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lowing doxologies is sung by the choir, the congregation joining in the Amen. HALLELUJAH.

The service is concluded with a short hymn: and the Bishop's pronouncing the New Testament blessing.

(N. B. At the consecration of the Bishops, three, or at least two, Bishops are required to assist.)

Such are the difficulties which lie in the way of the recognition of their claim,--the first four (apparently) insuperable. 1. It seems impossible to establish, upon reasonable certainty, the Episcopalian character of the Waldenses: 2. No reasonable ground is offered for believing that the wandering party of that denomination in Austria, bad Bishops among them,--no writer being alleged as affirming it, till one hundred and forty years after their utter extinction. 3. There is ev. ery reason to disbelieve the account of the United Brethren having sought consecration from the Waldenses, as alleged, in 1467. How can one believe that men who counted those Waldenses a scandal to the Christian name, for their (as they thought) base compliances with Papal corruption, and who themselves accounted Episcopacy to be a corruption of Scriptural and Apostolic and primitive custom, and accounted Presbyterian organization agreeable to all these tests,-should themselves have sought, at the hands of these Waldenses, a participation in such corruption; and that after having thus, through deference to the Papists, laid the foundation of their community in corruption, they should, out of regard to the same Papists, immediately bave bid. den their acquisition, and forborne to claim the Episcopal character, which they had compromised so much principle to obtain,—these men being the Taborites, the most open and reckless of all the adversaries which the corruptions of Rome have ever stirred up against her,—or how account for the utter silence of their earlier historians upon the subject? I do not say the thing is impossible, but that in all points it is so contrary to probability, as to be void of all reasonable claim upon our credence. 4. It is, if possible, still more difficult to believe, that a community of Christians, of whose Episcopacy, from the time of their first institution, for one hundred and forty years, no whisper, as far as appears, had reached the world; who during that time had formed one body, having mutual communion, and common Seniors with other religious communities known to be Presbyterians, could have had, or retained true Episcopacy. So that there seems no other conclusion at which to arrive, than that the claim of the Herrnhuters, Moravians, or United Brethren, to have their Episcopacy recognized by us as genuine, is destitute of any reasonable foundation.

But, it will be said, what do you make of the recognition of their Episcopal character, which they have at different times obtained from some of the English Prelates ? One can only say, that unless those Prelates had other documents, which we have not, which there appears no reason to believe,-we are as competent judges of the facts as they were. Possibly they knew only the accounts of Regenvolsch and Comenius, and had not noted the totally different accounts to be found in the earlier histories and documents collected and published by Came

rarius. As to the recognition obtained of Archbishop Potter and the British Parliament, in the middle of the last century, through the exertions of Zinzendorf, the leader of their body,-it was obtained on the strength of a collection of papers, most of which, and a list of them all, we bave now in print, in the well-known fólio volume : than which, according to the accounts of those who carefully examined into the matter, a grosser mass of imposition was never palmed upon the public. The following extract from Rimius' “ Animadversions on sundry flagrant untruths advanced by Mr. Zinzendorf," p. 15, bears upon the point before us.

"A world of arguments and facts having been brought against Mr. Zinzendorf by several authors, to prove from bistory, from the nature of the thing itself, and from his own and his people's printed confession, that the pretended Episcopal Succession he boasts of is a mere phantom or, ens rationis ; instead of refuting these arguments and facts, we find the following remarkable answer, contrived between him and Mr. Spangenberg.

Mr. Spangenberg's Query. • How is it with the Episcopal Succession ? Some adversaries say, that it is only an invention of the Brethren.'

Mr. Zinzendorf's answer hereupon. This invention, the old Bohemian, Moravian, Polonian and English Bishops should be charged with, and not us. For we were not then present; relata referimus."

In Rimius' “Supplement to the Candid Narrative of the Rise and Progress of the Herrnhuters,” (p. xxxi.) we have the following note on the same point :

“Notwithstanding Mr. Zinzendorf has had the assurance, by his deputies, to make an honorable Parliament believe, that there is a Moravian Brethren Church subsisting at Lissa, in Poland, it is notorious that it is a Presbyterian one, and that those Moravians and Bohemians who escaped the cruelties of the war in 1620, and the following years, incorporated in it. Moreover, a Polish Nobleman, a Protestant residing in London, whose father in a manner has protected these Calvinists, reports of them, that all their Ministers are on an equal footing: that the oldest of them, without having respect to the importance of his cure, is always chosen a Senior or Elder, for the sake of performing ordination; that he is nothing else but primus inter pares, having not the least jurisdiction or authority over the other Clergy; and that he never heard there a Minister presume to give himself out for a Bishop, which, besides, was inconsistent with the Polish constitution.' But what need have I of foreign testimony, as Mr. Zinzendorf, in the above act of acceptation of the high office conferred on him, speaking of these Presbyterians in Poland, himself tells his Brethre that they are Calvinists, and that the title of Senior (which the oldest of their Ministers bears) neither implies, nor can imply, nor is that of Bishop. Creutzreich, p. 223. It is to be observed, that this passage

likewise has been left out by him in the abstract of the act of acceptaation laid before the Parliament.

Jablonsky and Sitkovius, from whom Zinzendorf claimed to have received consecration, from the former by imposition of hands, from the latter by signing his letters of orders,—were Seniors of this Polish community. Concerning their claims generally, the conclusion to which one of our Bishops, after a careful examination and attempt at verification of their documents, arrived, was this, that the settlement of the Moravians in these kingdoms, seems to have been surreptitiously obtained." See Bishop Lavington's “Moravians compared and detected,” preface, p. xiv. : and no wonder : when the University of Tu. bingen, a testimonial from whom, dated 1733, appears in the folio vol. ume, p. 22, among those presented to Parliament, in answer to Bishop Lavington's inquiries, returned him a letter explaining that the testi. monial of 1733 had been obtained under false impressions, and that a very contrary act had subsequently been taken by the University, of which Zinzendorf had said nothing. They conclude as follows:

“We cannot in any wise believe that the illustrious Parliament of England hath, by its act, received into the bosom of the English Church, the Zinzendorfians, but to have solely indulged it a civil tole. ration, like that of the Quakers. May God Almighty preserve the English Church, that most noble Body of the Protestant Church, against this cancer, which spreads by little and little.” Dated at Tubingen, 1755.

Among other testimonials, Zinzendorf had produced one from the Dean and Faculty of Divines at Copenhagen : in Rimius' Collection we have the following from that body.

“We have been informed that Count Zinzendorf boasts, in Germany, that he has been examined, in the month of May, 1735, by the Theological Faculty at Copenhagen, and has obtained testimonials of orthodoxy; and we are asked, whether these things are so or not? Wherefore, as such testimonials have never been given, nor any examination set on foot, nor we, to our knowledge, have ever been petitioned that the same might be undertaken, and whereas Count Stolberg has desired that we might attest this in a public and legal manner,—we have thought it to be our duty in no manner to dissimulate, but rather, on the faith of a public certificate, to own the truth. Copenbagen, April 8, 1747.” Thus much may suffice to show the degree of credit that was really due to the allegations of these men at the time; and by consequence the little value to be set upon a recognition obtained by such means.

There is no need to say more upon the subject; all that the writer purposed was, to inquire into the facts of the case, and to lay the re. sult of his inquiries before the world. This he has now done. Different persons will perhaps arrive at different conclusions. But he does not see how it can be deemed otherwise than reasonable to consider, that the claims of the Moravians, Herrnhuters, or United Brethren, are not so supported, as to entitle them to recognition by the Catholic Church.


When one who has lived long and lived well, has passed from among us,

as a shock of corn fully ripe when it cometh in its season,” and his life lies before us, a finished thing, in its completeness and its symmetry, we contemplate it rather with a calm pleasure and satisfaction than with grief and mourning,-gratitude is more suitable than lamentation, congratulation than regret. A new treasure is added to the Church's wealth of blessed memories ; a new name is enrolled upon the list of those whose faith we are to follow, considering the end of their conversation; and we bless God for the good example of another who, having finished his course in faith, does now rest from his labors. Such, we believe, are the feelings with which the whole Church, and especially his own Diocese, and those, most of all, who enjoyed the privilege of knowing him well, regard the demise of the late venerable Presiding Bishop of the Protestant Episcopal Church. We do not write his life; that is left to other and fitter hands


but we gladly bring our tribute to add something, if we may, to the sweetness of his fragrant memory.

“Who is a wise man," asks St. James, “and endued with knowledge among you ? Let him show out of a good conversation his works, with meekness of wisdom.” The words are at once an epitome of Bishop Brownell's history, and a summary of his character.

The meekness of wisdom, -perhaps there are no words that would more aptly and accurately describe just that combination of qualities that made him what he was, and marked him as a man among men,

-a wisdom that was always meek, and a meekness that was always wise. A wisdom there is that is arrogant, contentious, and overbearing, but that was not his wisdom; and there is a meekness that is childish, pliable, and servile, but that was not his meekness. His was the meekness of wisdom. Let us look a little at this rather rare admixture of qualities, and the somewhat uncom

mon form of character which is its result. Perhaps, in so doing, we shall get an indirect but real picture of the man. Like the Divine Master," he did not strive, nor cry, nor cause his voice to be heard in the streets,” but his were those words of wise men which are heard in quiet, more than the cry

of him that ruleth among fools.” In this lay the quiet, but effective strength of his life ; seen in its results, more than noticed in its working.

Yet the combination of qualities expressed in the phrase, though rarely seen in any such close and harmonious blending as to make a beautiful and consistent whole, is not the least forced or unnatural. The two things draw together and unite by an inward affinity. Each is the proper complement of the other; and neither can exist in any just development and perfection without the presence of its companion. A man who is not meek, is not wise in the best sense ; and meekness without wisdom is a thing without dignity or worth. A truly intelligent, enlightened, and judicious man will show his wisdom in an unassuming modesty, and a peaceful forbearance. Noisy, positive, assuming, denunciatory assertion of knowledge and opinion, is not true wisdom. “The wisdom that cometh from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits.” True wisdom is quiet, modest, tolerant, considerate, “patient towards all men,” “in meekness instructing those that oppose themselves,” averse to clamor and publicity, exhibiting in all it does the opposite of whatsoever is harsh, proud, unkind, uncivil, overbearing, or resentful. If rich stores of knowledge and of counsel are clothed in such a garb, shining through it like golden treasures in a network of silver, with a lustre that seeks not to shine, but shines because to shine is its nature, men will love and venerate them far more readily and generously than if they had sought to attract their praise by ostentatious arts and assiduous endeavors. Meekness is equanimity, charity, and gentleness, united. And when these are underlaid by wisdom, which is knowledge, judgment, and practical tact, combined, and the grace of God is in them, mingling with them a living faith in the Redeemer, and the hope that elevates the soul

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