness " to all them that with hearty repentance and 
 true faith turn unto God." (3) The absolution in the order 
 for the visitation of the sick which dispenses pardon, in 
 connection with earnest prayer that pardon may be granted. 
 In this service the clergyman is directed "to move the 
 sick person to make a special confession of his sins, if 
 he feel his conscience troubled with any weighty matter. 
 After which the priest shall absolve him (if he humbly 
 and heartily desire it) after this sort: Our Lord Jesus Christ, 
 who hath left power to His church to absolve all sinners 
 who truly repent and believe in Him, of his great mercy, 
 forgive thee thine offences. And by His authority com- 
 
66 CHURCH UNITY. 
 
 mitted unto me, I absolve thee from all thy sins, in the 
 name of the Father, and of the Son, and of the Holy 
 Ghost." Even here, although the mediccval words " I 
 absolve thee," are used, still care is taken to assort that 
 the absolution is conditional on repentance and faith ; and 
 that it is the Lord Jesus Christ who forgives — assertions 
 efrengthened by the fact, that after the use of the wonls. '• I 
 absolve thee," the priest immediately proceeds to pray, " that 
 God would look on His servant who desireth pardon and for- 
 giveness, that He would renew in him what had been decayed, 
 that He would consider his tears, that he would not impute 
 unto him his sins." — petitions which alone can mean, that 
 tl"R)Ugh the personal priestly declaration of forgiveness has 
 been u'..3rod, the actual pardon is in the hands of God. 
 The exhortation to the communion also bids those who can- 
 not quiet their own consciences to come to the curate, or some 
 other discreet and learned minister of God's Word, and open 
 his grief ; that by the ministry of God's Holy Word he may 
 receive the benefit of absolution, together with ghostly coun- 
 sel and advice, lo the quieting of his conscience, and avoiding 
 of all scruple and doubtfulness. 
 
 THE PRESBYTERIAN CHUHCH. 
 
 teaches " That the Lord Jesus Christ hath appointed church 
 officers, distinct from the civil magistrates. To these officers, 
 the keys of the kingdom of Heaven are committed, by virtue 
 whereof, they have power, respectively to retain and remit 
 sins : to shut that kingdom against the impenitent, both by 
 word and censures, and to open it unto penitent sinners, by 
 the ministry of the Gospel, and by absolution from censures 
 as occasion may require." (Confess, of Faith, chap, xxx, 1 
 and 2). 
 
 - y 
 
 THE METHODIST CHURCH 
 
 seems devoid of all teaching by article or standard in con- 
 nection with the ministerial power of absolution ; but the 
 
POINTS OF AQREEMENT. 6t 
 
 principle of declaratory absolution lies at the very base of 
 Methodism, inasmuch as it declares that the result of every 
 camp and revival meeting is, that so many sinners have been 
 pardoned of their sins and converted to God, and the pardon 
 in the case of erring mininters and local preachers and the 
 laity can only be obtained alter confession of sin. (Disci- 
 pline, p. 132.) 
 
 ON JUSTIFICATION BY FAITH. 
 
 The doctrine of Justification by Faith as the root 
 doctrine of the Eoformation, demands on the part of 
 all favourable to Union, a most careful comparison of 
 church standai-ds, hence the importance of the teach- 
 ing of the three churches on the subject. 
 
 THE CHURCH OP ENGLAND 
 
 teaches " That we are accounted righteous before God, only 
 for the merit of our Lord and Saviour Jesus Christ, by faith, 
 and that not for our own works or doservings." It then refers 
 the churchman to the renowned homily, or sermon '• On Jus- 
 tification, " for a fuller account of the doctrine based on the 
 hnes of the article. (Art. xi.) 
 
 It also teaches " that works done before the grace of Christ 
 and the inspiration of His spirit are not pleasant to God, 
 for as much as they spring not of faith in Jesus Christ, 
 neither do they make men meet to receive grace, yea 
 rather, for that they are not done as God hath willed and 
 commanded them to be done, we doubt not but that they 
 have the nature of sin." (Article xiii.) 
 
 THE METHODIST CHURCH 
 
 teaches "We are accounted righteous before God only for the 
 merit of our Lord Jesus Christ, by faith, and not for our own 
 works or deservings. Wherefore, that we are justified by faith 
 
68 CHURCH UNITY. 
 
 only, is a most wholesome doctrine, and very full of comfort." 
 (Article xi.) 
 
 It also has taken the Article xvi of the Church of Erij^land, 
 entitled, "Of Sin after Baptism," and reproduced it word for 
 word under an Article headed, '* On Sin after Justification." 
 (Article xii.) The Church of England article, reading, " Not 
 every sin willingly committed after Haptism, etc.," and the 
 Methodist article, " Not every sin willingly committed after 
 Jwtification, etc" This change, however, does not deny 
 baptismal blessings, as it should be road in the light of the 
 Methodist Article xvi., which states "that in Sacraments, 
 God doth work invisibly in us, and doth not only quicken, 
 but also strengthen and comfort our faith in Him." 
 
 The Methodist Church also teaches that remission of sins 
 is " sometimes called Justification," because the forgiven peni- 
 tent is justified, treated for Christ's sake, as if he were 
 righteous, and that as such he is made inwardly righteous 
 by the renewing of the Holy Spirit, who enables him to do 
 righteousness. (Cat. ii, chap. 3, Q. 3, 4, 5.) 
 
 THE PRESBYTERIAN CUURCII 
 
 teaches "that those whom God eflfectually calleth, he also 
 freely justifieth, not by infusing righteousness into them, but 
 by pardoning their sins, and by accounting and accepting 
 their persons as righteous. Not for anything wrought in 
 them, or done by them, but for Christ's sake alone ; not by 
 imputing faith itself, or the act of believing or any other 
 evangelical obedience to them , as their righteousness, but by 
 imputing the obedience and satisfaction of Christ unto them, 
 they receiving and resting on him and his righteousness by 
 faith, which faith they have not of themselves, it is the Gift 
 of God." (Confess., chap, xi.) It further teaches that Justi- 
 fication is an act of God's free grace unto sinners, in which 
 He pardoned all their sins, accepteth and counteth .'^eir per- 
 sons righteous in his sight, not for anything wrought in them, 
 or done by them, but only for the perfect obedience and full 
 satisfaction of Christ, by God imputed unto them, and re- 
 ceived by faith alone." (Larger Catechism Q. 70.) 
 
POINTS OF auheement, Oi 
 
 Now, this question of Justification is a tiomondous 
 central thought for ProtOHtant unity to cluster round. 
 Here, (laying aside for the present the Presbyterian 
 view of election) the three systems are as one on the 
 worth and value of our Lord's death, as an atone- 
 ment for our sins, and also on the value of personal 
 faith as a Gift of God in that atonement. When, as 
 hero, the three systems stand like the disciples and 
 the women about the cross of Chiist, looking up to it, 
 trusting in it ulono for justilicution in the sight of God, 
 drawing all spiritual life from it through the "appli- 
 cation of Christ's death by the Holy Spirit," and rest- 
 ing safely under its shadow, who could dream that wo 
 leave the healing vision on the cross, to pursue our 
 separated paths divided and alone ? " If I be lifted 
 up," said the Saviour, "I will draw all men to me," — 
 a wondrous promise or prophecy that can never be 
 fultilled in its perfection until " we all are one." 
 
 ON GOOD WORKS. 
 
 TUE ClIUECH OP ENGLAND 
 
 teaches '' that good works which are the fruits of faith, and 
 follow after Justification, cannot put away our sins, and en- 
 dure the severity of God's Judgment, yet are they pleasing 
 and acceptable to God in Christ, and do spring out neces- 
 sarily of a true and lively faith, insomuch that by them a 
 lively faith may be as evidently known, as a tree discerned 
 by the fruit." (Article xiii.) 
 
 Also, that " we have no power to do good works pleasant 
 and acceptable to God, without the Grace of God by Christ 
 
60 CHURCH UNITY. 
 
 going before us, that we may have a good will, and working 
 with us when we have that will. (Article x.) 
 
 It also prays that grace may be given us " to perceive and 
 know what things we ought to do," (Ist collect after Epiphany) 
 " that we may think things that be good, and by God's guid- 
 ance, may perform the same," (5th after Easter) that " by the 
 help of God's grace we may keep His commandments, and 
 please Him both in will and deed," (1st after Trinity) that 
 God's grace " may go before and follow us, and make us con- 
 tinually to be given to all good works," (17th after Trinity) 
 that " we may be devoutly given to serve God in good works, 
 to the glory of His name," (22 Trinity) that " God would stir 
 up the wills of His faithful people, that they, plenteously 
 bringing forth the fruit of good works, may of God be 
 plenteously rewarded," (25th after Trinity) that like St. 
 Andrew, " we may give ourselves up to fulfil God's command- 
 ments," that like St. John the Baptist, " we may constantly 
 speak the truth, boldly rebuke vice, and patiently suffer for 
 the truth's sake," and that " grace may be given us to follow 
 the blessed Saints in all virtuous and godly living, that we 
 may come to those unspeakable joys, which God has pre- 
 pared for them that unfeignedly love Him, through Jesus 
 Christ our Lord." 
 
 THE METHODIST CHURCH 
 
 teaches almost word for word the 13th Article of the Church 
 of England, except where it gives a modern use for an old 
 word, as, " although" for •' albeit," and also where it omits (no 
 doubt as redundant) the word "necessarily" in the sentence 
 "good works do spring out necessarily of a true and lively 
 faith." 
 
 It also teaches that " those who continue in the societies 
 should evidence their desire of salvation by their conduct." 
 
 1st. By avoiding evil, swearing, profanation of the Sabbath, 
 drunkenness, etc., fighting and quarrelhng, going to law, 
 usury, defrauding the Customs, uncharitable or unprofitable 
 conversation, putting on of gold or costly apparel, etc., etc 
 
POINTS OF AGREEMENT. 61 
 
 2nd. By doing good ; being kind, merciful, charitable. By 
 helping those who are seeking to be good ; buying of one 
 another, helping each other in business, etc. By denying 
 self and taking up the cross daily. 
 
 3rd. By attending all the ordinances of God (General 
 Eules, sec. iii), and by " contributing of earthly substance, 
 according to ability, to the support of the Gospel, and^the 
 various benevolent enterprises of the Church." (Reception 
 of members.) 
 
 THE PRESBYTERIAN CnURCII 
 
 teaches, in an elaborate article, " good works are the fruits 
 of faith ;" that " ability to do them is wholly from the Spirit 
 of Christ ;" that " the best fall short of what they ought to 
 do;" that " works cannot merit pardon of sin, or eternal life 
 at the hands of God ;" that " nevertheless good works are 
 acceptable to Christ," and that " the works of the unregene- 
 rate are sinful and cannot please God." (Confess, chap, xvi.) 
 It also orders that prayer should be made that Christians 
 should seek for " grace to fit and enable them for all duties 
 of conversation and calling towards God and man, strength 
 to resist temptation, the sanctified use of blessings and 
 crosses ; and perseverance in faith and obedience to the 
 end." It also orders that the preacher " should exhort to 
 duties as he seeth cause, to teach also the means that help 
 to a performance of them, to show the danger of special sins, 
 and the best way to avoid them." (Directory for Public 
 Worship.) 
 
 A careful comparison of the teaching of these threo 
 systems on this all important subject, discloses once 
 again the fact, that for all practical purposes of Chris- 
 tian life, they are in common sense accord. 
 
\ 
 
 62 CHURCH UNITY. 
 
 ON THE DIVINE INSTITUTION OF THE MINISTRY AND 
 
 CALL THERETO. 
 
 THE CHURCH OF ENGLAND 
 
 teaches " that it is not lawful for any man to take on him- 
 self the office of public preaching, or ministering the sacra- 
 ments in the congregation, before he be lawfully callod and 
 eent to execute the same. And those we ought to judge law- 
 fully called and sent, which be chosen and called to this 
 word, by men who have public authority given them in the 
 congregation, to call and send ministers into the Lord's vine- 
 yard." (Article xxiii.) 
 
 In the ordering of priests, those about to be ordained are 
 asked, " Do you think in your heart you are truly called?" 
 The priest is ordained by the bishop *' to preach the Word of 
 God, and to minister the holy sacraments in the congrega- 
 tion, whereunto he is lawfully appointed." By the Act of 
 Ordination, priests are admitted to "this function and minis- 
 try," " this holy ministry," " unto the office of the ministry," 
 to " the order and ministry of tlie priesthood," to " the office 
 and work of a priest in the Church of God." The candidates 
 are reminded of the " high dignity " and " importance of this 
 weighty office," of " how great a treasure is committed to 
 their charge," and are ordained, kneeling, by the imposition 
 of the hands of the bishop with " those of the priests pre- 
 sent," the following words being used : " Receive the Holy 
 Ghost for the office and work of a priest in the Church of 
 God, now committed unto thee by the imposition of our 
 hands, whose sins thou dost forgive, they are forgiven, and 
 whose sins thou dost retain, they are retained. And be thou 
 a faithful dispenser of the Word of God, and of His holy 
 sacraments : in the name of the Father, and of the Son, and 
 of the Holy Ghost. Amen." These words are uttered after the 
 use of the " Veni, Creator Spiritus," in which the Holy Ghost 
 
POINTS OF AGREEMENT. 63 
 
 is implored to " inspire the souls," to " lighten with celestial 
 fire," to " anoint with his seven-fold gifts," and to " give his 
 blessed unction from above" to those about to be ordained. 
 
 THB PRESBYTERIAN CHURCH 
 
 teaches that " Christ hath given the ministry oracles, ordin- 
 ances of God, for the gathering and perfecting of the saints 
 in this life, to the end of the world; and doth by His own 
 presence and spirit, according to His promise, make them 
 efiectual thereunto." (Article xxv. 3.) That "neither sacra- 
 ments may be dispensed by any but by a minister of the 
 "Word lawfully ordained (Confess, xxvii. 4) or lawfully called 
 (xxviii. 2). That " ail are not permitted to read the Word 
 publickly to the congregation " (Cat. 156). " That the Word of 
 God is to be preached only by such as are sufficiently gifted, 
 and duly approved and called to that office ; and that the 
 charge and office of interpreting the Holy Scriptures is a part 
 of the ministerial calling, which none, however otherwise 
 qualified, should take upon him in any place." (Directions 
 iii, Cat. 158). That " Christ hath appointed the ministers of 
 His Word in the administration of the Lord's Supper" (Cat. 
 169). That " Christ hath appointed officers for the edification 
 of His Church, to read and preach the Word, to catechise, 
 to dispense Divine mysteries, to administer the sacraments, Uy 
 bless the people from God, to take care of the poor, and to 
 rule." That " no man ought to take on him the office of minis- 
 ter without a lawful calling, and that every minister is to bo 
 ordained by imposition of hands, and prayer, witl fasting." 
 (The Form of Church Government.) 
 
 In connection with the ordination of ministers, it is or- 
 dered that, " on the day appointed for ordination, which is 
 to be performed in that church where he that is to be or- 
 dained is to serve, a solemn fast shall be kept by the con- 
 gregation." After a sermon concerning the office and duty 
 of ministers, the preacher shall, in the face of the congrega- 
 tion, demand of him who is to be ordained, concerning his 
 
64 CHURCH UNITY, 
 
 faith in Christ, his intentions and ends in entering the minis- 
 try, his diligence in his future duties, his faithfulness against 
 error and schism, liis personal and family conduct- After 
 receiving proper answers and questioning the congregation 
 as to their readiness to obey and submit to the minister of 
 Christ, etc, the ministers present solemnly set the candidate 
 apart to the office and work of the ministry by the imposition 
 of hands and prayer, imploring " God to fit him with his- 
 Holy Spirit, to fulfil the work of the ministry in all things, 
 that he may both save himself and the people committed to 
 his charge." (The form of church government). The actual 
 words of ordination are not given, but they are implied in 
 the ordination prayer. No mention is made of the " binding 
 and loosing " conferred in the act of ordination as performed 
 in the Church of England, but the power to bind and loose 
 is plainly stated as connected with the ministerial oflSce, in 
 the Confession of Faith, in which it is announced that " the 
 Lord Jesus, as King and Head of his Church, hath ap- 
 pointed a government in the hands of church officers, distinct 
 from the civil magistrate, and to these officers the keys of 
 the Kingdom of Heaven are committed, by virtue waereof 
 they have power respectively to retain and remit sins, to 
 shut that kingdom against the impenitent both by the word 
 and censures, and to open it unto penitent sinners by the 
 ministry of the Gospel, and by absolution from censures as 
 occasion shall require" (Confession, Chap. xxx). 
 
 THE METHODISr CHUECH 
 
 has no distinct article on the subject of the ministry, but 
 that the ministry is a distinct order separate from the laity, 
 and that none should minister apart from a divine call is 
 plainly taught in the doctrine and discipline of the Methodist 
 Church. 
 
 The existence of the ministry as a distinct class is taken 
 for granted in the " Rules of the Society," in the " Basis of 
 Union," and throughout the whole of the discipline of the 
 
POINTS OF AGREEMENT. 65 
 
 Church. Those about to be ordained are examined as to 
 whether they think '' they are moved by the Holy Ghost to 
 preacli." The minister is constituted by the election of the 
 annual conference and is sot apart by the laying on of hands, 
 " to conduct all parts of Divine service, to administer Baptism 
 and the Lord's Supper, to solemnize matrimony, etc." By 
 the act of ordination, the candidates are admitted " into this 
 function and ministry," " this sacred ministry," " into the 
 office of the ministry," " into tlie office and work of a minister 
 in the Church of God." They are reminded of " the high 
 dignity and importance of this weighty office," of "how 
 great a treasure is committed to their hands," and are or- 
 dained kneeling, by two, or more ministers, the following 
 words being used : — 
 
 " The Lord pour upon thee the Holy Ghost for the office 
 and work of the ministry in the Church of God now com- 
 mitted unto thee by the imposition of our hands. And be 
 thou a faithful dispenser of the Word of God, and of his 
 holy sacraments, in the name of the Father and of the Son 
 and of the Holy Ghost, Amen." These words are uttered 
 after the use of the " Veni, Creator Spiritus," in which the 
 Holy Ghost is implored to inspire the souls, to lighten with 
 celestial fire, to anoint with hi.s seven-fold gifts and to give 
 his blessed unction from above to those about to be ordained. 
 
 It is plain from the foregoing comparison that the 
 three systems are agreed (1), on the Divine Institu- 
 tion of the Ministry; (2), on its being, as an order, 
 distinct from the laity; (3), on the necessity of a 
 proper call and transmission of authority ; (4), on the 
 duties of the ministerial office ; (5), on its dignity, 
 responsibility and honour ; (6), on the power of the 
 ministry to bind and loose and to excommunicate and 
 declare absolution. The binding and loosing and 
 excommunicatory powej'S of the Methodist ministry- 
 
 E 
 
66 CUURCn UNITY. 
 
 may be found in tho comparison of the teaching of 
 the three systems, on " the Church." (page 50). 
 
 ON FASTING. 
 
 The leaching on this wubject is well worthy of con- 
 sideration, as a comparison of standards disposes of 
 some popular accusations brought against the Church 
 of England, 
 
 THE PRESBYTERIAN CHURCH 
 
 teaches " that solemn fastings are in their several times and 
 seasons to be used in a holy and religious manner," (Con- 
 fession, xxi : 5) that religious fasting is a duty arising out 
 of obedience to the second commandment. (Larger Cat. 108.) 
 It further teaches that religious fasting requires total 
 abstinence from food except in cases of bodily weakness 
 from bodily labour, etc. That it should be used in times of 
 public judgments, or when some special blessing is to be 
 sought and obtained. That besides general fasts enjoined by 
 authority, congregations may keep days of special fasting, 
 and that families may do the same, etc., (Directory for Pub- 
 lic Worship), and that " upon the day appointed for ordina- 
 tion, which is to be performed in that church where he that 
 is to be ordained is to serve, a solemn fast shall be kept by 
 the congregation," etc. (Form for ordination, etc). 
 
 THE METHODIST CHURCH 
 
 teaches " that fasting or abstinence is required of those who 
 desire to continue in these societies" (General Rules 43), 
 that ministers and probationers should use as much abstin- 
 ence and fasting every week as their health, strength and 
 labour will permit. (Of the Ministry, Sec. iii 199 : 4.) Minis- 
 ters are warned against being enthusiasts, looking for the 
 end without using the means, and, amongst other practical 
 questions, should ask themselves : " Do we know the obliga- 
 
POINTS OF AGREEMENT. 67 
 
 tion and benefit of fasting or al)8tinence ? How often do we 
 practice it ? Tlie neglect of this alone is sufficient to account 
 for our feebleness and faintness of spirit. We are continu- 
 ally grieving the Holy Spirit of God by the habitual neglect 
 of a plain duty. Let us amend from this hour." (219). In 
 Wesley's standard sermon (No. xxvii), ho notices how the 
 Pharisee used all the means of grace and that our righteous- 
 ness should exceed his. He then proceeds to ask the follow- 
 ing questions : " Do you go as far as he did? Do you fast 
 much and often ? Twice in the week ? I fear not. Once at 
 least ; on all Fridays in the year ? (So our church clearly 
 and peremptorily enjoins all her members to do; to observe 
 all these, as well as the vigils and the forty days of Lent, as 
 days of fasting or abstinence.) Do you fast twice in the 
 year ? I am afraid some among us cannot plead even this." 
 " If thy labour and bodily strength will not allow of thy 
 fasting twice in the week — deal faithfully with thine own 
 soul, and fast as often as thy strength will permit." In 
 Sermon xxix, he shows (1), what is the nature of true fast- 
 ing — namely, not to eat; (2), the grounds and reasons and 
 ends of fasting, (a), sorrow ; (b) a sense of sin ; (c) a sense 
 . of abuse of food ; (d), the punishment of the body ; (e), as 
 a help to prayer ; (f), to avert the wrath of God, as shown 
 by the heathen, by kings, by prophets, by apostles, (3) Fast- 
 ing as a means appointed by God to gain temporal blessings, 
 to draw out obedience and to obtain rewards ; (4), the objec- 
 tions against fasting, such as (a), fast from sin not from food ; 
 (b), fast from besetting sins ; (c), we have fasted much, but 
 obtained no benefit ; (d) God will not notice such little 
 things ; (e), why not fast always ; (f), use Christian temper- 
 ance. (5), How to fast, (a), For God's glory ; (b), apart from 
 a sense of merit ; (c), not to the detriment of the body, but 
 with (a), application of soul ; (b), with prayer ; (c), with 
 alms giving. (Wesley's Sermons' xxvii). 
 
 THE CHURCH OF ENGLAND 
 
 teaches that certain days of fasts and abstinence should be 
 
68 CHUliCH UNITY. 
 
 observed in the year. They are divided into five classes. (1), 
 the forty days of Lent ; (2), the four Ember days, when sup- 
 plication is made for those about to be ordained ; (3), the 
 three days preceding Ascension Day, called Rogation Days ; 
 (4), all the Fridays in the year, except Cliristmas Day ; (5), 
 the eves or vigils before certain festivals. 
 
 ON DIRECTING THE GONQREOATION IN PUBLIC PRAYER. 
 
 At first sight ono might fancy that this subject 
 V70uld como naturally under the head of " Points of 
 Difference" between the throe systems, but a careful 
 study of standards, leads ono to realize that although 
 lituj'gios may not be common to each, the principle 
 of directing public worship is the property of all. 
 In an actual liturgy, wo possess the \Qvy words 
 which are used in worship, as in the Roman Mass, or 
 the Book of Common Prayer ; but such an arrange- 
 ment of woi-ds arises from the groat underlying prin- 
 ciple, that the church should guide the public devotions 
 of the people. The full development of this principle 
 would give us written prayers for all public occasions, 
 its partial development, specially prepared forms for 
 special occasions, and its arrested development, topics 
 of prayer, so fully described as almost to amount to a 
 form of sound words. The " Bidding Prayer" of the 
 Church of England is a type of the "arrested develop- 
 ment" of a form of prayer: the people being only 
 bid on to pray on certain topics, but it is not 
 uncommonly used as a prayer in cathedrals and col- 
 legiate congregations in England and elsewhere. A 
 careful study of the throe systems, in connection with 
 
POINTS OF AGREEMENT, 69 
 
 their modes of public worship, discloses these three 
 phases of the groat principle, that in some sense, it is 
 the duty of the church to guide, either by word or 
 topic, the public devotions of the people. 
 
 THE I'RBSnYTBRIAN ClIURCH. 
 
 In the Presbyterian Church, we possess a'clear case of "the 
 arrested development" of a form of words. In 1560, the lit- 
 urgy of John Knox, modelled on the Genevan liturgy, was 
 adopted by the Act of the General Assembly as the estab- 
 lished form of worship and remained in use until the year 
 1645, so that, for eighty-five years after the Reformation, the 
 Presbyterian Church of Scotland was a liturgical church. 
 Then, the force and power of an actual liturgy was arrested 
 by the adoption of the Directory of Public Worship, which 
 guides the worship of the Presbyterian Church world over 
 to-day. 
 
 This Directory of Public Worship aimed at obtaining a 
 measure of uniformity in worship in all churches, not by 
 publishing words of prayer, but " the general heads, the 
 sense and the scope of the prayers and other parts of public 
 worship." This was done for the direction of ministers in 
 their administrations, to aid them in " keeping like sound- 
 ness in doctrine and prayer," and " if needs be," to give them 
 " some help and furniture," and yet, in such a way as to pre- 
 vent them " becoming slothful and negligent in stirring up the 
 gifts of Christ in them, etc." In other words, the Directory 
 furnished the leading topics for prayer, its outlined petitions, 
 leaving it to the minister to use his own discretion, as to the 
 words in which he would clothe the sacred thoughts put into 
 his mind by the wisdom of the church. In fact, the Presby- 
 terian Church gave the godly man who possessed the gift of 
 language, the " help and furniture " of thought. 
 
 The Directory consists of a series of directions for worship, 
 and of extended outlines of prayer. The directions begin 
 
to CHURCH UNITY. 
 
 with the con(hict of the con^rojration on tiasoinbUnj;, and fol- 
 low the service until the conjj;re^ation is disiniSHod with the 
 blessing. The prayers are outlined " in extonso," as in the 
 public prayer before the sermon, wliere the outlined i)etition8, 
 if turned into a prayer and road or delivered with a rever- 
 ential utterance, would take up a much longer period of time 
 than the Litany of the Church of England inclusive of all 
 the additional prayers commonly used in connection with it. 
 The direction, at the close of this prayer, allows tho minister 
 liberty of deferring some of the petitions till after his sermon, 
 but it plainly implies, that tho church expects that all the 
 petitions will be used in some part of public worship. 
 
 In the " Directions of the General Assondily concerning 
 secret and private worship," a step in advance of authorized 
 outlined prayers is taken ; a sot form of prayer being allowed 
 under certain conditions. " So many as can conceive prayer, 
 ought to make use of that gift of God ; although those who 
 are rude and weaker may begin at a set form of prayer, but 
 so as they be not sluggish in stirring up in themselves (ac- 
 cordinct to their daily necessities) the spirit of prayer," etc. 
 The " rude and sluggish," are then told to pray for the gift 
 of prayer, and in the meantime for their greater encourage- 
 ment, materials of prayer are given them to meditate on. (1). 
 •' To confess unworthiness, etc. (2). To confess sins. (S)* 
 Ask for forgiveness. (4). Give thanks to God for mercies. 
 (5). Pray for particular needs. (6). Pray for those in church 
 and state, for friends present and absent. (7). Close with aii 
 ascription of Glory to God." 
 
 In the administration of Baptism, the minister is directed 
 to use words of instruction, touching the institution, nature, 
 ends of the sacrament, the thoughts from which such words 
 would spring, being given him at length. He is further in- 
 structed to admonish the baptized to look back on their 
 baptism, to exhort the parents to bring up the child properly, 
 and that prayer is also to be joined to the words of institu- 
 ■ tion, for " sanctifying the water to this spiritual use," asking 
 God to "join the inward baptism of his Spirit with the out- 
 
POINTS OF AOUEEMKNT. tl 
 
 ward baptism of water, and to make the baptism to tlie 
 infant, a soul of adoption, remission of sin, regeneration and 
 eternal life, and all other promises of the covenant of Grace." 
 Directions arotlien given for the administration of the sacra- 
 ment, the actual words being furnished and choice given 
 between pouring and sprinkling of water. A form of thanks- 
 giving prayer is then outlined, and further supplication made 
 for the child, as " a member of the household of faith, and as 
 a partaker of Christ's '' inestimable benefits." 
 
 In the administration of " the Communion or Sacrament 
 of the Lord's Supper," the fullest directions are given as to 
 the mode of administration, etc., and the service taken part 
 in by the minister is fully outlined. He is to exhort the 
 communicants on the inestimable benefit of the sacrament, 
 and its ends and use, to warn the wicked from the table and 
 invite the penitent, to sanctify and bless the elements by the 
 words of Institution and prayer, and to break the bread and 
 hold the cup whilst using the Divine words. After all have 
 communicated, the minister is to remind the ct)nimunicant8 
 " of the Grace of God in Jesus Christ, held forth in this sacra- 
 ment, and exhort them to walk worthy of it, and also to give 
 solemn thanks to God for the sacramental mercies and good- 
 ness vouchsafed." 
 
 The solemnization of Marriage is ordered to be observed 
 in the place of public worship, and the general marriage ser- 
 vice is outlined for the minister. He is to (1) acknowledge 
 sin and its bitterness. (2). How the Lord will " bf^ the por- 
 tion," etc., of those about to be married. (3). He is then to 
 declare to them out of Scripture, the institution, use, and ends 
 of marriage, exhorting them to contentment, etc. (4) After 
 enquiring as to impediments, etc., " he shall cause — first, the 
 man to take the woman by the right hand, saying these 
 words : — 
 
 •* I, N , do take thee N to be my married wife, and 
 
 in the presence of God, and before this congregation, promise 
 and covenant to be a loving and faithful husband unto thee, 
 
72 CUUHCH UNITY. 
 
 * 
 
 until God shall separate us by death ;" and then the woman 
 gocH through the Kiimo form. (5). Then, withf)iit further 
 ceremony," the niiniHtor8hull,iii thofuceof thoconKroj?ation, 
 pronounce them to he huHhand and wife, according to God's 
 ordinance," and conclude the service with a prayer, which is 
 outlined. 
 
 It is clear from tho fbrogoing extracts, that whilnt 
 the Prenhytoriun Church usoh in her Horvico f'roo 
 prayer instead of written prayer, tiiat it fashions and 
 moulds tho thoughts of free j)rayor, guiding with scru- 
 pulous caro and wisdom, tho devotions of tho people. 
 
 TUB Mm^HODIST CHURCH. 
 
 In tho Methodist Church we possess a case where the church 
 authorizes both Liturgical and Free Prayer, a marlted step 
 in advance of the Presbyterian Church towards a settled 
 liturgy. The rules directing Public Worship assume that 
 prayer will be extemporary, but the Lord's Prayer is ordered 
 to be used on all occasions of public worship in concluding 
 the first prayer, and the Apostolic benediction in dismissing 
 the congregation. (Discipline, p. 38.) Under the head of 
 " The Ritual of the Church," are forms of service for ; (1) The 
 Baptism of infants and adults. (2) Reception of members. 
 (3) For the administration of the Lord's Supper. (4) For 
 Marriage. (5) Form for burial of the Dead. (6) Form 
 of Ordaining Ministers. (7) Form for Renewing the Covenant, 
 
 (8) Form for Laying the corner stone of a Church. 
 
 (9) Form for the Dedication of a Church. In this Ritual, the 
 Order of Service for Baptism, and the Lord's Supper, and the 
 forms for Marriage, Burial and Ordination, are all taken from 
 like services in the ritual of the Church of England. It is 
 here well worthy of notice that whilst extemporary prayer is 
 made the rule of public service, that the highest act of Divine 
 
POINTS OF AGItEEMENT. t8 
 
 Worship— the Holy Communion,— is litnrj?icnl, ns alao the 
 great foundation Hervioo of the church that of Holy Baptism. 
 
 THE CHURCH OF BNOLAND. 
 
 The service of the Church of England is wholly liturgical, not 
 only in " The Order for Morning and Evening l'riiyor,"hut in 
 the iSacramontiil und occasional oflices. The ordinary service 
 of the old British church was dorivod through the Gallican 
 liturgy, from the Epliesine use, and not from the Roman 
 (Palmer's Antiquities of Trimitivo Liturgies), a fact which led 
 Augustine, under the direction of Gregory, to give to the 
 English Church, its own national use, founded on the 
 Roman and Gallican models, which use gave rise to, the 
 uses of York, Sarum, Hereford, Exeter, Lincoln and Aher- 
 deen, the utse of Sarum, (Salishury) being the most popular. 
 In 1516, and again in 1542 (Henry VIIL) revised editions 
 of the Sarum Breviary were published, in 1543 the reading 
 of Scripture was made compulsory, and in 1544 the liturgy 
 was revised by Cranmer, and set forth for public use. 
 In 1547 (Edward VJ.) the Book of Homilies, or Sermons 
 providing Scriptural instruction for the people were issued 
 by Royal authority, and the Epistle and Gospel for the 
 day directed to be read in English. In 1548, an English 
 form of Communion, added to the Latin Mass, was pub- 
 lished by Royal authority, restoring the (-jp to the laity, 
 and changing " the Mass " into " the communion," and 
 the next year, the Book of Common Prayer, or " First Prayor 
 Book of Edward," was sanctioned by convocation and accept- 
 ed by Parliament, thus giving the Church of England but one 
 use, which by the Act of Uniformity (2 and 3, Ed. VI. c. 1, 
 Jan. 15, 1549), was ordered to be said and used in all congre- 
 gations, with certain qualifications for the benefit of scholars. 
 In this prayer book, morning and evening prayer began with 
 the Lord's Prayer, and ended with the third collect, the 
 litany appeared as a distinct service ; the Communion service 
 began with a psalm, and the Commandments were not read, 
 
74 CHURCH UNITY. 
 
 but the whole book was distinctly Anglican, being a version 
 of the old service books of the English Church. (Proctor 28.) 
 As the spirit of Reformation proceeded, the influence of Bucer 
 and Martyr, who had been appointed to the Divinity chairs 
 of the two Universities, became apparent, the demand for 
 further alteration being freely made, leading finally to the 
 publication of the second Prayer Book of Edward, in 1552, the 
 Act of Uniformity passing both bouses of parliament on the 
 5th of April. In the reign of Mary, the Acts of Uniformity, 
 passed in the reign of Edward, were repealed, but on the acces- 
 sion of Elizabeth, the repeal was reversed, and the second 
 Book 01 ii^dward, slightly changed, was brought into legal use. 
 Upon the accession of James I. (1603) the King acceded to the 
 request o^ the Puritans for a conference, which was held at 
 Hampton Court, after which the book was again revised, in 
 which state it remained until the Restoration, when, at the 
 request of the Presbyterians, the King consented to a fresh 
 revision, (1661) resulting, after the Savoy Conference, in the 
 present Prayer Book, which was adopted by convocation in 
 1662, and confirmed by Act of Parliament. 
 
 THE CHURCH OF ENGLAND IN CANADA. 
 
 The Church of England in Canada, as an integral part of 
 the Church of England, states, in its Declaration of Prin- 
 ciples, " we recognise the true canon of Scripture, as set 
 forth by the Church of England, on the testimony of the 
 primitive Catholic Church, to be the rule and standard of 
 faith. We acknowledge the Book of Common Prayer and 
 Sacraments, together with the Thirty-nine Articles of Reli- 
 gion, to be a true and faithful declaration of the doctrines 
 contained in the Holy Scripture, etc., etc." 
 
 In the 13th canon of the Provincial Synod, the possibility 
 of further revision is provided for as follows. " No alteration 
 or addition shall be made in the Book of Common Prayer 
 and Administration of the Sacraments and other rites and 
 
POINTS OF AGREEMENT. 75 
 
 ceremonies of the church, the Articles of Religion or the 
 Form and Manner of making, ordaining and consecrating 
 bishops, priests and deacons, or the version of the Scripture 
 authorized to be read in churches, unless the same shall be 
 enacted at one session of the Provincial Synod, and confirmed 
 at another session of the same ; provided that the confirmation 
 be approved by two-thirds of the House of Bishops, and two- 
 thirds of each order of the Lower House." " Nevertheless, 
 any alteration in, or addition made to the Prayer Book, or 
 Articles by the (Mother) Church of England in her convoca- 
 tions, and authorized by Parliament, may be accepted for 
 use in this Ecclesiastical Province by the Provincial Synod, 
 at one Session only, without the necessity for further con- 
 firmation." 
 
 By canon xii, of Provincial Synod, a shortened form of 
 Morning and Evening Prayer " is allowed to be used on week 
 days under the written sanction of the Bishop." Special forma 
 for special occasions, are also allowed, and a sermon may be 
 preached, at any time, provided a collect and the Lord's 
 Prayer be used. 
 
 From the foregoing facts, it appears plain that the three 
 systems agree on the great principle that the church should 
 guide the devotions of the people. They diflfer as to the 
 extent of that guidance, but the diflTerence is not of that 
 nature which shuts out all possibility of united action, arising 
 out of prayerful and brotherly consultation for God's glory 
 and the welfare of His church. 
 
 It is not necessary to enter at length into the many 
 other Articles of Belief common to either two or 
 three of the great Protestant systems, and mere or 
 less harmoniously taught in their various standards ; 
 but the following list of Articles of a common faith, 
 
ie 
 
 CHURCH UNITY. 
 
 when added to those already described, seems to 
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POINTS OF DIFFERENCE. 17 
 
 POINTS OF DIFFERENCE BETWEEN THE THREE 
 
 SYSTEMS. 
 
 CHURCH GOVERNMENT, 
 
 Tho cruciul point of difforenco between the three 
 systems, really lies in the question of the government 
 of the church. No one can approach the subject from 
 any standpoint, without feeling its importance, and the 
 necessity of entering upon its discussion with a gener- 
 ous and brotherly spirit, as different from the spirit of 
 of Savoy, or Hampton Court, as light could be from 
 darkness. In no sense can the discussion be avoided, 
 for if ever union comes, it must bo union under one 
 government, all other ideals of union being sentimen- 
 tal and evanescent in their nature. The fact, how- 
 ever, of the discussion (if it should occur) taking 
 place in Canada, under the conditions of religious life 
 characteristic of this country, is largely in its favour. 
 Here, as far as the Anglican and Methodist Churches 
 are concerned, it cannot be said, that the " church is 
 the clergy," for both churches agree to the full, with 
 what some Presbyterian divines claim to be the pecu- 
 liar characteristic of Presbyterianism, " that the 
 church is more than the clergy," and that "the people 
 have a right to share in its government." In the 
 Anglican Church of Canada the people have an equal 
 voice with the clergy, from voting one dollar in vestry 
 up to the election of a bishop, or the passing of canons 
 touching the most important theological doctrines. No 
 
•78 CHURCH UNITY. 
 
 candidate for Holy Orders can be ordained without the 
 consent of the laity. As a rule, appointments to 
 parishes are made, in some way, subject to their appro- 
 bation, and no committee on any really important 
 church movement could hope for success in its work 
 unless the laity were largely represented on it. In the 
 Methodist Church, the laity are entitled to take part in 
 the Government of the church, if not to the full extent 
 characteristic of the Church of England, at least to that 
 extent which makes them part and j.arcel of the 
 church in the strictest sense of the term. Then, as far 
 as the Church of England in Canada is concerned^ its 
 bishops are such, apart from all of the objections most 
 unjustly raised against the Episcopate in England. 
 They form no integral part of the Legislature of the 
 country and their incomes are the least that they 
 could receive, when compared with the natural ex- 
 penses of their position. As a rule, the bishops 
 consecrated in Canada have no legal right to special 
 titles of honour, receiving them simply as acts of cour- 
 tesy they have no more power in their various synods 
 as representatives of an order, than the order of the 
 clergy, or order of the laity ; for if a bishop can veto 
 the will of the laity and clerg}'- exeicising their 
 right of voting by orders, either order can veto 
 any resolution brought before the synod by a bishop, 
 as a representative of his order. No missionary could 
 work harder than the missionary bishops of the Cana- 
 dian Church, and, in one sense, nearly all the Canadian 
 bishops may be regarded as Missionary Bishops, inas- 
 much as the wildest and roughest districts lie within 
 the bounds of their respective dioceses. 
 
POINTS OF DIFFERENCE. "79 
 
 But these advantages, hovvover they may diminish 
 the difficulties of approaching the question of a united 
 government, do not really touch it, nor would it be 
 wise for any individual, at the present stage of the 
 question, to broach his personal views, and, through 
 doing so, run the dangerous risk of being regarded by 
 some as the mouthpiece of the church to which he 
 might happen to belong. But, as of old, the Spirit of 
 the living God "moved on the face of the waters," 
 bringing order out of choos, so might God's children 
 reasonably expect, that if the representatives of the 
 scattered portions of His once united church met 
 together, and, with chastened hearts, prayed for the 
 Holy Spirit to lead them on this and Other questions 
 His guidance would, in some measure, surely be 
 theirs. And if His guidance were vouchsafed, who 
 would dare to limit the j)Ower of His presence, or its 
 consequences to the rent and torn church of God. If 
 once that guidance welded unto one, " Parthians and 
 Modes and Elamitea, and dvvrellers in Mesopotamia." 
 and brought into living unity the ever-growing chui'ch 
 01 Christ, one need not be hopeless of such a guidance, 
 even now. But all rests with God. Neither wisdom, 
 nor learning, nor the skill of man in debate, or consul- 
 tation, will settle a question such as this. All such 
 gifts will prove admirable instruments, if used by God, 
 but apart from the Spirit's guidance, will be but " as 
 the battle of the warrior, confused with noise, and gar- 
 ments rolled in blood." Our sole and only hope and 
 trust, can be found in God's Holy Spirit, ''giving us 
 grace to lay to heart the great dangers we are in 
 through our unhappy divisions, taking away from us 
 
80 CHURCH UNITY. 
 
 all hatred, and prejudice, and whatever else may hin- 
 der us from Godly union and concord, enabling us ta 
 realize the one Body, the one Spirit, the one Faith, 
 the one Baptism, the one God and Father of us 
 all, so that we may henceforth long and pray for the 
 one heart, and one soul, which would unite us in one 
 holy bond of Truth and Peace, of Faith and Chai'ity, 
 and lead us with one mind and one mouth to glorify 
 God, through Jesus Christ our Lord." 
 
 THE ORDINATION OF MINISTERS. 
 
 It is necessary, however, for the general direction of 
 public thought, and to disabuse the public mind of 
 many wide-spread mistakes, to bring together the 
 teaching of the standards of the three systems on the 
 subject of Ordination. And in doing thi-^, the mode 
 hitherto adopted will be pursued, namely, that of 
 clinging to church standards and passing over the 
 opinions and glosses of individuals. 
 
 THE CHURCH OF ENGLAND. 
 
 The Church of England in Canada teaches : — 
 
 " As members of the Church of England, we maintain the 
 form of church government by bishops, priests and deacons, 
 as Scriptural and Apostolical ; and we declare our firm and 
 unanimous resolution, in dependence on Divine aid, to pre- 
 serve those doctrines and that form of government, and to 
 transmit them to our posterity." (Declaration of the Pro- 
 vincial Synod.) 
 
 That " it is not lawful for any man to take on him the 
 ofiice of public preaching, or ministering the sacraments in 
 
POINTS OF DIFFERENCE. 81 
 
 the congregation, before he be lawfully called, and sent to 
 execute the same. And those we ought to judge lawfully 
 called and sent, which be chosen and called to this work by 
 men who have public authority given unto them in the con- 
 gregation, to call and send ministers into the Lord's vine- 
 yard." (Art. xxiii.) 
 
 " That the book of consecration of Archbishops and Bishops, 
 and ordering of Priests and DeuconB, lately set forth in the 
 time of Edward VI., is free from superstition and ungodli- 
 ness, and contains all things necessary to such consecration 
 and ordering, and that all consecrated or ordered, according 
 to such rites are rightly, orderly, and lawfully consecrated 
 and ordered." (Art. xxiii.) 
 
 The Church of England prays for " all Bishops, Priests and 
 Deacons," (Litany) for "all Bishops and Curates," (prayer for 
 clergy) for " Bishops and Pastors of Thy flock," for " divers 
 orders in Thy Church," (Ember Collects, and St. Peter's Day) 
 " for the ministers and stewards of Thy mysteries," (Coll. 3 
 Ad.), for "faithful and true pastors," (Coll. St. Matthias) for 
 God's servants called to the order, or * office,' and ministra- 
 tion of Deacons," and that they " may be found worthy to be 
 called unto the higher ministries," (ordering of Deacons) for 
 " God's servants called to the office of Priesthood," and "office 
 and ministry," (Ordering of Priests) for " Bishops and Pastors 
 of Thy flock," for "our brother elected," for " Thy servant 
 called to the work and ministry of a Bishop," (Consecration 
 of Bishop.) 
 
 The Preface to " the Form and manner of making, ordain- 
 ing and consecrating of Bishops, Priests and Deacons," states. 
 " It is evident to all men diligently reading the Holy Scrip- 
 ture and ancient authors, that from the Apostles' time there 
 have been these orders of ministers in Chridt's Church : 
 Bishops, Priests and Deacons. Which offices were evermore 
 had in such reverend estimation, that no man might presume 
 to execute any of them, except he were first called, tried, ex- 
 amined, and known to have such qualities as are requisite for 
 the same; and also, by public prayer, with imposition of 
 - F 
 
82 CUUliCH UNITY. 
 
 ■ 
 
 hands, were approved and admitted thereunto by lawful au- 
 thority. And, therefore, to the intent that these orders may 
 be continued, and reverently used and esteemed, in the 
 Church of Enj^jland, no man shall be accounted or taken to 
 be a lawful Bisiiop, Priest, or Deacon, in the Church of Eng- 
 land, or suffered to execute any of the said functions, except 
 he be called, tried, examined and admitted thereunto, accord- 
 ing to the form liereafter following, or hath had formerly 
 Episcopal consecration or ordination." 
 
 In the ordaining and making of priests and deacons, the 
 "necessity of these two orders in the Church of Christ" is 
 declared, and the distinct assertion ia made, " that God, by 
 his Divine Providence, has divers orders of ministry in this 
 church, and that by this ministry " God's name ought to be 
 glorified, and His kingdom enlarged." In the ordering of 
 deacons, " the bishop, laying his handn on the head of every 
 one of them," confers the commission to fulfil the oihce in the 
 words, " Take thou authority to execute the ofiice of a deacon 
 in the Church of God committed unto thee : In the Name of 
 the Father, and of the Son, and of the Holy Ghost. Amen." 
 In the ordering of priests, " the bishop, with the priests 
 present, shall lay their hands severally upon the head of 
 every one that receiveth the order of the priesthood," the 
 bishop saying, "Receive the Holy Ghost for the office and 
 work of a priest in the ( tirrch of God, now committed unto 
 thee by the imposition of • ui hands. Whose sins thor dost 
 forgive, they are forgiven ; and whose sins thou dost retain, 
 they are retained. And be fhou a faithful dispenser of the 
 Word of God, and of His holy sacraments. In the Name of 
 the Father, and of the Son, and of the Holy Ghost. Amen." 
 Then, the bishop shall deliver to every one of them kneeling, 
 the Bible into his :hand, saying : " Take thou authority to 
 preach the Word of God, and to Minister the Holy Sacra- 
 ments in the congregation, where thou shalt be lawfully ap- 
 pointed thereunto." 
 
 In the form for the consecration of bishops,—" The arch- 
 bishop and bishops present, shall lay their bands upon the 
 
POINTS OF DIFFERENCE. 83 
 
 head of the elected bishop, the [archbishop] saying, "Receive 
 the Holy Ghost for the ofhco and worlv of a bishop in the 
 Church of God, now committed nnto thee by tlie imposition 
 of our hands. In the Name of the Father, and of the Son, and 
 of the Holy Ghost. Amen. And romembor that thou stir 
 up the Grace of God which is given thee by this imposition 
 of our hands; for God hatli not given us the spirit of fear, 
 but of power, and love, and soberness." 
 
 THE PRRSBYTIORIAN CHURCH 
 
 teaches "that Christ hath appointed for the edification of 
 his Churcli," "extraordinary ollicers, as apostles, evangelists, 
 and prophets, which have ceased, and ordinary and per- 
 petual officers as pastors, teachers and other church gover- 
 nors and deacons." (1). Tlie pastor or elder is to preach, to 
 visit and pray for the sick, both in public and private, to 
 pray for and with his flock, to read the Scriptures, to cate- 
 chise, to dispense other divine mysteries, to administer the 
 sacraments, to bless the ix3ople from God, to take care of the 
 poor, and to rule his flock. The duties of these officers may 
 be distributed in any one congregation, where there are 
 several ministers, according to the gifts of such ministers. 
 (2). Elders (of the people) joined in the government of the 
 church with the ministers, by the institution of Christ. 
 (3). Deacons, perpetual and distinct ofliicers in the church, to 
 whose office it belongs not to preach the Word or administer 
 the Sacraments, but to take special care in distributing to 
 the necessities of the poor. 
 
 Ordination is " the act of the Presbytery." The " power of 
 ordering the whole work of ordination is in the whole 
 Presbytery," and "every minister of the Word is to be or- 
 dained by imposition of hands and prayer, with fasting by 
 those preaching Presbyters to whom it doth belong." The 
 act of ordination is performed " by at least three or four 
 ministers of the Word," appointed by the Presbytery, and is 
 given by the imposition of hands and the following outlined 
 
84 cuuncii UNITY. 
 
 prayer : " Thankfully aoknowloclf,'injj; the great mercy of God 
 in sending Jc^iis Christ for tlie redemption of his people, 
 and for his ascension to the right hand of God the Father, 
 and thence pouring out his Spirit and giving gifts to men, 
 apostles, evangelists, projjhets psistors and teachers, for the 
 gathering and building up of his Church, and for fitting and 
 inclining this man to this great work (here lot them impose 
 hands on hiw head), to entreat him to fit him with his Holy 
 Spirit, to give him (who, in his name, we thus set apart to 
 this Holy Service), to fulfil the work of his ministry in all 
 things, that he may both save himself and h's jKJoplo com- 
 mitted to his charge." (The Form of Church Government. 
 Confession of Faith). 
 
 According to the " Rules and forms of procedure of the 
 Presbyterian Church in Canada," ordination is given as fol- 
 lows: "The presiding minister then engages in prayer, dur- 
 ing which, by the laying on of the hands of the Presbytery, 
 the candidate is solemnly sot apart to the office of the Holy 
 Ministry. After which the presiding minister gives him the 
 right hand of fellowship, saying unto him : " In the name of 
 the Lord Jesus Christ, the only King and Head of the 
 
 Church, and by authority of the Presbytery of 1 invite 
 
 you to take part of this ministry with us, induct you to the 
 pastoral charge of this congregation and admit you to all 
 the rights and privileges thereto pertaining." Ruling elders 
 are elected to office by the communicants of the congrega- 
 tion and are ordained with prayer by the moderator, the 
 right hand of fellowship being given after the act. Deacons 
 are also elected by the communicants and the same rules 
 and forms are observed in their ordination as in the case of 
 elders." 
 
 THE METHODIST CHURCH. 
 
 In the Methodist Church, a minister is " constituted by the 
 election of the Annual Conference, and ordained by the lay- 
 ing on of the hands of those duly appointed thereto." The 
 duties of a minister are (1) to conduct all parts of Divine 
 
POINTS OF DIFFERENCE. SB 
 
 worship; (2) to adminiBter baptism and the Lord's Supper; 
 (3) to solemnize matrimony, and, in general, to perform all 
 the work of Christian service. Tlie ordination service is a 
 revised edition of the Church of England service for the 
 ordering of priests, and the Act of Ordination is as follows : 
 — " When this prayer is ended, the General Superintendent, 
 witjj two or more of tlio ministers present, shall lay their 
 hands severally upon the head of every one that receiveth 
 the order of ministers ; the receivers humbly kneeling upon 
 their knees, and the General Superintendent saying, 'The 
 Lord pour upon thee the Holy Ghost for the office and work 
 of a minister in the Church of God, now committed unto 
 thee by the imposition of our hands. And be thou a faithful 
 dispenser of the Word of God, and of His holy sacraments, 
 in the name of the Father, and of the Son, and of the Holy 
 Ghost, Amen.' Then the General Suiierintendont shall de- 
 liver to every one of them, kneeling, the Bible into hi« 
 hands, saying, ' Take thou authority to preach the Word of 
 God, and to administer the holy sacraments in the congre- 
 gation.*" 
 
 In the Standards of the Methodist Church, there is no 
 formal definition of the ministry, or any authoritative teach- 
 ing of a distinctive character, even on the subject of the 
 Methodist ministry. Ministers are recognised as " appointed 
 by the Holy Spirit in the Church," the "dignity of the 
 office " is referred to, and a promise of reverent obedience to 
 "chief ministers, to whom is committed the charge and 
 government over you," is demanded, but beyond these, and 
 like incidental teaching, the Methodist Standards appear 
 almost without dogmatic teaching on this all important 
 subject. 
 
 ON god's eternal decree: predestination and 
 
 ELECTION. 
 THE CHURCH OP ENGLAND 
 
 teaches " that predestination to life is the everlasting pur- 
 pose of God, whereby (before the foundations of the world 
 
86 CHURCH UNITY. 
 
 were laid) He hath constantly decreed by His counsel, secret 
 to us, to deliver from curse and damnation those whom He 
 hath chosen in Christ out of mankind, and to bring them by 
 Christ to everlasting salvation as vessels made to honour," 
 etc., etc. (Art. xvii.) 
 
 THE PRESBYTERIAN CHURCH 
 
 teaches (1) That God ordains whatsoever comes to pass. (2) 
 That he does not ordain as the result of fore-knowledge, but 
 of his own free-will alone. (3) That by the decree of God, for 
 the manifestation of his glory, some men and angels are pre- 
 destinated unto everlasting life, and others fore-ordained to 
 everlasting death. (4) These men and angels, thus pre- 
 destinated and fore-ordained, are particularly and unchangs- 
 ably designed, and their number is so certain and definite, 
 that it cannot be either increased or diminished. (5) Pre- 
 destinated mankind are so of God's free grace, without any 
 foresight of faith, or good works, or perseverance. (6) As 
 God hath appointed the elect unto glory, so hath he fore- 
 ordained all the means thereunto. (7) The rest of mankind 
 God was pleased, etc., to pass by, and to ordain them to dis- 
 honour and wrath for their sin, to the praise of His glorious 
 justice. (Confess. Faith, Art. iii.) 
 
 THE METHODIST CHURCH 
 
 Has no Article or dogmatic teaching on this subject, with 
 the exception of Wesley's 52nd Sermon, which may be fairly 
 regarded as representing Methodist doctrine. In this ser- 
 mon he teaches: (1) God knows all believers, not that Hia 
 knowledge makes them to be such, but that it enables Him 
 to foresee how they will, in the exercise of their freedom, 
 become such. (2) He wills that all such should be saved 
 from sin. (3) To that end He justifies them. (4) Sanctifies 
 them. (5) Takes them to glory. 
 
 Tl..> Church of England and the Methodist Church are in 
 practical agreement, as the Article of the former is capable 
 of being interpreted on the lines of Wesley's sermon. No- 
 
POINTS OF DIFFERENCE. 8*7 
 
 thing is said in Article xvii. (Church of England) as to the 
 "moving cause" of Predestination; and as that moving 
 cause was distinctly stated in the Lambeth Articles to have 
 been " the sole will of God " (which Articles were designed 
 to express the Calvinistic doctrines), Arminians not un- 
 naturally claim that the present Article expresses their own 
 views. 
 
 Then both Churches are one in a practical rejection of the 
 doctrine of " the reprobation of the Non-Elect," which is 
 clearly taught by the Presbyterian Church in the Westmin- 
 ster Confession. 
 
 In connection with a tremendous doctrine of thia 
 natui-e, one might fairly hope that, out of a Chris- 
 tian Conference, some solution of existing difficulties 
 might arise. That there must be an Article on the 
 subject seems a necessity, but it might be so framed 
 as, on the one hand, to acknowledge the sovereignty 
 of God, and on the other, to allow the exercise of the 
 right of private judgment as to how God uses that 
 fiovereignty for His own glory and the good of His 
 Church. 
 
 That there are minor points of difference between 
 these three great systems is probable, but one can 
 see none of vital importance passed over in the 
 foregoing review. May God grant that, as points of 
 agreement are more clearly recognised and their 
 value realised, a spirit may be born which may 
 lead us to approach our differences as the long-parted 
 brothers of the one household of faith, anxious, at 
 
88 CHURCH UNITY' 
 
 least, to do what is best for the glory of God ; and 
 willing, if He make the way clear, to resign the 
 cherished names of our past Church history, and to 
 strike out anew in this new country as a branch of 
 The Holy Catholic Church, the harbinger and pro- 
 phecy of a wider unity yet to come. 
 
 THE END.